particular the case of the Reformed Churches may not unfitly be resembled unto that of Scipio as it is thus related in the story Valer. Maxim l. 3. c. 7. Upon some want of money for the furtherance of the necessary affairs of State he demanded a supply from the common Treasury But when the Quaestor pretending that it was against the Laws refused to open it himself a private person seised upon the Keys Et patefacto aerario legem necessitati cedere coegit and made the Law give way to the necessities of the Commonwealth So in like manner the better to reform Religion many good men made suit to be supplyed out of the common Treasuries of the Church to be admitted to the Ministery according to the common course of Ordination Which when it was denyed them by the Bishops the Churches Quaestors in this case they rather chose to seise upon the Keys and receive Ordination from the hands of private persons than that the Church should be unfurnished This I conceive to be the Case at the first beginning But whether with the change of their condition the case be altered or whether they continue in the state they were I am not able to say any thing It is a good old saying and to that I keep me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that where I am a stranger I must be no medler Hitherto of the power of Ordination committed by Saint Paul to his two Bishops of Ephesus and Crete and in them to all other Bishops whatsoever We must next look upon the power of Jurisdiction and that consists in these particulars First in the ordering of Gods Service and the Administration of his Sacraments Secondly in the preaching of his Word censuring those that broach strange Doctrines and on the other side encouraging and rewarding such as are laborious in their Calling and lastly in correction of the manners of such as walk unworthy of the Gospel of Christ whether of the Clergy or the Laity To these three Heads we may reduce the several points and branches of Ecclesiastical Jurisdiction so far forth as the same hath been committed by the Word of God and by the practice of the Church unto the managing and care of Bishops First for the ordering of Gods Service and all things thereunto pertaining Saint Paul gave Timothy this Direction that first of all 1 Tim. 2.1 Supplications Prayers Intercessions and giving of thanks be made for all men for Kings and all that be in authority that men may lead a quiet and a peaceable life in all godliness and honesty This as it was a common Duty and appertaining unto every man in his several place so the Apostle leaves it unto Timothy to see that men performed this Duty and were not suffered to neglect it For that the Prayers here intended were not the private Prayers of particular persons but the publique of the Congregation is agreed on all sides Calvin conceives it so for the Protestant Writers Paulus simpliciter jubet quoties orationes publicae habentur Calvin in 1. ad Tim. c. 2. that Paul doth here appoint what he would have to be comprized in our publique Prayers Estius for the Pontificians doth resolve so also Estius in 1 ad Tim. c. 2. that the place must be understood de publicis Ecclesiae precibus of the publique Prayers of and in the Congregation And that the Western Churches may not stand alone Theophylact and Oecumenius do expound the words Theophyl Occum in locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the daily Service used in the Church of God who also call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Christian Duty Now ask of Chrysostom Chrysost in 1 ad Tim. c. 2. to whom it doth belong to see this Duty carefully discharged as it ought to be and he will tell you 't is the Priest or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he which is the common Father of the Universe and therefore to take care of all as doth the Lord whose Priest or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is And ask of Oecumenius Oecum Ibid. than whom none better understood that Fathers Writings whom he doth there mean by the Priest or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he will tell you that it is the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It doth saith he belong unto the Bishop as the common Father to make Prayers for all men faithful and infidels friends and enemies persecuters and slanderers Lyra speaks home and fully to this purpose also For this he makes to be secundus actus ad Episcopum pertinens the second Act belonging to the Bishops Office that Prayers be offered unto God The Ministration of the Sacraments being a principal part of Gods publique service and comprehending Prayers and Supplications and giving of thanks must be looked on next And this we find to be committed principally to the Bishops care and by their hands to such inferiour Ministers in the Church of God as they thought fit to trust with so great a charge Mat. 28.19 Luk. 22.19 To teach and to Baptize was given in the charge to the Apostles and unto none but they did Christ say hoc facite that they should take the bread and break and bless it and so deliver it to the Communicants So also in the blessing and distributing of the other element This power they left in general to their Successors to the Bishops chiefly and such as were found worthy of so high a trust Ep. ad Smyrnens by their permission Ignatius who lived nearest to our Saviours time and had been conversant with the Apostles doth expresly say it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is not lawful without the Bishop either to Baptize or make Oblations or celebrate the Eucharist or finally to keep the Love-feasts or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were then in use for those I take it were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Father speaks of Tertul. de Baptismo c. 17. Tertullian for the second Century doth affirm as much The right saith he of giving Baptism belongs to the chief Priest that is the Bishop next to the Presbyters or Deacons non tamen sine authoritate Episcopi yet not without the Bishops Licence or Authority Concil Laodic Can. 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the third Century the Councel held in Laodicea is as plain and full save that indeed it is more general in which the Presbyter is tyed from doing any thing i. e. such things as appertain to his ministration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the knowledge of his Bishop Hieron adv Luciferian Saint Hierom finally no great advancer of the Episcopal authority and jurisdiction having considered of it better doth conclude at last that if the Bishop had not a preheminence in the Church of God there would be presently almost as many Schisms as Priests And hence it is saith he Vt sine Episcopi missione neque Presbyter
times were certainly devout and therefore the less question to be made but that the Holy-days were employed as they ought to be in hearing of the Word of God receiving of the Sacraments and pouring forth their prayers unto him The sixth general Council holden at Constantinople appointed that those to whom the care of the Church was trusted should on all days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially on the Lords day instruct the Clergy and the People out of the holy Scripture in the ways of Godliness I say the Clergy and the People for in these times the Revenue of the Church being great and the offerings liberal there were besides the Parish-Priest who had Cure of souls many assisting Ministers of inferiour Orders which lived upon Gods holy Altar Somewhat to this purpose of Preaching every Sunday yea and Saints days too in the Congregation we have seen before established in the Council at Mentz Anno 813. So for receiving of the Sacrament whereas some would that it should be administred every day singulis in anno diebus as Bertram hath it lib de corp sangu Christi Rabanus Maurus who lived 824. leaves it as a thing indifferent advising all men notwithstanding in case there be no lawful let to communicate every Lords day De Sermon prâ—priâ—tat 〈◊〉 4.10 Quotidie Eucharistiae communionem percipere nec vitupero nec laudo omnibus tamen dominicis diebus communicandum hortor si tamen mens in affectu peccandi non sit as his words there are And whereas this good custom had been long neglected Can. 21. it was appointed that the Sacrament should be administred every Lords day by the Council at Aken Anno 836. Ne forte qui longe est à sacramentis quibus est redemptus c. lest saith the Council they which keep so much distance from the Sacraments of their redemption be kept as much at distance from the fruition of their Salvation As for the Holy-days or Saints days there needed no such Canon to enjoyn on them the celebration of the Sacrament which was annexed to them of course So likewise for the publick prayers besides what scatteringly hath been said in former places Câ—â—â— Friburienâ— Can. 26. the Council held at Friburg Anno 895. hath determined thus Diebus dominicis sanctorum festis vigiliis orationibus insistendum est ad missas cuilibet Christiano cum oblationibus currendum That on the Lords day and the Festivals of the Saints every Christian was to be intent upon his devotions to watch and pray and go to Mass and there make his offering It 's true the Service of the Church being in the Latine and in these times that Language being in some Provinces quite worn out and in some others grown into a different dialect from what it was that part of Gods worship which was publick prayer served not so much to comfort and to edification as it should have done As for the outward adjuncts of Gods publick service on the Churches part the principalwas that of Musick which in these Ages grew to a perfect height We shewed before that vocal Musick in the Church is no less ancient than the Liturgy of the Church it self which as it was begun in Ignatius time after the manner of plain-song or a melodious kind of pronunciation as before was said so in S. Austins time it became so excellent that it drew many to the Church and consequently many to the saith Now to that vocal Musick which was then in use and of which formerly we spake it pleased the Church in the beginning of these Ages to add Instrumental the Organ being added to the Voice by Pope Vitalian Anno 653. above 1000 years ago and long before the aberration of the Church from its pristine piety And certainly it was not done without good advice there being nothing of that kind more powerful than melody both Vocaland Instrumental for raising of mens hearts and sweetning their affections towards God Not any thing wherein the Militant Church here on Earth hath more resemblance to the Church in Heaven triumphant than in that sacred and harmonious way of singing praise and Allelujahs to the Lord our God which is and hath of long been used in the Church of Christ To bring this Chapter to an end in all that hath been said touching the keeping of the Lords day we find not any thing like a Sabbath either in the practice of the Church or writings of particular men however these last Ages grew to such an height in restraint of labours on this day that they might seem to have a mind to revive that part of the fourth Commandment Thou shalt do no manner of work upon it For where they tell us of this day as before was said that it was taken up by custom on the Authority of the Church as most on Apostolical tradition this makes it plain that they intended no such matter as a Sabbath day though that the Congregation might assemble in the greater numbers and men might joyn together in all Christian duties with the greater force it pleased the Church and principal powers thereof to restrain men from cororal labours and bind them to repair to the House of God Or if they did intend the Lords day for a Sabbath day it 's plain they must have made more Sabbaths than one day in seven those Holy-days which universally were observed in the Christian Church being no othersise to be kept than the Lords day was and those increasing in these Ages to so great a number that they became a burden to the common people Nor is it likely that being once free from the bondage of the Jewish Sabbath they would submit themselves unto another of their own devising and do therewith as the Idolaters of old with their woodden Gods first make them and then presently fall down and worship them Rather they took a course to restrain the Jews from sanctifhing their Sabbah and other legal Festivals as before they used Can. 10. Statutum est de Judaeis in the 12. Council of Tolledo Anno 681 Ne Sabbata caeterasque festivitates ritus sui celebrare praesumant and not so only Sed ut diebus dominicis ab opere cessent but that they should refrain from labour on the Lords day also of any Sabbath to be kept in the Christian Church some few might dream perhaps such filthy dreamers as Saint Jude speaks of but they did only dream thereof they few no such matter They which had better Visions could perceive no Subbath but in this life a Sabbath or a rest from sin and in the life to come a Sabbath or a rest from misery Plainly Rupertus so conceived it as great a Clerk as any in the times wherein he lived which was in the beginning of the twelfth Century Nam sicut signum circumcisionis incarnationem c. For as saith he the sign of Circumcisian foreshewed the Incarnation of our Lord and Saviour
the Doctor like the Palm-Tree Crescit sub pondere virtus the more he was press'd with those heavy loads did flourish and grow up in his Estate that through the blessing of God being neither the subject of any mans envy nor the object of their pitty he lived in good Credit and kept a noble House for I my self being often there can say I have seldom seen him sit down at his Table without Company for being nigh the University some out of a desire to be acquainted with him and others to visit their old Friend whom they knew rarely could be seen but at Meals made choice of that time to converse with him And likewise his good Neighbours at Abingdon whom he always made welcome and was ready to assist them in their Parish-business or upon any other occasion particularly in upholding upholding the Church of S. Nicholas which otherwise would have been pulled down on pretence of uniting it to S. Ellens but in truth to disable the sober Party of the Town who were Loyal People from enjoying their wonted Service and Worship of God in their own Parish Church of which they had a Reverend and Orthodox Man one Mr. Huish their Minister and in his absence the Doctor took care to get them supplied with able men from Oxford Great endeavors were on both sides the one Party to preserve the Church and the other to pull it down because it was thronged with Malignants who seduced others from their godly way as Religion always hath been the pretence of factious minds to draw on others to their Party Ubbr Emm. Hist Fris as one saith well Sua quisque arma sancta praedicat suam causam religiosam Deus pietas cultus divinus praetexuntur Every one proclaimeth their own quarrels to be be a Holy War the Cause Religion God Godliness and Divine worship must be pretended Several Journeys the Doctor took to London sparing neither his pains nor purse in so pious a Cause for the managing of which he employed divers Solicitors somtimes before Committees at other times before Olivers Council where it was carried dubiously and rather inclining to the other side at which the Presbyterian-Party made the Bells to be rung and Bonfires in the Town to express their joy triumphing in the ruin of a poor Church but the day was not so clearly their own as they imagined for the Church yet stood against all its Enemies God protecting his own House and his Servants that were zealous for it in a time when they could look for little favor from the Powers that then ruled who had not so much respect for Gods House as the Heathens had for their Idol Temples and for those that Vindicated them Justin lib. 8. as Justin saith on this occasion Diis proximus habetur per quem deorum majestas vindicata sit for which he praiseth Philip of Macedon calling him Vindicem Sacrilegii ultorem religionum c. During those troubles Mr. Huish Minister of the Church durst not go on in his Ministerial duties which the Doctor no sooner heard of but to animate and encourage him he writ a pious Letter a Copy of which I then transcribed which is as followeth and worth the inserting here SIR WE are much beholden to you for your chearful condescending unto our desires so far as to the Lords-days Service which though it be opus diei in die suo yet we cannot think our selves to be fully Masters of our Requests till you have yielded to bestow your pains on the other days also We hope in reasonable time to alter the condition of Mr. Blackwels pious gift that without hazarding the loss of his Donation which would be an irrecoverable blow to this poor Parish you may sue out your quietus est from that daily attendance unless you find some further motives and inducements to persuade you to it yet so to alter it that there shall be no greater wrong done to his intentions than to most part of the Founders in each Vniversity by changing Prayers for the souls first by them intended into a Commemoration of their bounties as was practised All dispositions of this kind must vary with those changes which befal the Church or else be alienated and estranged to other purposes I know it must needs be some discouagement to you to read to Walls or to pray in publick with so thin a Company as hardly will amount to a Congregation But withal I desire you to consider that magis minus all Logicians say do not change the species of things that quantities of themselves are of little efficacy if at all of any and that he who promised to be in the midst of two or three when they meet together in his Name hath clearly shewed that even the smallest Congregations shall not want his presence and why then should we think much to bestow our pains where he vouchsafeth his presence or think our labour ill bestowed if some few only do partake of the present benefit And yet no doubt the benefit extends to more than the parties present for you know well that the Priest or Minister is not only to pray with but for the people that he is not only to offer up the peoples Prayers to Almighty God but to offer up his own Prayers for them the benefit whereof may charitably be presumed to extend to as well as it was intended for the absent also And if a whole Nation may be represented in a Parliament of four hundred persons and they derive the blessings of Peace and Comfort upon all the Land why may we not conceive that God will look on three or four of this little Parish as the Representative of the whole and for their sakes extend his Grace and Blessings unto all the rest that he who would have saved that sinful City of Sodom had he found but ten righteous persons in it may not vouchsafe to bless a less sinful people upon the prayers of a like or less number of pious and religious persons When the High-Priest went into the Sanctum Sanctorum to make atonement for the sins of the people went he not thither by himself none of the people being suffered to enter into that place Do not we read that when Zacharias offered up Incense which figured the Prayers of the Saints within the Temple the people waited all that while in the outward Courts or find we any where that the Priest who offered up the daily sacrifice and this comes nearest to our case did ever intermit that Office by reason of the slackness and indevotion of the people in repairing to it But you will say there is a Lion in the way there is danger in it Assuredly I hope none at all or if any none that you would care for The Sword of the Committee had as sharp an edge and was managed with as strong a malice as any ordinance of later Date can empower men with Having so fortunately escaped the danger of
in the Primitive Church how justifiable in the whole course and order of her publick Liturgie with all the Rubricks and observances therein contained In which if any thing be done conducible unto Gods glory and the Churches peace the information of the Reader or the convincing of such men who are otherwise minded I shall think my labour well bestowed and my pains well recompensed Howsoever it will be some matter of contentment to me that I have done my duty in it according unto that poor measure of abilities which the Lord hath given me commending both the cause and these weak indevours to his Heavenly blessings without which Paul's planting and Apollo's watering are of no increase CHAP. I. What doth occurre and whether any thing at all for Set Forms of Prayer from the time of Adam unto Moses 1. Prayer the chief exercise of publick Worship 2. The ground use and necessity of publick Forms 3. What priviledge belongs unto the Priest or Minister in that part of Gods Service which consists in Prayer 4. The inconvenience and confusion that must needs arise for want of Set Forms in the Worship of God 5. Liturgies or Set Forms of Prayer in use amongst all sorts of people Jews Gentiles Christians 6. The meaning of the word Liturgy or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the civil sense 7. As also in the Ecclesiastical notion of it 8. Whether the offerings of Cain and Abel were regulated by a prescribed Form 9. A prescribed Form of Worship conceived by some to have been introduced by Enos 10. The Sacrifices and devotions of the ancient Patriarchs for the most part occasional only 11. The Consecrating of set places for Gods publick worship first begun by Jacob. IT is exceeding well observed by our incomparable Hooker as some truly call him Hook Eccl. Pol. l. 5. §. 23. That if the Angels have a continual intercourse betwixt the Throne of God in Heaven and his Church here militant upon the Earth the same is no where better verified than in those two godly exercises of Doctrine and Prayer For what saith he is the assembling of the Church to learn but the receiving of Angels descended from above What to pray but the ascending of Angels upwards His Heavenly inspirations and our holy desires being as so many Angels of commerce and intercourse between God and us And although these two godly and religious exercises seem to walk hand in hand together the Prayers made in and by the Church having for many Ages past even long before the birth of Christianity been intermingled with the reading of the Law and Prophets yet find we that of Prayer so acceptable in the sight of God so highly valued by the Lord above all other parts of his publick Service that he vouchsafed from hence to give a name to his holy Temple and to entitle it Isa 56.7 The House of Prayer Which holy and religious duty as it concerneth us two ways one way in that we are men and another way as parts and members of the Church the mystical Body of our Lord and Saviour so it admits of several considerations both for the matter of the same and the manner of it As men we are at our own choice for time place and form according to the exigences of our own occasions The Church requires not any thing in the performance of this pious office either as private or domestical but that we pray with understanding that we consider with our selves what it is we ask 1 Cor. 14.15 Jam. 4.3 and of whom we ask it Ye ask and receive not saith S. James because ye ask amiss that ye may consume it upon your lusts But for the Service which we do as a publick body that being publick is for that cause to be accompted so much the worthier than the other as a whole society of such condition exceedeth the worth of any one particular person and for that cause hath been more strictly tied in all former Ages as to prescribed times and places so to set Forms also For were there not some time prescribed in the great growth and spreading of the Church of God for the convening of the Congregation some place assigned in which to meet together at the times appointed the prayers and devotions of Gods people might and would happen oftentimes to be either at the same time in several places or in the same place at several times and so be nothing less than the common prayers the joynt devotions of Gods Servants Of all the circumstances which attend Gods publick Service those two of time and place come most near the substance and are de bene esse at the least of that weighty duty And if appointed times and places being meerly circumstances be of so great a consequence in Gods publick Service that without them it cannot be discharged with effect and comfort assuredly the form thereof containing the whole substance the main body of it hath much more need to be prescribed For what saith the Apostle in this case or one very near it If the whole Church should come together in some place and all speak with tongues 1 Cor. 14.23 and there come in those which are Vnbelievers would they not say that ye are mad Vers 26 Or what a tumult would it be if when you come together every one of you hath a Psalm hath a Tongue hath a Doctrine hath a Revelation would it not be a strange medly Vers 23 God as S. Paul hath told us is the God of order not of confusion in the Churches And therefore hath given power unto his Church that all things in it for the manner Vers 40 be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently in a stablished order and for the end thereof Vers 26 to edifying A thing which could not be in possibility had every man the liberty to use his own tongue in the Congregation or to conceive and utter his own prayers or frame unto himself his own devotions which is the ground of all those several Liturgies and set Forms of Prayer which have from the Apostles times been used in the House of God and never quarrelled till of late Nor can it be ascribed as I conceive to any lower power than the Wisdom of God guiding the Counsels of his Church and therefore to be reckoned as a work of his singular Providence that the Church hath evermore observed a prescript form of Common-Prayer although not in all things every where the same yet for the most part retaining still the same Analogy Hook Eccl. Pol. l. 9. num 25. So that as Hooker well observeth if the Liturgies of all ancient Churches throughout the world be compared amongst themselves it may be easily perceived that they had all one original mould and that the publick prayers of the People of God in Churches throughly setled and established did never use to be voluntary dictates proceeding from any mans extemporal wit And certainly to drive this
them which is the moral part thereof A thing which God might please to leave unto the wisdom of his Church and the Rulers of it in that being moral duties and so by consequence imprinted in the minds of men by the stamp of nature there needed not so punctual and precise a prescription of them as of the outward ceremonies which were meerly legal Now that there were set forms of Prayers and Praises used in the celebratien of these legal Sacrifices even from the very times of Moses appeareth by a memorable passage in an old Samaritan Chronicle belonging once unto the Library of Joseph Scaliger now in the custody of the Learned Primate of Armagh In which Book after relation of the death of Adrian the Emperour whom the Jews curse with Conterat Deus ossa ejus as certainly he was a deadly enemy of theirs it followeth thus Quo tempore abstulit librum optimum qui penes illos fuit Clted by the L. B. of Exeter now B. of Norwich in his Answer to the Vindication jam inde à diebus illis tranquillis pacificis qui continebat cantiones preces sacrificiis praemissas Singulis enim Sacrificiis singulas praemiserunt cantiones jam tum diebus pacis usitatas quae omnia acourato conscripta in singulas transmissa subsequentes generationes à tempore Legati Mosis sc ad hunc usque diem per ministerium Pontificum Maximorum These are the words at large as I find them cited the substance of the which is this That after the decease of Adrian the High Priest then being took away that most excellent Book which had been kept amongst them ever since the calm and peaceable times of the Israelites which contained those Songs and Prayers which were ever used before their Sacrifices there being before every several Sacrifice some several Song or Hymn still used in those times of peace all which being accurately written had been transmitted to the subsequent generations from the time of Moses the Legat or Ambassador of God to that very time by the Ministry of the High Priests of the Jewish Nation A book to which the Chronicle aforesaid gives this ample testimony Eo libro historia nulla praeter Pentateuchum Mosis antiquior invenitur that there was not to be found a more antient piece except the Pentateuch of Moses And though some men no friends to Liturgy out of a mind and purpose to disgrace the evidence have told us that the most contained in the aforesaid book Smectymn Vindicat. p. 24. were only divine Hymns wherein there was always something of Prayer In saying so they have given up their verdict for us and confirmed our evidence For if there were set Hymns or Songs premised before every Sacrifice and if that every Hymn had somewhat in it of a Prayer there must be then set forms of Hymns and Prayers used at every Sacrifice which was the matter to be proved and by them denied But to descend unto particulars there was a Song composed and sung by Moses Exod. 15. on the defeat of Pharoah and the host of Egypt which is still extant in Gods book A song sung Quire-wise as it seemeth Moses as Chanter in that holy Anthem singing verse by verse and Mary the Prophetess Aaron's Sister and all the residue of the Women with Instruments of Musick in their hands saying or singing at each verses end CANTATE DOMINO Sing ye to the Lord for he hath triumphed gloriously the horse and the rider hath he thrown into the Sea vers 21. Aynsworth doth so conceive it in his Notes on Exodus and Lyra on the place differs little from it Egressae sunt mulieres quibus Maria praecinebat sec quod oportebat fieri aliae respondebant sicut solet fieri in tympanis choris eodem modo fecit Moyses respecu virorum Cajetan though he differ from them both in the manner of it yet he agrees upon the matter that this Hymn or Anthem was sung Quire-wise or alternatim it being his opinion that the Women singing some spiritual song to the praise of God Cajetan in Exod. c. 15.21 Mary to every verse made answer CANTATE DOMINO Innuitur saith he quod tot choris mulierum tanquam ex una parte canentibus aliquid in divinam laudem Maria sola tanquam ex altera parte canebat initium supra scripti Cantici that viz. which was sung by Moses But whatsoever manner there was used in the singing of it it seems the Jews did afterwards make Use thereof in their publick Liturgy For thus saith Hooker in his Book of Ecclesiastical Polity Hook Eccl. Pol. lib. 5. n. 26. That very Hymn of Moses whereof now we speak grew afterwards to be a part of the ordinary Jewish Liturgie and not that only but sundry others since invented their Books of Common prayer containing partly Hymns taken out of the holy Scriptures partly Thanksgivings Benedictions and Supplications penned by such as were from time to time the Governors of that Synagogue All which were sorted into several times and places some to begin the Service of God withal and some to end some to go before and some to follow after and some to be interlaced between the divine readings of the Law and Prophets Nor is there any thing more probable than that unto their custom of finishing the Passeover with certain Psalms the holy Evangelist doth evidently allude saying That after the Cup delivered by our Saviour unto his Apostles they sung and so went forth to the Mount of Olives What ground that eminent and learned man had for the first part of his Assertion viz That the song of Moses grew afterwards to be a part of the Jewish Liturgy although he hath not pleased to let us know yet I am confident he had good ground for what he said But for the latter part thereof that the Evangelist doth allude unto certain Psalms used at the finishing of the Jewish Passeover I think there is not any thing more clear and evident For proof whereof and that we may the better see with what set form of Prayers and Praises the Passeover was celebrated by the Jews of old Joseph Scalig. de emend Temp. 1.6 we will make bold to use the words of Joseph Scaliger who describes it thus All things being readily prepared and the guests assembled Offam azymam in Embamma intingebat Paterfamilias c. The Father of the Family or Master of the House dipped the unleavened bread into the sawce which was forthwith eaten Another part thereof being carefully reserved under a napkin was broke into as many pieces as there were several guests in the Paschal Chamber each piece being of the bigness of an Olive and each delivered severally to the guests as they sate in order That done he takes the Cup and having drank thereof gives it to the next he to a second and so in order to the rest till they all had
given unto them by some godly and devout Disciple it was by them Consecrated for a place of Gods publick worship Now that the Christians of this time had the like places for publick worship as well in other Cities as in Jerusalem and Troas is evident enough from a remarkable passage in S. Pauls Epistle according to the Exposition of the ancient Fathers What saith the Apostle have ye not Houses to eat and drink in 1 Cor. 11.22 or despise ye the Church of God and shame them that have not Where by the Antithesis or opposition between common Houses destinate unto eating and drinking on the one side and the Church of God designed unto Religious uses on the other side it appeareth plainly unto me that by those words Ecclesiam Dei or the Church of God we are not to understand the Congregation or the men assembled but the very place of the Assembly And to this sense the general current of the Fathers gives a strong assurance none speaking more plainly than S. Austin and therefore I shall give you his words at large Aug. qu. 57. sup Levit. Ecclesia homines sunt faith he de quibus dicitur ut exhiberet sibi gloriosam Ecclesiam Hanc tamen vocari etiam ipsam domuml orationem idem Apostolus testis est ubi ait Nunquid domos non habetis ad manducandum bibendum aut Ecclesiam Dei contemnitis That is to say the word Ecclesia or the Church doth properly signifie those men of whom it is said by the Apostle that he might present it to himself a glorious Church and yet that it doth also signifie the House of Prayer or publick worship is testified by the same Apostle saying Have ye not Houses to eat and to drink in or despise you the Church of God c. See to the same effect and purpose S. Basil in his moral Reg. 30. The Commentaries on S. Pauls Epistles ascribed to Hierome 1 Cor. 11. Sedulius on the same Epistle St. Chrysostom upon the place and finally the same affirmed by Theodoret Theophylact and Oecumenius all good men and true to whom for further satisfaction I refer the Reader The like Argument may be also borrowed from those Texts of the Apostle in which he maketh mention of the Church which was in the House of some particular persons whom he there remembreth the church which was in the House of Aquila and Priscilla Rom. 16.4 5. and again 1 Cor. 16.19 The Church that is in the House of Nymphas Col. 4.15 The Church that was in the House of Philemon in the first words of that Epistle Where clearly he intendeth not by that expression the Christian Families of those persons whom he there remembreth but the Assemblies of Gods people convened together in their Houses which they had dedicated to those pious and religious exercises as by many other godly persons had been elsewhere done For where he mentioneth the Families of such godly Christians who had not given their Houses or some convenient parts thereof to this publick use he doth it in a different expression and of less significancy as the House of Onesiphorus 2 Tim. 4.19 The Houshold of Aristobulus Rom. 16.18 The Houshold of Narcissus vers 11. Asyncritus c. and the Brethren that are with them vers 14. Philologus c. and all the Saints that are with them vers 15. Brethren and Saints and Housholds in the Texts last mentioned but Churches in the Text before because the Houses of those men or some parts thereof had been converted into Churches for the publick use as the Houses of these last were not And for this Exposition of these Texts of Scripture I must ingenuously confess my self indebted to Joseph Mede a man of most acute and discerning judgment who taking his hint from Oecumenius hath very rationally pressed and enforced this Argument This therefore being taken for granted as I think it may we have not only set and appointed places for Gods publick worship in Jerusalem Troas and Corinth but also at Laodicea where Philemon at Colosse where Nymphas at Rome where Aquila and Priscilla had their Habitations and questionless in many other places accordingly and these too honoured by the Spirit of God with the name of Churches Which makes it the more strange unto me that the name of Church as it denoteth the publick meeting place of Gods people the material Church should grow so much into contempt in these later days that our own Sectaries at home should in derision call those Holy places by the name of Steeple houses or that the Hugonots in France in opposition to the Papists should call them Temples choosing to symbolize rather with the Jews than their Christian Brethren CHAP. VI. What doth occur concerning Liturgies and Set Forms of worship betwixt the death of the Apostles and the Empire of Constantine the Great 1. The Form observed in Baptism and ministration of the Eucharist and in the Celebrating of the Sundays Service according unto Justin Martyr 2. The order used in Baptism and in the publick Meetings of the Congregation in Tertullians time 3. That in those times the use of Psalms and Hymns was intermingled with the other parts of publick worship 4. Tertullian cleared from a wrong sense imposed on him in the point of worship by some late Writers 5. The course and order of the ministration according to the Author of the Constitutions who lived about those times in their accompt who place him latest 6. The order of reading holy Scripture in the Congregation prescribed and regulated in those times 7. Proofs for a publick Liturgie or Set Form of Prayer from the works of Origen 8. As also from the Writings of S. Cyprian 9. Touching the Prayer prescribed by the Emperour Constantine for the use of his Army 10. That prescribed Forms of prayer were not occasioned by the Arian or Pelagian Heresies as it is supposed 11. What was decreed conducing to Set Forms of prayer in the ancient Council of Laodicea 12. Several Offices or Set Forms of Prayer at that time in use agreeably untot he several sorts of people in the Congregation 13. A list of serveral solemn Festivals appointed by the Church for Gods publick worship in these early days 14. Churches erects by the Christians in these two Ages for the publick duties of Religion WHat doth occur concerning Liturgies or set Forms of prayer in the first and Apostolical Ages of the Church of Christ we have seen before We will next look into those times which intervened betwixt the blessed death of S. John the Apostle and the establishment of the glorious reign of Constantine the Emperor During which time the Church was always strugling between hope and fear whether to conquer and bring in the Gentiles or be mastered by them And yet in those uncertain times we find apparent certainty of those publick Forms which we are in quest of and that not only for the Ministration of the holy Sacraments
erant omnia simpliciter tractabantur Petrus enim ubi conseeraverat oratione Pater noster usus erat Auxit haec mysteria Jacobus Episcopus Hierosolymitanus auxit Basilius auxere alii Nam Celestinus missae introitum dedit Gregorius KYRIE-ELEISON Gloria in excelsis Telesphorus c. These things saith he at first were but plain and naked For Peter when he Consecrated used the Pater noster James Bishop of Hierusalem much increased the mysteries the like did Basil and some others Celestine made the Introite Gregory added to it the Kyrie eleison Telesphorus the Gloria in excelsis Xistus the first put to it the trisagion or Holy holy holy Lord God of Hosts Gelasius the Collations perhaps the Collects The Gospel and Epistle were brought in by Hierom the Allelujah borrowed from Hierusalem the Creed from the Council of Nice the Commemoration of the dead by Pope Pelagius the kissing of the Pax by Innocent the first and Agnus Dei was not sung saith he till the time of Sergius If so then as not Rome it self so neither was the Liturgy of Rome made in one day It took up longer time than so to come unto that bulk and greatness in which now it stands But out of doubt a Liturgy it had in the best times of it So had the Church of Millain those of France Spain England not every where the same nor much different from it Facies non omnibus una Nec diversa tamen qualem decet esse Sororum as once the Poet said in another case And so it stood until the Western Empire was conferred on the Kings of France who by their power and the importunity of the Popes of Rome setled the Roman or Gregorian Missal over all the West Till those times they had several Liturgies as before was said That of the Church of Millain called commonly Officium Ambrosianum not because made by him originally but because he reduced it to a better and more setled Form is extant still and used by special sufferance in the Church of Millain to this very day So also for the antient Liturgy of the Church of Spain which they call the Mosarabick Liturgy Bellarm. de Missa lib. 2. c. 18. which received great increase both for Form and Order from Isidorus Hispalensis and therefore is most commonly ascribed to him it is still used in Toledo by the like permission Id. Ibid. By whom the Liturgy of Spain was first composed or setled it is hard to say that Countrey yielding but few Writers whose works have come unto our hands But sure a Liturgy they had long time before the birth of Isidore and that most punctually observed in the Cathedrals or Mother-Churches From which when the Parochial Churches began to vary as it seems they did the Council of Girona Concilium Gerundense the Latines call it An. 517. recalled them to their antient duty enjoyning them to hold conformity in all the acts of publick worship with the Mother-Church the chief Cathedral of the Province and that as well for the order of the service the Psalmody the Canon as the use and custom of the ministration Concil Gerund Can. 1. Sicut in Metropolitana Ecclesia agitur ita in Dei nomine in omni Tarraconensi Provincia tum ipsius Missae ordo quam psallendi vel ministrandi consuetudo servetur So the Fathers ordered By which it doth appear most fully that antiently the Church of Spain had its proper Liturgy a prescribed Form of ministration and that not only fitted for the use of the Cathedrals or Mother-Churches but such to which the Parish Churches were to yield conformity And for the Gallick Church though they have now no other Liturgy than that which they received from Rome power and practice of the Emperours of the Caroline race being most operative at home in their own dominions yet antiently she had a Liturgy of her own for which see Beda's History of the Church of England l. 1. c. 27. as had other Churches Concerning which it was thus ordered at the Council of Vannes a City of Gallia Lugdunensis Concil Veneticum Can. 15. ut intra Provinciam nostram sacrorum ordo or rather ordinis Psallendi una sit consuetudo That in that Province there should be one Uniform course in all sacred Offices and in the order of singing from thenceforth observed This was in An. 453. or thereabouts Not that there had not been before those times a setled and established Liturgy in the Church of France but that too many had presumed as is since done in other places to neglect their rules and venture on new Forms of their own devising Finally for the Liturgy of the Church of England for of the British Rites or Forms there is nothing certain it seems to be coeval with the Church it self whether we look upon the same as Reformed or Planted not borrowed or derived from Rome as both the Papist and the Non-conformist bear the world in hand but fitted to the best edification of this people ex singulis quibusque Ecclesiis Beda in bist Eccl. l. 1. c. 27. our of the Rituals and received Forms of the most flourishing Churches at that time in being when first the Gospel was made known to the English Nation The passage is at large in Beda and thither I refer the Reader Nor was it otherwise than thus in the African Churches in case we should not reckon them as they are most commonly among the Churches of the West For besides what was noted from S. Cyprian in the former Chapter we find some fragments of the antient Liturgies in S. Augustine also Take this although not all as a taste for all Quod ergo in sacramentis fidelium dicitur ut Sursum corda habeamus ad Dominum August de bone perseverant c. 13 munus est Domini de quo munere ipsi Domino Deo nostro gratias agere à Sacerdote post hanc vocem illi quibus hoc dicitur admonentur dignum justum esse respondent Wherefore saith he that in the Sacraments of the Faithful it is said That we lift up our hearts unto the Lord is the Lords own gift for which all they who have affirmed so of themselves are after admonished by the Priest to give thanks to God which they acknowledge in their answer to be meet and right See to the same effect Epist 156. and in other places Which with the rest before observed out of other Fathers make it clear as day with what an high injustice they proceed against this blessed Church of England who have accused her for prescribing Responsories to be said by the people the Minister being as they say ordained by Scripture to be the peoples mouth to God Which Responsories I am sure Smectymn p. 12. I dare boldly say it are freer of Impertinencies and Tautologies though they charge this on them than any of the best of their extemporary prayers be
and doth not only reach the Priests but caeteros omnes praesEntes all who were present in the Church Anastas Ep. ap Binium in To. 2. Concil And doubtless 't was in use before though but now enjoyned Sozomen blaming it in the Alexandrians and he lived long before the time of Anastasius that at the reading of the Gospels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop stood not up as in other places Sozomen hist Eccl. l. 7. c. 19. Yet you must understand it so that they used not to stand upright sed curvi venerabundi saith the letter decretal but with the bowing of the body as in the way of adoration and more than so too if the name of Jesus did occur in the reading of it they used with all reverence and duty to bow the knee which in those parts and times was the greatest sign both of humility and subjection Of this we need no other witness than the great S. Ambrose whose speaking in his Hexaemeron Ambros in opera Hexaem l. 6. c. 9. touching the particular office of each several member he makes the bowing of the knee at the name of Jesus the proper duty of that part Kneeling they used both in the act of Prayer and Invocation as also in the participation or receiving of the blessed Sacrament First in the act of Prayer or Invocation for when Tertullian blamed it in the Gentiles that they did assidere sub aspectu contraque aspectum ejus Tertullian de Orat. cap. 12. Origen in Numer Homil. 5. sit down irreverently before their Gods as soon as they had done their Prayers And when as Origen asks the reason quod genua flectimus orantes why we should kneel upon our knees in the time of Prayer both of them put it out of question that in the act of Prayer or Invocation the Christians of those early times were upon their knees Next for the reverence which they used in the time of Participation the least that can be said of them is that they received the Sacrament upon their knees What else can be the meaning of that of Ambrose where he informeth us of the Christians of his time that they did carnem Christi in mysteriis adorare adore the flesh of Christ in the holy mysteries Ambros de Sp. S. lib. 3. c. 12. Chrysost Homil. 3. in Ephes or that of Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When thou seesT all things ready at the great Kings Table the Angels ministring at the same the King in presence and thou thy self provided of a Wedding garment cast thy self down upon thy knees at least and so Communicate And what else think you caused the Gentiles to accuse the Christians living in S. Austins time for worshipping Ceres and Bacchus two good Belly-gods August contra Faustum Man l. 20. c. 13. but that they were observed to kneel when they received the Bread and Wine in the blessed Eucharist And all this done with hands stretched out and heads uncovered manibus expansis Tertullian Apologet. c. 30. Basil Ep. 63. capite nudo as Tertullian hath it and as S. Basil doth observe of Gregory Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he used not to be covered in the time of prayer Add that they turned towards the East in the act of worship whereof consult with Justin Martyr in his Book of Questions and Answers ad Orthodopes Qu. 118. Tertullian in his Apologetick chap. 16. Origen in his 5. Homily on the Book of Numbers not to say any thing of those who came after them And then we have a perfect view of the most usual and material orders used by the Primitive Christians in Gods publique service Before I do conclude this Age I shall subjoyn some few notes on the Gloria Patri retained on so good grounds in this Church of England so oft repeated in the divine service of the same so solemnly and reverently pronounced by those who either understand their own Christian duties or the intentions of the antient holy Catholick Church And those remembrances I shall reduce unto these three heads First I shall shew the Antiquity and Original of it Secondly when and by what Authority it became a part of the publick Liturgies And thirdly in what posture Gods people used to put themselves as often as there was occasion to pronounce the same Concerning the Antiquity of the Gloria Patri I know it is referred by some to the Council of Nice or the times immediately succeeding and that it is by them conceived to have been framed of purpose for a Counterpoise to the Arian Heresie and to train up the people in the right perswasion of the holy Trinity And were it so it need not be ashamed of its Original or look into the world for a better petigree the space of 1300 years and more being abundantly sufficient to procure it credit and set it far enough above the reach of contentious men But yet S. Basil who lived near that Council Basil de Sp. S. c. 27. Id. ibid. c. 29. goes a great deal higher and fetcheth the Original of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the tradition of the Apostles and cites some of the antient Fathers and amongst them S. Clemens the Apostles Scholar and Dionysius of Alexandria who died long time before this Council and in whose writings this doxology was expresly found For the Apostles being commanded by their Lord and Saviour to teach and Baptize all people in the Name of the Father and of the Son and of the Holy Ghost there is no question to be made but that in due conformity to their Masters pleasure they did accordingly proceed and for a preparatory thereunto required of such as were to be added to the Church a solemn profession of that Faith into which they were to be Baptized And this Confession of the Faith he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Original and mother as it were of that Doxologie then and of long time used in the Church of Christ Id. ibid. c. 27. And then it followeth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. That as they had received so they did Baptize and as they did Baptize so they did believe Id. ibid. Ep. 78. and as they did believe so they also glorified But they Baptized in the name of the Father and of the Son and of the Holy Ghost and they believed in the Father and in the Son and in the Holy Ghost and therefore also had some Form of ascribing Glory to the Father Son and Holy Ghost which was the Form remaining on record in those antient Fathers whose names there occur And this he further proves by an antient ceremony used of old at Candle tinding which he ascribeth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the tradition of the Fathers but by which of them devised or first introduced that he could not tell Onely he noteth that at the first bringing in of the Evening lights the people were
the Baise-maine which consists of Offerings Churchings Burials Diriges and such other casualties amounteth to as much per annum as their standing rents Upon which ground Sir Edwin Sandys computeth their Revenue at six millions yearly In Italy besides the temporal Estate of the Popes of Rome the Clergy are conceived to have in some places a third part of the whole but in most a moiety In Spain the certain rents of the Archbishoprick of Toledo are said to be no less than 300000 Crowns per annum which is far more than all the Bishops Deans and Prebendaries do possess in England In Germany the Bishops for the most part are powerful Princes and the Canons of some Churches of so fair an Intrado and of such estimation amongst the people that the Emperours have thought it no disparagement to them to have a Canons place in some of their Churches And as for the Parochial Clergy in these three last Countreys especially in Spain and Italy where the people are more superstitious than they be in Germany there is no question but that the Vailes and Casualties are as beneficial to them as the Baise-main is to the French But here perhaps it will be said that this is nothing unto us of the Realm of England who have shook off the superstitions of the Church of Rome and that our pains is spent but to little purpose unless we can make good our Thesis in the Churches Protestant We must therefore cast about again and first beginning with France as before we did we shall find that those of the Reformed party there not only pay their Tithes to the Beneficiary who is presented by the Patron to the Cure or Title or to the Church or Monastery to which the Tithes are settled by Appropriations but over and above do raise a yearly maintenance for those that minister amongst them Just as the Irish Papists pay their Tithes and duties unto the Protestant Incumbent and yet maintain their own Priests too by their gifts and offerings or as the people in some places with us in England do pay their Tithes unto the Parson or Vicar whom the Law sets over them and raise a contribution also for their Lecturer whom they set over themselves In other Countreys where the Supream Governours are Reformed or Protestant the case is somewhat better with the common people although not generally so easie as with us in England For there the Tithes are taken up by the Prince or State and yearly pensions assigned out of them to maintain the Ministers which for the most part are so small and so far short of a Competency though by that name they love to call it that the Subject having paid his Tithes to the Prince or State is fain to add something out of his purse towards the mending of the Stipend Besides there being for the most part in every Church two distinct sorts of Ministers that is to say a Pastor who hath Cure of souls and performs all Ministerial offices in his Congregation and a Doctor like our English Lecturers which took hint from hence who only medleth with the Word The Pastor only hath his Stipend from the publick treasury the Doctor being maintained wholly as I am credibly informed at the charge of the people and that not only by the bounty or benevolence of Landed men but in the way of Contribution from which no sort of people of what rank soever but such as live on Alms or the poor Mans box is to be exempted But this is only in the Churches of Calvins platform those of the Lutheran party in Denmark Swethland and high Germany having their Tithes and Glebe as they had before and so much more in Offerings than with us in England by how much they come nearer to the Church of Rome both in their practice and opinions especially in the point of the holy Sacrament than the English do And as for our dear Brethren of the Kirk of Scotland who cannot be so soon forgotten by a true born English man the Tithes being setled for the most part on Religious houses came in their fall unto the Crown and out of them a third was granted to maintain their Minister but also ill paid while the Tithes remained in the Crown and worse than alienated to the use of private Gentlemen that the greatest part of the burden for support of the Ministry lay in the way of contribution on the backs of the people And as one ill example doth beget another such Lords and Gentlemen as had right to present to Churches following the steps of those who held the Tithes from the Crown soon made Lay-fees of all the Tithes of their own demesnes and left the Presentee such a sorry pittance as made him burthensome to his Neighbours for his better maintenance How it stands with them now since these late alterations those who have took the National Covenant and I presume are well acquainted with the Discipline and estate of the Scottish Kirk which they have bound themselves to defend and keep are better able to resolve us And so much for the proof of the first proposition namely That never any Clergy in in the Church of God hath been or is maintained with less charge of the Subject than the established Clergy of the Church of England And yet the proof hereof will be more convincing if we can bring good evidence for the second also which is II. That there is no man in the Kingdom of England who payeth any thing of his own towards the maintenance and support of his Parish Minister but his Easter-Offering And that is a Paradox indeed will the Reader say Is it not visible to the eye that the Clergy have the tenth part of our Corn and Cattel and of other the increase and fruits of the Earth Do not the people give them the tenth part of their Estates saith one of my Pamphlets Have they not all their livelihoods out of our purses saith another of them Assuredly neither so nor so All that the Clergy doth receive from the purse of the Subject for all the pains he takes amongst them is two pence at Easter He claims no more than this as due unless the custom of the place as I think in some parts it is bring it up to six pence If any thing be given him over this by some bountiful hand he takes it for a favour and is thankful for it Such profits as come in by Marriages Churchings and Funeral-Sermons as they are generally small and but accidental so he is bound unto some special service and attendance for it His constant standing fee which properly may be said to come out of the Subjects Purse for the administration of the Word and Sacraments is nothing but the Easter-offering The Tithes are legally his own not given unto him by the Subject as is now pretended but paid unto him as a Rent-charge laid upon the Land and that before the Subject either Lord or Tenant
far more express Episcopos vocat stellas c. Paraeus in Apocal cap. 1. v. 20. The Bishops are called Stars saith he because they ought to out-shine others aswell in purity of Doctrine as sincerity of Conversation in the Church of God eosdem Angelos vocat quia sunt Legati Dei ad Ecclesiam and they are also called Angels because they are the Legats or Embassadours of God to his holy Church And lest we should mistake our selves and him in the word Episcopus he laboureth to find out the Bishop of each several Church as we shall see hereafter in that inquisition for those who speak to the particular Beza Annot. Apoc. c. 2.1 we begin with Beza who on those words unto the Angel of the Church of Ephesus gives this Annotation Angelo i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quem nimirum oportuit imprimis de his rebus admoneri c. To the Angel that is saith he to the chief President whom it behoved to have the notice of the charge there given and by him to the rest of his Colleagues and the whole Congregation but fearing lest this Exposition might give some advantage for the upholding of the Hierarchie which he so laboured to pull down he adds de proprio that notwithstanding this acknowledgment Episcopal authority being a thing of mans invention hinc statui nec potest nec debet nor may nor ought to have any ground from hence Finally Marlorat himself on those very words Marlorat Eccl. Expâ—sit in Apocal c. 2. v. 1. shews that however there were many things in the Church of Ephesus which required Reformation both in the Clergy and the people Non tamen populum aggreditur sed Clerum yet the Apostle doth not apply himself unto the people but the Clergy Nor doth he fashion his discourse to the Clergy generally Sed ad Principem Cleri Episcopum utique but to the chief or principal of the Clergy which was the Bishop Nay Marlorat goes further yet and he as he layeth down his interpretation so he doth also give a reason of it and such a one as may well satisfie any man of reason Idem Ibid. His reason is Nam Pastor non modo pro propriis c. Because the Pastor is not only to render an account to the supream Judg for his own sins alone but for the sins of all his flock if any of them by his sloth or negligence do chance to perish And certainly this reason is of special use and efficacy to the point in hand For if the Lord do look for an account at the Pastors hand for every sheep that shall be lost by his sloth or negligence it must needs follow thereupon that those of whom so strict a reckoning is expected must not have power only to persuade and counsel but also to correct and censure and by their own proper and innate authority to rectifie such things as are amiss in their several charges The Son of God is neither so unjust as that the Pastor should be charged with those enormities which he hath no authority to amend or rectifie nor so forgetful as to threaten and rebuke the Pastor not only for the peoples faults but the Errata of the Presbyters in case he were not trusted with a greater power than any of the rest for that end and purpose Which being so and that our Saviour by Saint John doth send out his summons neither unto the Church in general nor to the Presbyters in common but to the Angel of each Church in the singular number it is most plain and evident as I conceive that in the time of writing the Apocalypse as long time before it the Church of Christ had certain Pastors of more eminent note when they as we intituled Bishops which governed as well the Presbyters as the rest of the Flock and those the Son of God acknowledgeth for stars and Angels And howsoever the inferiour Pastors both are and may be called Angels in a general sense as Messengers and Ministers of God Almighty yet if it be the Angel in the singular number the Angel in the way of eminence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is peculiar only to the Bishop Now that each Church of those remembred in that Book had his proper Angel and that they were not governed by a Corporation or Colledg of Presbyters to whom those several Epistles might be sent by the name of Angels the word Angel being to be taken collectively and not individually as some men suppose is in the next place to be shewed And first for proof Smectymn p. 52. there is a pregnant evidence in a Discourse or Treatise touching the Martyrdom of Timothy the Author of the which relates that after Saint John the Apostle was revoked from his exile by the sentence of Nerva Apud Phot. in Biblioth n. 254. he betook himself to the Metropolis of Ephesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and being assisted with the presence of the seven Bishops he took upon himself the government of the Metropolis of the Ephesians and there continued preaching the Doctrine of salvation till the time of Trajan Which as it is an evident and convincing proof that the seven Churches had their several Bishops to each Church one Bishop so is it no such difficult matter to find out most of them by name and what Church each of them did govern And first for Ephesus Paraeum in Apocal cap. 2. some have conceived that Timothy was still alive and Bishop at that time when the Apocalypse was written which hotly is defended by Alcasar against Ribera Lyra and Pererius who opine the contrary But surely Timothy it could not be as doth appear in part by that which was alledged out of the Treatise of his Martyrdom which if it were not written by Polycrates is yet very antient and authentick wherein he is conceived to be dead before but principally by the quality and condition of that blessed Evangelist so plentifully endued with the Holy Ghost so eminent in piety and all heavenly graces that no man can conceive him lyable to the accusation with which the Angel of that Church is charged And therefore it must either be that John when on the death of Timothy as I conceive Saint John ordained Bishop of this Church as is reported in the Constitutions Constitut Apost l. 7. c. 48. ascribed to Clemens or else Onesimus another of the Successors of Timothy in the See of Ephesus who is intituled Bishop of it in the Epistle of Ignatius written to that Church within twelve years after the writing of the Revelation In which Epistle Ignatius blessing God for so good a Bishop Igna. in Epist ad Ephes admonisheth the people of their duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in submitting themselves unto his judgment or concurring with it as their whole Presbytery did which harmony of the Bishop and his Presbyters he doth compare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the concord of the
Antioch Onesimus B. of Ephesus mentioned in the former Century is made a Martyr 118. Papias B. of Hierapolis in Phrygia at this time flourisheth 128. Quadratus B. of Athens publisheth an Apologie in behalf of Christians 138. Marcus made B. of Hierusalem the first that ever had that place of the Vncircumcision 150. Justin Martyr writeth his Apologie 160. Hegesippus beginneth his travels towards Rome conferring with the Bishops as he past along 169. Polycarpus the famous B. of Smyrna Martyred 172. Melito B. of Sardis publisheth an Apologie 175. Dionysius B. of Corinth flourished and writeth many of his Epistles Theophilus B. of Antioch writes in defence of Christianity 177. Eleutherius succeedeth Soter in the Church of Rome Lucius a British King sendeth an Ambassage unto Eleutherius desiring to be made a Christian 178. Several Episcopal Sees erected in the Isle of Britain 180. The holy Father Irenaeus made B. of Lyons 190. Demetrius succeedeth Julianus in the See of Alexandria being the twelfth Bishop of that Church 191. Serapion succeedeth Maximinus in the Church of Antioch the ninth Bishop of that See 198. Victor the Successor of Eleutherius excommunicates the Asian Churches about their observation of the Feast of Easter Irenaeus B of Lyons and Polycrates Bishop of Ephesus write against him for it Several Councils called about it by the Metropolitans and other Bishops of this time 199. Theophilus Bishop of Caesarea at this time flourished as did Narcissus also the thirtieth Bishop of Hierusalem 200. Tertullian Who began to be in estimation Anno 196. doth this year publish his Apologie 203. Zepherinus succeedeth Victor in the Church of Rome 204. Clemens of Alexandria flourisheth in the publick Schools of that famous City 205. Origen one of his Disciples beginneth at this time to be of Credit Irenaeus B. of Lyons crowned with Martyrdom 217. Agrippinus Bishop of Carthage lived about this time Origen preacheth in Caesarea Demetrius Bishop of Alexandria and Theoctistus of Caesarea disagree about it 230. Origen made a Presbyter by Theoctistus B. of Caesarea and Alexander B. of Hierusalem 232. Origen Excommunicated by Demetrius 233. Heraclas Origen's Successor in the Schools of Alexandria is made the Bishop of that City 240. Donatus Successor of Agrippinus in the See of Carthage 248. Dionysius who before succeeded Heraclas in the Professorship of Alexandria doth now succeed him in his See 250. Cyprian a right godly man succeeds Donatus in the Church of Carthage 253. Cyprian by reason of the Persecution retires awhile Fabius succeedeth Babilas in the See of Antioch 254. A faction raised against Saint Cyprian by Felicissimus and his Associates Cornelius chosen Pope of Rome in the place of Fabian Novatianus makes a Schism in the Church of Rome causing himself to be ordained B. of the same Cyprian returns again to Carthage 255. Several Councils held against the Schism and Heresie of the Novatians 256. The death of Origen 257. The memorable case of Geminius Faustinus one of the Presbyters of the Church of Carthage 261. Cyprian and divers other Bishops Martyred Lucian succeeding Cyprian in the See of Carthage Dyonisius chosen Pope of Rome who caused Parishes to be set forth in Country Villages 266. The first Council of Antioch against Samosatenus 272. Paulus Samosatenus the sixteenth Bishop of Antioch deposed for his Heresie by the Council there and Doninus chosen in his place Dionysius Bishop of Alexandria dieth and Maximus succeedeth in that See The Bishops of Italy and Rome made Judges in the case of Paulus by the Emperor Aurelianus 277. The Manichean Heresie now first made known and the impiety thereof confuted by several Bishops Felix succeedeth Dionysius in the See of Rome Doninus Bishop of Antioch dieth and Timaeus succeedeth in that charge 283. Cyrillus Successor unto Timaeus 285. Theonus succeedeth Maximus in the Church of Alexandria 296. Zamdas succeedeth Hymenaeus in Hierusalem Marcellinus the third from Felix succeeds Eutychianus in the See of Rome 298. Tyrannus succeedeth Cyril in the Church of Antioch being the twentieth Bishop of this See and the last of this Age. 299. Hermon succeedeth Zamdas in the Church of Hierusalem the thirty-ninth Bishop of the same and the last of this Century 300. Petrus succeeds Theonus in the See of Alexandria the seventeenth Bishop of that Church 302. the Persecution raised by Dioclesian growes unto the height The grievous lapse of Marcellinus Pope of Rome 303. The Council held at Sinuessa by the Western Bishops for the condemnation of Marcellinus Mensurius Bishop of Carthage the Successor of Lucianus at this time flourisheth 304. Marcellinus honoured with the crown of Martyrdom leaveth Marcellus his Successor who was the twenty-ninth Bishop of this Church reckoning from S. Peter 305. The Council of Eliberis assembled by the Spanish Prelates 306. Constantine most worthily surnamed the Great attaineth the Empire setleth the Church of Christ in peace safety and honour on the Clergie The end of the Second Part. FINIS THE HISTORY OF THE SABBATH IN TWO BOOKS By PETER HEYLYN D. D. DEUT. xxxii 7. Remember the days of old consider the years of many Generations ask thy Father and he will shew thee thy Elders and they will tell thee LONDON Printed by M. Clark to be sold by C. Harper 1681. TO THE MOST HIGH and MIGHTY Prince Charles By the Grace of God KING of Great Britain France and Ireland Defender of the Faith c. Most Dread Soveraign YOVR Majesties most Christian care to suppress those rigours which some in maintenance of their Sabbath-Doctrines had pressed upon this Church in these latter days justly deserves to be recorded amongst the principal Monuments of your Zeal and Piety Of the two great and publick Enemies of Gods holy Worship although Prophaneness in it self be the more offensive yet Superstition is more spreading and more quick of growth In such a Church as this so setled in a constant practice of Religious Offices and so confirmed by godly Canons for the performance of the same there was no fear that ever the Lords Day the day appointed by Gods Church for his publick Service would have been over-run by the Prophane neglect of any pious duties on that day required Rather the danger was lest by the violent torrent of some mens affections it might have been o're-flown by those Superstitions wherewith in imitation of the Jews they began to charge it and thereby made it far more burdensome to their Christian Brethren than was the Sabbath to the Israelites by the Law of MOSES Nor know we where they would have staid had not your Majesty been pleased out of a tender care of the Churches safety to give a check to their proceedings in Licencing on that day those Lawful Pastimes which some without Authority from Gods Word or from the practice of Gods Church had of late restrained Yet so it is your Majesties most Pious and most Christian purpose hath not found answerable entertainment especially amongst those men who have so long dreamt of a Sabbath
of Abraham and his Posterity Which is no more than what we shall see shortly out of Eusebius Hospinian next De festis 1. cap. 3. who though he fain would have the sanctifying of the Sabbath to be as old as the beginning of the world yet he confesseth at the last Patres idcirco Sabbatum observasse ante legem that for all that it cannot be made good by the Word of God that any of the Fathers did observe it before the Law These two I have the rather cited because they have been often vouched in the publick controversie as men that wished well to the cause and say somewhat in it We are now come unto particulars And first we must begin with the first man Adam The time of his Creation as the Scriptures tell us the sixth day of the week being as Scaliger conjectured in the first Edition of his work Emend temp l. 5. the three and twentieth day of April and so the first Sabbath Sabbatum primum so he calls it was the four and twentieth Doctrina temp l. 4. c. 6. Petavius by his computation makes the first Sabbath to be the first day of November and Scaliger in his last Edition the five and twentieth of October more near to one another than before they were Yet saith not Scaliger that that primum Sabbatum had any reference to Adam though first he left it so at large that probably some might so conceive it for in his later thoughts he declares his meaning to be this Sabbatum primum in quo Deus requievit ab opere Hexaemeri Indeed the Chaldee paraphrase seems to affirm of Adam that he kept the Sabbath For where the 92 Psalm doth bear this title A Song or Psalm for the Sabbath day the Authors of that Paraphrase do expound it thus Laus Canticum quod dixit homo primus pro die Sabbati the Song or Psalm which Adam said for the Sabbath day Somewhat more wary in this point was Rabbi Kimchi who tells us how that Adam was created upon Friday about three of the Clock fell at eleven was censured and driven out of Paradise at twelve that all the residue of that day and the following night he bemoaned his miseries was taken into grace next morning being Sabbath day and taking then into consideration all the works of God brake out into such words as those although not the same A tale that hath as much foundation as that narration of Zanchy before remembred Who though he seem to put the matter out of doubt with his three non dubito's that Christ himself did sanctifie the first Sabbath with our Father Adam and did command him ever after to observe that day yet in another place he makes it only a matter of probability In 4. Mandatum that the commandment of the Sabbath was given at all to our first Parents Quomodo autem sanctificavit Non solum decreto voluntate sed reipsa quia illum diem ut non pauci volunt probabile est mandavit primis parentibus sanctificandum So easily doth he overthrow his former structure But to return unto the Rabbins and this dream of theirs besides the strangeness of the thing that Adam should continue not above eight hours in Paradise and yet give names to all the â—â—atures fall into such an heavy sleep and have the Woman taken out of him that the must be instructed tempted and that both must sin and both must suffer in so short a time Besides all this the Christian Fathers are express that Adam never kept the Sabbath Justin the Martyr in his Dialogue with Trypho a learned Jew makes Adam one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being neither circumcised nor keeping any Sabbath Adv. Judaeos were yet accepted by the Lord. And so Tertullian in a Treatise written against the Jews affirms of Adam quod nec circumcisum nec sabbatizantem Deus eum instituerit Nay which is more he makes a challenge to the Jews to prove unto him if they could that Adam ever kept the Sabbath Doceant Adamum sabbatizasse as he there hath it Which doubtless neither of them would have done considering with whom the one disputed and against whom the other wrote had they not been very well assured of what they said The like may be affirmed both of Eusebius and Epiphanius De Praepar Evang l. 7. c. 8. and most learned Fathers Whereof the first maintaining positively that the Sabbath was first given by Moses makes Adam one of those which neither troubled himself with Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor any of the Law of Moses Adv. haereses l. 1. n. 5. The other reckoneth him amongst those also who lived according to that faith which when he wrote was generally received in the Christian Church Therefore no Sabbath kept by our Father Adam But whatsoever Adam did Abel I hope was more observant of this duty Thus some have said indeed but on no authority It is true the Scriptures tell us that he offered Sacrifice but yet the Scriptures do not tell us that in his Sacrifices he had more regard unto the seventh day than to any other To offer Sacrifice he might learn of Adam or of natural reason which doth sufficiently instruct us that we ought all to make some publick testimony of our subjection to the Lord. But neither Adam did observe the Sabbath nor could Nature teach it as before is shewn And howsoever some Modern Writers have conjectured and conjectured only that Abel in his Sacrifices might have respect unto the Sabbath yet those whom we may better trust have affirm'd the contrary For Justin Martyr disputing against Trypho brings Abel in for an example that neither Circumcision nor the Sabbath the two great glories of the Jews were to be counted necessary For if they were saith he God had not had so much regard to Abels Sacrifice being as he was uncircumcised and then he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that though he was no Sabbath-keeper yet was he acceptable unto God Adv. Judaeos And so Tertullian that God accepted of his Sacrifice though he were neither circumcised nor kept the Sabbath Abelem offerentem sacrificia incircumcisum neque sabbatizantem laudavit Deus accepta ferens quae in simplicitate cordis offerebat Yea and he brings him also into his challenge Doceant Abel hostiam Deo sanctam offerentem Sabbati religionem placuisse which is directly contrary to that which is conjectured by some Modern Writers Adv. haeres l. 1. n. 5. So Epiphanius also makes him one of those who lived according to the tendries of the Christian Faith The like he also saith of Seth whom God raised up instead of Abel to our Father Adam Therefore no Sabbath kept by either It is conceived of Abel that he was killed in the one hundred and thirtieth year of the Worlds Creation
until after he had preached at Antiochia on the sabbath day yet was it certainly before he had done the like either at Philippos Thessalonica or at Corinth For the occasion of that Council it was briefly this Amongst those which had joyned themselves with the Apostles there was one Cerinthus a sellow of a turbulent and unquiet spirit and a most eager Enemy of all those Counsels whereof himself was not the Author This man had first begun a faction against St. Peter for going to Cornelius and preaching life eternal unto the Gentiles and finding ill success in that goes down to Antiochia and there begins another against Saint Paul This Epiphanius tells us of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. har 28. n. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The like Philaster doth affirm Seditionem sub Apostolis commovisse De haeres in Cerintho that he had raised a faction against the Apostles which was not to be crushed but by an Apostolical and general Council This man and those that came down with him were so enamoured on the Ceremonies and Rites of Moses that though they entertained the Gospel yet they were loth to leave the Law and therefore did resolve it seems to make a mixture out of both Hence taught they that except all men were circumcised after the manner of Moses they could not be saved Where note Acts 15.1 that though they spake only of Circumcision yet they intended all the Law sabbaths and other legal Ordinances of what sort soever Docuit Cerinthus observationem legis Mosaicae necessariam esse circumcisionem sabbata observanda as Philaster hath it The like saith Calvin on the place Sola quidem circumcisio hic nominatur sed ex contextu facile patet eos de tota lege movisse controversiam The like Lorinus also amongst the Jesuits Nomine circumcisionis reliqua lex tota intelligitur Indeed the Text affirms as much where it is said in terms express that they did hold it needful to circumeise the people Acts 15.5 and to command them to keep the Law of Moses whereof the Sabbath was a part For the decision of this point and the appeasing of those Controversies which did thence arise it pleased the Church directed by the Holy Ghost to determine thus that such amongst the Gentiles as were converted to the faith should not at all be burdened with the Law of Moses but only should observe some necessary things viz. that they abstain from things offered unto Idols and from blood and that which is strangled Verse 29 and from fornication And here it is to be observed that the Decree or Canon of this Council did only reach unto the Gentiles as is apparent out of the Proeme to the Decretal which is directed to the Brethren which are of the Gentiles and from the 21. Chapter of the Acts where it is said that as concerning the Gentiles which believe we have written and determined that they observe no such thing as the Law of Moses So that for all that was determined in this Council those of the Jews which had embraced the saith of Christ were not prohibited as yet to observe the Sabbath and other parts of Moses Law Acts 16.3 as before they did in which regard St. Paul caused Timothy to be circumcised because he would not scandalize and offend the Jews The Jews were very much affected to their ancient Ceremonies In Acts 21.23 and Calvin rightly hath affirmed Correctionem ut difficilis erat ita subitam esse non potuisse that a full reformation of that zeal of theirs as it was full of difficulty so could it not be done upon the sudden Concil Tom. 1. Bin. Therefore it pleased the Apostles as it is conceived in their fourth Council holden at Hierusalem mention whereof is made in the 21. of the Acts to make it lawful for the Jews to retain Circumcision and such legal Rites together with the faith in Christ Quamdiu templum sacrificia legis in Hierusalem stabant as long as the Jewish Temple and the legal sacrifices in Hierusalem should continue standing Not that the faith of Christ was not sufficient of it self for their salvation Sed ut mater Synagoga paulatim cum honore sepeliretur but that the Synagogue might be layed to sleep with the greater honour But this if so it was was for no long time For when the third Council holden in Hierusalem against Cerinthus and his party was held in Anno 51. and this which now we speak of Anno 58. the final ruin of the Temple was in 72. So that there was but one and twenty years in the largest reckoning wherein the Christian Jews were suffered to observe their Sabbath and yet not as before they did as if it were a necessary Duty but as a thing indifferent only But that time come the Temple finally destroyed and the legal Ceremonies therein buried it was accounted afterwards both dangerous and heretical to observe the Sabbath or mingle any of the Jewish leaven with the Bread of life St. Hierom roundly so proclaims it caeremonias Judaeorum perniciosas pestiferas esse Christianis that all the Ceremonies of the Jews whereof before he named the Sabbath to be one were dangerous yea and deadly too to a Christian man Sive ex Judaeis esset five ex Gentibus whether he were originally of the Jews or Gentiles To which Saint Austin gives allowance Ego hanc vocem tuam omnino confirmo in his reply unto St. Hicrom That it was also deemed heretical to celebrate a sabbath in the Christian Church we shall see hereafter In the mean time we must proceed in search of the Lords day and of the Duties then performed whereof we can find nothing yet by that name at least The Scripture tells us somewhat that St. Paul did at Troas upon the first day of the week which happening much about this time comes in this place to be considered The passage in the Text stands thus Acts 20.7 Vpon the first day of the week when the Disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech until midnight Take notice here that Paul had tarried there seven days before this hapned Now in this Text there are two things to be considered first what was done upon that day and secondly what day it was that is there remembred First for the action it is said to be breaking of bread which some conclude to be administring the Sacrament of the Lords Supper and Pauls Discourse which followed on it In locum to be a Sermon But sure I am Saint Chrysostom tells us plainly otherwise who relates it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Their meeting at that time saith he was not especially to receive instruction from Saint Paul but to eat bread with him and there upon occasion given he discoursed unto them See saith the Father how
year after Christs Nativity he lays it positively down that the Sabbath was now abrogated with the other Ceremonies which were to vanish at Christs coming Let no man judg you Colos 1.16 saith the Apostle in meat and 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 In which the Sabbath is well matched with meats and drinks new-moons and holy days which were all temporary Ordinances and to go off the stage at our Saviours entrance Now whereas some that would be thought great sticklers for the Sabbath conceive that this was spoken not of the weekly moral Sabbath as they call it which must be perpetual but of the annual ceremonial Sabbaths which they acknowledg to be abrogated this new device directly crosseth the whole current of the Ancient Fathers who do apply this Text to the weekly Sabbath It is sufficient in this point to note the places The Reader may peruse them as leisore is and look on Epiphan lib. 1. haeres 33. n. 11. Ambrose upon this place Hieroms Epistle ad Algasâ—qu 10. Chrysost hom 13. in Hebr. 7. August cont Judaeos cap. 2. cont Faust Manich. l. 16. c. 28. Praesat in Gala. Apocal. 10. I end this list with that of Hierom Nulius Apostoli sermo est vel per Epistolam vel praesentis in quo non laboret docere antiquae legis onera deposita omnia illa quae in typis imaginibus paaecessere i. e. atium Sabbati circumcisionis injuriam Kalendarum trium per annum solennitatum reaursns c. gratia Evangeln subrepente cessâ—sse There is saith he no Sermon of the Apostles either delivered by Epistle or by word of mouth wherein he labours not to prove that all the burdens of the Law are now laid away that all those things which were before in types and figures namely the Sabbath Circumcision the New moons and the three solemn Festivals did cease upon the Preaching of the Gospel And cease it did upon the Preaching of the Gospel insensibly and by degrees as before we said not being afterwards observed as it had been formerly or counted any necessary part of Gods publick worship Only some use was made thereof for the enlargement of Gods Church by reason that the People had been accustomed to meet together on that day for the performance of religious spiritual duties This made it more regarded than it would have been especially in the Eastern parts of Greece and Asia where the Provincial Jews were somewhat thick dispersed and being a great accession to the Gospel could not so suddenly forsake their ancient customs Yet so that the first day of the week began to grow into some credit towards the ending of this Age especially after the final desolation of Hierusalem and the Temple which hapned Anno 72. of Christs Nativity So that the religious observation of this day beginning in the Age of the Apostles no doubt but with their approbation and authority and since continuing in the same respect for so many Ages may be very well accounted amongst those Apostolical traditions which have been universally received in the Church of God For being it was the day which our Redeemer honoured with his Resurrection it easily might attain unto that esteem as to be honoured by the Christians with the publick meetings that so they might with greater comfort preserve and cherish the memorial of so great a mercy in reference unto which the Worlds Creation seemed not so considerable By reason of which work wrought on it it came in time to be entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day Apotal 10. which attribute is first found in the Revelation writ by Saint John about the 94th year of our Saviours Birth So long it was before we find the Church took notice of it by a proper name For I persuade my self that had that day been destinate at that time to religious duties or honoured with the name of the Lords day when Paul Preached at Troas or writ to the Corinthians which as before we shewed was in the fifty-seventh neither Saint Luke nor the Apostle had so passed it over and called it only the first day of the week as they both have done And when it had this Attribute affixed unto it it only was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before we said by reason of our Saviours Resurrection performed upon it and that the Congregation might not be assembled as well on them as on the other For first it was not called the Lords Day exclusively but by way of eminency in reference to the Resurrection only all other days being the Lords as well as this In Psal 23. Prima sabbati significat diem Dominicum quo Dominus resurrexit resurgendo isti seculo subvenit mundumque ipso die creavit qui ob excellentiam tanti miraculi propriè dies Dominica appellatur i. e. dies Domini quamvis omnes sunt Domini So Bruno Herbipolensis hath resolved it And next it was not so designed for the publick meetings of the Church as if they might not be assembled as well on every day as this For as Saint Hierom hath determined In Gal. 4. omnes dies aequales sunt nee per parasceven tantum Christum crucifigi die Dominica resurgere sed semper sanctum resurrectionis esse diem semper eum carne vesci Dominica c. All days are equal in themselves as the Father tells us Christ was not Crucified on the Friday only nor did he rise only upon the Lords day but that we may make every day the holy-day of his Resurrection and every day eat his blessed Body in the Sacrament When therefore certain days were publickly assigned by Godly men for the Assemblies of the Church this was done only for their sakes qui magis seculo vacant quam Deo who had more mind unto the World than to him that made it and therefore either could not or rather would not everyday assemble in the Church of God Upon which ground as they made choice of this even in the Age of the Apostles for one because our Saviour rose that day from amongst the dead so chose they Friday for another by reason of our Saviours passion and Wednesday on the which he had been betrayed the Saturday or ancient Sabbath being mean-while retained in the Eastern Churches Nay in the primitive times excepting in the heat of persecution they met together every day for the receiving of the Sacrament that being fortified with that viaticum they might with greater courage encounter death if they chanced to meet him So that the greatest honour which in this Age was given the first day of the week or Sunday is that about the close thereof they did begin to honour it with the name or title of the Lords day and made it one of those set days whereon the People
met together for religious exercises Which their religious exercises when they were performed or if the times were such that their Assemblies were prohibited and so none were performed at all it was not held unlawful to apply themselves unto their ordinary labours as we shall see anon in the following Ages For whereas some have gathered from this Text of the Revelation from S. John's being in the spirit on the Lords day as the phrase there is that the Lords day is wholly to be spent in spiritual exercises that their conceit might probably have had some shew of likelihood had it been said by the Apostle that he had been in the spirit every Lords day But being as it is a particular case it can make no rule unless it be that every man on the Lords day should have Dreams and Visions and be inspired that day with the spirit of Prophecy no more than if it had been told us upon what day Saint Paul had been rapt up into the third Heaven every man should upon that day expect the like Celestial raptures Add here how it is thought by some â—â—omarus de â— abbat c. 6. that the Lords day here mentioned is not to be interpreted of the first day of the week as we use to take it but of the day of his last coming of the day of judgment wherein all flesh shall come together to receive their sentence which being called the Lords day too in holy Scripture that so the spirit may be saved in the day of the Lord 1 Cor. 5.5 S. John might see it being rapt in spirit as if come already But touching this we will not meddle let them that own it look unto it the rather since S. John hath generally been expounded in the other sence by Aretas and Andreas Caesariensis upon the place by Bede de rat temp c. 6. and by the suffrage of the Church the best expositor of Gods Word wherein this day hath constantly since the time of that Apostle been honoured with that name above other days Which day how it was afterwards observed and how far different it was thought from a Sabbath day the prosecution of this story will make clear and evident CHAP. II. In what estate the Lords day stood from the death of the Apostles to the reign of Constantine 1. Touching the orders setled by the Apostles for the Congregation 2. The Lords day and the Saturday both Festivals and both alike observed in the East in Ignatius time 3. The Saturday not without great difficulty made a Fasting day 4. The Controversie about keeping Easter and how much it conduceth to the present business 5. The Feast of Easter not affixed to the Lords day without much opposition of the Eastern Churches 6. What Justin Martyr and Dionysius of Corinth have left us of the Lords day Clements of Alexandria his dislike thereof 7. Vpon what grounds the Christians of the former times used to pray standing on the Lords day and the time of Penteco st 8. What is recorded by Tertullian of the Lords day and the Assemblies of the Church 9. Origen as his Master Clemens had done before dislikes set days for the Assembly 10. S. Cyprian what he tells us of the Lords day and of the reading of the Scriptures in S. Cyprians time 11. Of other holy days established in these three first Ages and that they were observed as solemnly as the Lords day was 12. The name of Sunday often used for the Lords day by the primitive Christians but the Sabbath never WE she wed you in the former Chapter whatever doth occur in the Acts and Monuments of the Apostles touching the Lords day and the Sabbath how that the one of them was abrogated as a part of the Law of Moses the other rising by degrees from the ruins of it not by Authority divine for ought appears but by Authority of the Church As for the duties of that day they were most likely such as formerly had been used in the Jewish Synagogues reading the Law and Prophets openly to the Congregation and afterwards expounding part thereof as occasion was calling upon the Lord their God for the continuance of his mercies and singing Psalms and Hymns unto him as by way of thankfulness These the Apostles found in the Jewish Church and well approving of the same as they could not otherwise commended them unto the care of the Disciples by them to be observed as often as they met together on what day soever First for the reading of the Law In Jos hom 15. Origen saith expresly that it was ordered so by the Apostles Judaicarum historiarum libri traditi sunt ab Apostolis legendi in Ecclesiis as he there informs us To this was joyned in tract of time the reading of the holy Gospel and other Evangelical writings it being ordered by S. Peter that S. Marks Gospel should be read in the Congregation HIst l. 2.15 1 Thes ca. ult v. 17. as Eusebius tells us and by S. Paul that his Epistle to the Thessalonians should be read unto all the holy Brethren and also that to the Colossians to be read in the Church of the Laodiceans as that from Laodicea in the Church of the Colossians By which example Ca. ult v. 16. not only all the writings of the Apostles but many of the writings of Apostolical men were publickly read unto the People and for that purpose one appointed to exercise the ministry of a Reader in the Congregation So antient is the reading of the Scriptures in the Church of God To this by way of comment or application was added as we find by S. Paul's directions the use of Prophesie or Preaching 1 Cor. 14. v. 3. interpretation of the Scriptures to edifying and to exhortation and to comfort This exercise to be performed with the head uncovered as well the Preacher as the hearer 1 Cor. 11.4 Every man Praying or Prophesying with his head covered dishonoureth his head as the Apostle hath informed us Where we have publick Prayers also for the Congregation the Priest to offer to the Lord the prayers and supplications of the People and they to say Amen unto those prayers which the Priest made for them These to contein in them all things necessary for the Church of God which are the subject of all supplications prayers intercessions 1 Tim. 2. and giving of thanks and to extend to all men also especially unto Kings and such as be in Authority that under them we may be godly and quietly governed leading a peaceable life in all godliness and honesty For the performance of which last duties with the greater comfort it was disposed that Psalms and Hymns should be intermingled with the rest of the publick service which comprehending whatsoever is most excellent in the Book of God and being so many notable forms of praise and prayer were chearfully and unanimously to be sung amongst them 1 Cor. 14.26 And thereupon S. Paul reprehended
his Book adv Psychicos About the middle of this Century did Saint Cyprian live another African and he hath left us somewhat although not much which concerns this business Aurelius one of excellent parts Lib. 2. Epist 5. was made a Reader in the Church I think of Carthage which being very welcome news to the common People Saint Cyprian makes it known unto them and withal lets them understand that Sunday was the day appointed for him to begin his Ministery Et quoniam semper gaudium properat nec mora ferre potest laetitia dominico legit So that as Sunday was a day which they used to meet on so reading of the Scripture was a special part of the Sundays exercise Not as an exercise to spend the time when one doth wait for anothers coming till the Assembly be compleat and that without or choice or stint appointed by determinate order as is now used both in the French and Belgick Churches for what need such an eminent man as Aurelius was be taken out with so much expectation to exercise the Clerks or the Sextons duty But it was used amongst them then as a chief portion of the service which they did to God in hearkening reverently unto his voice It being so ordered in the Church Preface to the Common Prayer that the whole Bible or the greatest part thereof should be read over once a year And this that so the Ministers of the Congregation by often reading and meditation of Gods Word be stirred up to godliness themselves and be the more able to exhort others by wholesome doctrine and to confute them that were Adversaries to the truth as that the People by daily hearing of the Scriptures should profit more and more in the knowledge of God and be the more inflamed with the love of his true Religion Now for the duties of the people on this day in the Congregation as they used formerly to hear the Word and receive the Sacraments Dâ—eru l. 5. c. 7. and to pour forth their souls to God in affectionate prayers So much about these times viz. in Ann. 237. it had been appointed by Pope Fabian that every man and woman should on the Lords day bring a quantity of bread and wine first to be offered on the Altar and then distributed in the Sacrament A thing that had been done before as of common course but now exacted as a duty for the neglect whereof Saint Cyprian chides with a rich Widdow of his time who neither brought her offering nor otherwise gave any thing to the Poor-mans Box and therefore did not keep the Lords day as she should have done De pietat Eleemos Locuples dives dominicum celebrare te credis quae Corbonam omnino non respicis quae in Dominicum here he means the Church sine sacrificio venis quae partem de sacrificio quod pauper obtulit sumis In after times this custom went away by little and little instead of which it was appointed by the Church and retained in ours that Bread and Wine for the Communion shall be provided by the Churchwardens at the charge of the Parish I should now leave Saint Cyprian here V. l. 3. Epi. 8. but that I am to tell you first that he conceives the Lords day to have been prefigured in the eighth day destinate to Circumcision Which being but a private opinion of his own I rather shall refer the Reader unto the place than repeat the words And this is all this Age affords me in the present search For other Holy-days instituted by the Church for Gods publick service in those three Centuries precedent besides the Lords day or the Sunday which came every week Origen names the Good Friday as we call it now the Parasceve as he calls it there Cont. Cels l. 8. the Feast of Easter and of Pentecost Of Easter we have spoken already For Pentecost or Whitsontide as it began with the Apostles so it continues till this present but not in that solemnity which before it had For antiently not that day only which we call Whitsunday or Pentecost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but all the fifty days from Easter forwards were accounted holy and solemnized with no less observation than the Sundays were no kneeling on the one nor upon the other no fasting on the one nor upon the other Of which days that of the Ascension or Holy-Thursday being one became in little time to be more highly reckoned of than all the rest as we shall prove hereafter out of S. Austin But for these 50 days aforesaid Tertullian tells us of them thus De Coron milit ca. 3. Die Dominico jejunium nefas ducimus vel de geniculis adorare Eadem immunitate à die Paschae in Pentecosten gaudemus which makes both alike Which words if any think too short to reach the point he tells us in another place that all the Festivals of the Gentiles contained not so many days as did that one Excerpe singulas solennitates nationum in ordinem texe De Ido l. c. 14. Pentecosten implere non poterunt The like he hath also in his Book adv Psychicos The like Saint Hierom. ad Lucinum the like Saint Ambrose or Maximus Taurinens which of the two soever it was that made those Sermons Serm. 60.61 In which last it is said expresly of those fifty days that every one of them was instar Dominicae and qualis est Dominica in all respects nothing inferior to the Lords day And in the Comment on Saint Luke which questionless was writ by Ambrose cap. 17. l. 8. it is said expresly Et sunt omnes dies tanquam Dominica That every day of all the fifty was to be reckoned of no otherwise in that regard especially than the Sunday was Some footsteps of this custom yet remain amongst us in that we fast not either on S. Marks Eve or on the Eve of Philip and Jacob happening within the time The fast of the Rogation week was after instituted on a particular and extraordinary occasion Now as these Festivals of Easter and of Whitsontide were instituted in the first Age or Century and with them those two days attendant which we still retain whereof see Austin de Civit. Dei li. 22. ca. 8. Nyssen in his first Hom. de Paschate where Easter is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the three-days-feast So was the Feast of Christs Nativity ordained or instituted in the second that of his Incarnation in the third For this we have an Homily of Gregory surnamed Thaumaturgus who lived in An. 230. entituled De annunciatione B. Virginis as we call it now But being it is questionable among the Learned whether that Homily be his or not there is an Homily of Athanasius on the self same argument he lived in the beginning of the following Century whereof there is no question to be made at all That of the Lords Nativity began if not before in the
specified and to the course whereof the Council held at Orleans gave so wise a check but by imputing such Calamities as had fallen amongst them to the neglect or ill observance of this day A flash of Lightning or some other fire from Heaven as it was conceived had on the Lords day made great spoil of men and houses in the City of Limoges This Gregory of Tours who lived about the end of this sixth Century pronounceth to have fallen upon them ob diei dominici injuriam because some of them used to work upon the Sunday But how could he tell that or who made him acquainted with Gods secret counsels Had Gregory been Bishop of Limoges as he was of Tours it may be Limoges might have scaped so fierce a censure and only Tours have suffered in it For presently he adds in Turonico vero nonnulli ab hoc igne sed non die dominico adusti sunt that even in Tours it self many had perished by the self same fire but being it fell not on the Sunday as it did at Limoges therefore that misery fell on them for some other reason Indeed he tells us of this day that being it was the day whereon God made the light and after was the witness of our Saviours resurrection Ideo omni fide à Christianis observari debet ne fiat in eo omne opus publicum therefore it was to be observed of every Christian no manner of publick business to be done upon it A piece of new Divinity and never heard of till this Age nor in any afterwards Not heard of till this Age but in this it was For in the 24th year of Gunthram King of the Burgundians Conc. Matisonens 11. Can. 1. Anno 588. there was a Council called at Mascon a Town situate in the Duchy of Burgundy as we now distinguish it wherein were present Priscus Evantius Praetextatus and many other reverend and learned Prelates They taking into consideration how much the Lords day was of late neglected for remedy thereof ordained that it should be observed more carefully for the times to come Which Canon I shall therefore set down at large because it hath been often produced as a principal ground of those precise observances which some amongst us have endeavoured to force upon the consciences of weak and ignorant men It is as followeth Videmus populum Christianum temerario more diem dominicum contemptui tradere c. It is observed that Christian people do very rashly slight and neglect the Lords day giving themselves thereon as on other days to continual labours c. Therefore let every Christian in case be carry not that name in vain give ear to our instruction knowing that we have care that you should do well as well as power to bridle you that you do not ill It followeth Custodite diem dominicum qui nos denuo peperit c. Keep the Lords day the day of our new birth whereon we were delivered from the snares of sin Let no man meddle in litigious Controversies or deal in Actions or Law-suits or put himself at all upon such an exigent that needs he must prepare his Oxen for their daily work but exercise your selves in Hymns and singing Praises unto God being intent thereon both in mind and body If any have a Church at hand let him to unto it and there pour forth his soul in tears and prayers his eyes and hands being all that day lifted up to God It is the everlasting day of rest insinuated to us under the shadow of the seventh day or Sabbath in the Law and the Prophets and therefore it is very meet that we should celebrate this day with one accord whereon we have been made what at first we were not Let us then offer unto God our free and voluntary service by those great goodness we are freed from the Goal of errour not that the Lord exacts it of us that we should celebrate this day in a corporal abstinence or rest from labour who only looks that we do yield obedience to his holy will by which contemning earthly things he may conduct us to the heavens of his infinite mercy However if any man shall set at nought this our exhortation be he assured that God shall punish him as he hath deserved and that he shall be also subject unto the censures of the Church In case he be a Lawyer he shall lose his cause if that he be an Husbandman or Servant he shall be corporally punished for it but if a Clergy-man or Monk he shall be six months separated from the Congregation Add here that two years after this being the second year of the second Clotaire King of France there was a Synod holden at Auxerre a Town of Champagne concilium Antisiodorense in the Latin Writers wherein in it was decreed as in this of Mascon Non licet die dominico boves jungere vel alia opera exercere no man should be suffered to yoak his Oxen or do any manner of work upon the Sunday This is the Canon so much urged I mean that of Mascon to prove that we must spend the Lords day wholly in religious exercises and that there is no part thereof which is to be imployed unto other uses But there are many things to be considered before we yield unto this Canon or the authority thereof some of them being of that nature that those who most insist upon it must be fain to traverse For first it was contrived of purpose with so great a strictness to meet the better with those men which so extreamly had neglected that sacred day A stick that bends too much one way cannot be brought to any straightness till it be bent as much the other This Synod secondly was Provincial only and therefore can oblige none other but those for whom it was intended or such who after did submit unto it by taking it into their Canon Nor will some part thereof be approved by them who most stand upon it none being bound hereby to repair to Church to magnifie the name of God in the Congregation but such as have some Church at hand and what will then become of those that have a mile two three or more to their Parish Churches and no Chappel neither they are permitted by the Canon to abide at home As for Religious duties here are none expressed as proper for the Congregation but Psalms and Hymns and singing Praise unto the Lord and pouring forth our souls unto him in tears and prayers and then what shall we do for Preaching for Preaching of the Word which we so much call for Besides King Gunthram on whose Authority this Council met in his Confirmatory Letters doth extend this Canon as well unto the other Holy-days as unto the Sunday commanding all his Subjects Vigore hujus decreti definitionis generalis by vertue of his present mandate that on the Lords day vel in quibuscunque alijs solennitatibus and all solemn
as Sundays whereby we see the Church had no less care of one than of the other And so indeed it had not in this alone but in all things else the Holy days as we now distinguish them being in most points equal to the Sunday and in some superiour Leo the Emperiour by his Edict shut up the Theater and the Cirque or shew-place on the Lords day The like is willed expresly in the sixth general Council holden at Constantinople Can. 66. Anno 692. for the whole Easter week Nequaquam ergo his diebus equorum cursus vel aliquod publicum fiat spectacum so the Canon hath it The Emperour Charles restrained the Husbandman and the Tradesman from following their usual work on the Lords day The Council of Melun doth the same for the said Easter week and in more particulars it being ordered by that Synod that men forbear Can. 77. during the time above remembred ab omni opere rurali fabrili carpentario gynaecaeo caementario pictorio venatorio forensi mercatorio audientiali ac sacramentis exigendis from Husbandry the craft of Smiths and Carpenters from Needle-work Cementing Painting Hunting Pleadings Merchandize casting of Accounts and from taking Oaths That Benedictines had but three mess of Pottage upon other days die vero dominico in praecipuis festivitatibus but on the Lords day and the principal Festivals a fourth was added as saith Theodomare the Abbot in an Epistle to Charles the Great Law-suits and Courts of Judgment were to be laid aside and quite shut up on the Lords day as many Emperours and Councils had determined severally The Council held at Friburg Anno 895. did resolve the samne of Holy days or Saints days and the time of Lent Nullusomnino secularis diebus dominicis vel Sanctorum in Festis Conc. Fribâ—riens Can. 26. seu Quadragesimae aut jejuniorum placitum habere sed nec populum illo praesumat coercere as the Canon goeth The very same with that of the Council of Erford Anno 932. cap. 2. But what need private and particular Synods be produced as witnesses herein when we have Emperours Popes and Patriarchs that affirm the same Ap. Balsam tit 7. cap. 1. To take them in the order in which they lived Photius the Patriarch of Constantinople Anno 858. thus reckoneth up the Festivals of especial note viz. Seven days before Easter and seven days after Christmas Epiphanie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Feasts of the Apostles and the Lords day And then he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that on those days they neither suffer publick shews nor Courts of Justice Emanuel Comnenus next Ap. Balsam Emperour of Constantinople Anno 1174. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We do ordain saith he that these days following be exempt from labour viz. the Nativity of the Virgin Mary Holy-rood day and so he reckoneth all the rest in those parts observed together with all the Sundays in the year and that in them there be not any access to the seats of judgment Lib. 2 tit 〈◊〉 feriis cap. 5. The like Pope Gregory the ninth Anno 1228. determineth in the Decretal where numbring up the Holy-days he concludes at last that neither any process hold nor sentence be in force pronounced on any of those days though both parts mutually should consent upon it Consentientibus etiam partibus nec processus habitus teneat nec sententia quam contingit diebus hujusmodi promulgari So the Law resolves it Now lest the feast of Whitsontide might not have some respect as well as Easter it was determined in the Council held at Engelheim Anno 948. that Munday Tuesday Wednesday in the Whitsun-week Cap. 6. non minus quam dies dominicus solenniter honorentur should no less solemnly be observed than the Lords day was So when that Otho Bishop of Bamberg had planted the faith of Christ in Pomerania and was to give account thereof to the Pope then being Urspergens Chronic. he certifieth him by his Letters Anno 1124. that having Christned them and built them Churches he left them three injunctions for their Christian carriage First that they eat no flesh on Fridays Secondly that they rest the Lords day ab omni opere malo from every evil work repairing to the Church for religious duties And thirdly Sanctorum solennitates cum vigiliis omni diligentia observent that they keep carefully the Saints days with the Eves attendant So that in all these outward matters we find fair equality save that in one respect the principal Festivals had preheminence above the Sunday For whereas Fishermen were permitted by the Decretal of Pope Alexander the third as before was said diebus dominicis aliis festis on the Lords day and other Holy-days to fish for Herring in some cases there was a special exception of the greater Festivals praeterquam in majoribus anni solennitatibus as the other was But not to deal in generals only Isidore Arch-bishop of Sevil in the beginning of the seventh Century making a Catalogue of the principal Festivals begins his list with Easter and ends it with the Lords day as before we noted in the fifth Section of this Chapter Now lest it should be thought that in sacred matters and points of substance the other Holy-days wee not as much regarded as the Lords day was The Council held at Mentz Anno 813. did appoint it thus that it the Bishop were infirm or not at home Non desit tamen diebus dominicis festivitatibus qui verbum Dei praedicet juxta quod populus intelligat yet there should still be some to preach Gods Word unto the People according unto their capacities both on the Lords day and the other Festivals Indeed why should not both be observed alike the Saints days being dedicated unto God as the Lords day is and standing both of them on the same authority on the authority of the Church for the particular Institution on the authority of Gods Law for the general Warrant It was commanded by the Lord and written in the heart of man by the pen of nature that certain times should be appointed for Gods publick worship the choicing of the times was left to the Churches power and she designed the Saints days as she did the Lords both his and both allotted to his service only This made Saint Bernard ground them all the Lords day and the other Holy-days on the fourth Commandment the third in the Account of the Church of Rome Serm. 3. Super Salve reg Spirituale obsequium Deo praebetur in observantia sanctarum solennitatum unde tertium praeceptum contexitur Observa diem Sabbati i. e. in sacris feriis te exerce So S. Bernard in his third Sermon Super salve Regina The Lords days and the Holy-days or Saints days being of so near a kin we must next see what care was taken by the Church in these present ages for hallowing them unto the Lord. The
concern Gods service and that the Apostles made it manifest by their Example Singulis diebus vel quocunque die That every day or any day Catech. qu. 103. §. 2. may by the Church be set apart for religious Exercises And as for Vrsine he makes this difference between the Lords day and the Sabbath that it was utterly unlawful to the Jews either to neglect or change the Sabbath without express Commandment from God himself as being a ceremonial part of divine Worship but for the Christian Church that may design the first or second or any other day to Gods publick service Ecclesia vero Christiana primum vel alium diem tribuit ministerio salva sua libertate sine opinione cultus vel necessitatis as his words there are To these add Dietericus a Lutheran Divine Dom. 17. post Trinit who though he makes the keeping of one day in seven to be the moral part of the fourth Commandment yet for that day it may be dies Sabbati or dies Solis or quicunque alius Sunday or Saturday or any other be it one in seven And so Hospinian is persuaded Dominicum diem mutare in alium transserre licet That is the occasions of the Church do so require the Lords day may be changed unto any other provided it be one of seven and that the change be so transacted that it produce no scandal or confusion in the Church of God Nay by the doctrine of the Helvetian Churches if I conceive their meaning rightly every particular Church may destinate what day they please to religious meetings and every day may be a Lords day Cap. 2. or a Sabbath For so they give it up in their Confession Deligit ergo quaevis Ecclesiae sibi certum tempus ad preces publicas Evangelii praedicationem necnon sacramentorum celebrationem though for their parts they kept that day which had been set apart for those holy uses even from the time of the Apostles yet so that they conceived it free to keep the Lords day or the Sabbath Sed Dominicum non Sabbatum libera observatione celebramus Some Sectaries since the Reformation have gone further yet and would have had all days alike as unto their use all equally to be regarded and reckoned that the Lords day as the Church continued it was a Jewish Ordinance thwarting the Doctrine of Saint Paul who seemed to them to abrogate that difference of days which the Church retained This was the fancy or the frenzy rather of the Anabaptist taking the hint perhaps from something which had been formerly delivered by some wiser men and after them of the Swinck feildian and the Familist as in the times before of the Petro-Brusians and if Waldensis wrong him not of Wiclef also Such being the Doctrine of those Churches the Protestant and those of Rome it is not to be thought but that their practice is according Both make the Lords day only an Ecclesiastical constitution and therefore keep it so far forth as by the Canons of their Churches they are enjoyned These what they are at Rome and those of her obedience we have seen already and little hath been added since It hath not been of late a time to make new restraints rather to mitigate the old to lay down such which were most burdensom and grievous to be born withal And so it seems they do Azorius the Jesuit being more remiss in stating and determining the restraints imposed on the Lords day and the other Holy days than Tostatus was who lived in safer times by far than these now present nor is their Discipline so severe as their Canon neither So that the Lords day there for ought I could observe when I was amongst them is solemnized much after the same manner as with us in England repairing to the Church both at Mass and Vespers riding abroad to take the Air or otherwise to refresh themselvas and following their honest pleasures at such leisure times as are not destir ate to the publick meetings the people not being barred from travelling about their lawful business as occasion is so they reserve some time for their Devotions in the publick Which is indeed agreeable to the most antient and most laudable custom in the Church of God Now for the protestant Churches the Lutherans do not differ much from that which we have said before of the Church of Rome and therefore there is nothing to be said of them But for the rest which follow Galvin and think themselves the only Orthodox and Reformed Churches we will consider them in three several circumstances first in the exercise of Religious Duties secondly in restraint from labours and thirdly in permission of Recreations And first for the excrcise of religious Duties they use it in the Morning only the Afternoon being left at large for any and for every man to dispose thereof as to him seems fitting So is it in the Churches of high Germany those of the Palatinate and all the others of that mould For I have heard from Gentlemen of good repute that at the first reception of the Lady Elizabeth into that Countrey on Sunday after Dinner the Coaches and the Horses were brought forth and all the Princes Court betook themselves unto their pleasures sures Hunting or Hawking as the season of the year was fit for either Which tend the Princcss thither answer was made it was their custom so to do and that they had no Evening-service but ended all the Duties of the day with the Morningsermon Nor is this custom only and no more but so art 46. There is a Canon for it in some places it must be no otherwise For in the first Council of Dort Anno 1574. it was Decreed Publicae vespertinae preces non sunt introducendae ubi non sunt introduciae ubi sunt tollantur that in such Churches where publick Evening Prayer had not been admitted it should continue as it was and where they were admitted they should be put down So Doctor Smith relates the Canon if so irregular a Decree may deserve that name in his collat doctr Cathol Protest cap. 68. Art 1. And so it stood till the last synod of Dort Anno 1618. what time to raise the reputation of the Palatine Catechisin Sess 14. being not long after to be admitted into their Canon it was concluded that Catechism-lectures should be read each Sunday in the afternoon nor to be laid aside propter auditorum infrequentiam for want of Auditors Now to allure the people thither being before staved off by a former Synod it was provided that their Ministers should read howsoever Coram paucis auditoribus immo vel coram suis famulis tantu Though few were present or none but their domestick servants in hope by little and little to attract the people And secondly it was resolved on to implore the civil Magistrate Vt opera omnia servilia seu quotidiana c. quibus tempus
Kingdom So great is their delight therein and with such eagerness they pursue it when they are at leisure from their business that as it seems they do neglect the Church on the Holy-days that they may have the more time to attend their Dancing Upon which ground it was 〈…〉 and not that Dancing was conceived to be no lawful sport for the Lords day that in the Council of Sens Anno 1524. in that of Paris Anno 1557. in those of Rhemes and Tours Anno 1583. and finally in that of Bourges Anno 1584. dancing on Sundays and the other Holy-days hath been prohibited prohibited indeed but practised by the People notwithstanding all their Canons But this concerns the French and their Churches only our Northern Nations not being so bent upon the sport as to need restraint Only the Polish Churches did conclude in the Synod of Petricow before remembred that Tavern-meetings Drinking-matches Dice Cards and such like pastimes as also Musical Instruments and Dances should on the Lords day be forbidden But then it followeth with this clause Praesertim eo temporis momento quo concio cultus divinus in temple peragitur especially at that instant time when men should be at Church to hear the Sermon and attend Gods worship Which clearly shews that they prohibited dancing and the other pastimes then recited no otherwise than as they were a means to keep men from Church Probably also they might be induced unto it by such French Protestants as came into that Countrey with the Duke of Anjou when he was chosen King of Poland Anno. 1574. which was four years before this Council As for the Churches of the East being now heavily oppressed with Turkish bondage we have not very much to say Yet by that little which we find thereof it seems the Lords day keeps that honour which before it had and that the Saturday continues in the same regard wherein once it was both of them counted days of Feasting and both retained for the Assemblies of the Church First that they are both days of Feasting or at the least exempted from their publick Fasts appears by that which is related by Christopher Angelo a Graecian whom I knew in Oxford De institut Graec. c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that on the Saturday and Sunday which we call the Lords day they do both eat Oyl and drink Wine even in Lent it self whereas on other days they feed on Pulse and drink only water Then that they both are still retained for the Assemblies of the Church with other Holy-days he tells us in another place where it is said Id. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that for the Lords days and the Saturday and the other Festivals they use to go unto the Church on the Eve before and almost at midnight where they continue till the breaking up of the Congregation For the Egyptian Christians or Cophties as we call them now it is related by G. Sandys Travels l. 2. That on the Saturday presently after midnight they repair unto their Churches where they remain well nigh until Sunday at noon during which time they neither sit nor kneel but support themselves on Crutches and that they sing over the most part of Davids Psalms at every meeting with divers parcels of the Old and New Testament He hath informed us also of the Armenians another sort of Eastern Christians that coming into the place of the Assembly on Sunday in the afternoon he found one sitting in the middest of the Congregation in habit not differing from the rest reading on a Bible in the Chaldean tongue that anon after came the Bishop in an Hood or Vest of black with a staff in his hand that first he prayed and then sung certain Psalms assisted by two or three after all of them singing joyntly at interims praying to themselves the Bishop all this while with his hands erected and face towards the Altar That service being ended they all kissed his hand and bestowed their Alms he laying his other hand on their heads and blessing them finally that bidding the succeeding Fasts and Festivals he dismissed the Assembly The Muscovites being near unto the Greeks once within the jurisdiction of the Patriarch of Constantinople partake much also of their customs They count it an unlawful thing to fast the Saturday Gagvinus de Moscovit which shews that somewhat is remaining of that esteem in which once they had it and for the Holy-days Sundays as well as any other they do not hold themselves so strictly to them but that the Citizens and Artificers immediately after Divine Service betake themselves unto their labour and domestick businesses And this most probably is the custom also of all the Churches of the East as holding a Communion with the Church of Greece though not subordinate thereunto From the which Church of Greece the faith was first derived unto these Muscovites as before was said and with the faith the observation of this day and all the other Holy-days at that time in use As for the Country people as Gagvinus tells us they seldom celebrate or observe any day at all at least not with that care and order as they ought to do saying that it belongs only unto Lords and Gentlemen to keep Holy-days Last of all for the Habassines or Ethiopian Christians though further off in situation they come as near unto the fashions of the ancient Grecians Enquiries c. 23 Of them we are informed by Master Brerewood out of Damiani that they reverence the Sabbath keeping it solemn equally with the Lords day Emend Temp. lib. 7. Scaliger tells us that they call both of them by the name of Sabbaths the one the first the other the later Sabbath or in their own language the one Sanbath Sachristos that is Christs Sabbath the other Sanbath Judi or the Jews Sabbath Bellarmine thinks that they derived this observation of the Saturday or Sabbath from the Constitutions ascribed to Clemens which indeed frequently do press the observation of that day with no less fervour than the Sunday â—e Script Ecclin Clem. Of this we have already spoken And to this Bellarmine was induced the rather because that in the Country they had found authority and were esteemed as Apostolical Audio Ethiopes his Constitutionibus uti ut vere Apostolocis ea de causa in erroâ—ibus versari circa cultum Sabbati diei Dominicae But if this be an errour in them they have many partners and those of ancient standing in the Church of God as before was shewn As for their service on the Sunday they celebrate the Sacrament in the morning early except it be in the time of Lent when fasting all the day they discharge that duty in the Evening and then fall to meat as the same Scaliger hath recorded So having looked over all the residue of the Christian World and found no Sabbath in the same except only nominal and that
appointed by the Church for the assembly of Gods people we should lay by our daily business and all worldly thoughts and wholly give our selves to the heavenly exercises of Gods true Religion and Service But to encounter them at their own weapon it is expresly said in the Act of Parliament about keeping Holy-days that on the days and times appointed as well the other Holy days as the Sunday Christians should cease from all kind of labour and only and wholly apply themselves to such holy works as appertain to true Religion the very same with that delivered in the Homily If wholly in the Homily must be applied unto the day then it must be there and then the Saints days and the other Holy-days must be wholly spent in religious exercises When once we see them do the one we will bethink our selves of doing the other As for the residue of that Homily which consists in popular reproofs and exhortations that concerns not us in reference to the point in hand The Homilies those parts thereof especially which tend to the correction of manners and reformation of abuses were made agreeable to those times wherein they were first published If in those times men made no difference between the Working-day and Holy-day 〈◊〉 kept their Fairs and Markets and bought and sold and rowed and ferried and drow and carried and rode and journeyed and did their other business on the Sunday as well as on the other days when there was no such need but that they might have tarried longer they were the more to blame no doubt in trespassing so wilfully against the Canons of the Church and Acts of Parliament which had restrained many of the things there specified The Homily did well to reprove them for it If on the other side they spent the day in ungodliness and filthiness in gluttony and drunkenness and such like other crying sins as are there particularly noted the Prelates of the Church had very ill discharged their duty had they not taken some course to have told them of it But what is that to us who do not spend the Lords day in such filthy fleshliness whatever one malicious sycophant hath affirmed therein or what is that to dancing shooting leaping vaulting may-games and meetings of good Neighbourhood or any other Recreation not by Law prohibited being no such ungodly and filthy acts as are therein mentioned Thus upon due search made and full examination of all parties we find no Lords day Sabbath in the book of Homilies no nor in any writings of particular men in more than 33 years after the Homilies were published I find indeed that in the year 1580 the Magistrates of the City of London obtained from Queen Elizabeth that Plays and Enterludes should no more be acted on the Sabbath-day within the liberties of their City As also that in 83. on the 14th of January being Sunday many were hurt and eight killed outright by the sudden falling of the Scaffolds in Paris-garden This shews that Enterludes and Bear-baitings were then permitted on the Sunday and so they were a long time after though not within the City of London which certainly had not been suffered had it been then conceived that Sunday was to be accounted for a Sabbath But in the year 1595. some of that faction which before had laboured with small profit to overthrow the Hierarchy and government of this Church of England now set themselves on work to ruinate all the orders of it to beat down at one blow all days and times which by the wisdom and authority of the Church had been appointed for Gods service and in the stead thereof to erect a Sabbath of their own devising These Sabbath speculations and Presbyterian directions as mine Author calls them they had been hammering more than ten years before thought they produced them not till now and in producing of them now they introduced saith he a more than cither Jewish or Popish superstition into the Land Rogers in preface to the Articles to the no small blemish of our Christian profession and scandal of the true servants of God and therewith doctrine most erroneous dangerous and Antichristian Of these the principal was one Dr. Bound who published first his Sabbath Doctrins Anno 1595. and after with additions to it and enlargements of it Anno 1606. Wherein he hath affirmed in general over all the book that the Commandment of sanctifying every seventh day as in the Mosaical decalogue is natural moral and perpetual That where all other things in the Jewish Church were so changed that they were clean taken away as the Priesthood the Sacrifices and the Sacraments this day the Sabbath was so changed that it still remaineth p. 91. that there is great reason why we Christians should take our selves as straitly bound to rest upon the Lords day as the Jews were upon their Sabbath for being one of the moral Commandments it bindeth us as well as them being all of equal authority p. 247. And for the Rest upon this day that it must be a notable and singular Rest and most careful exact and precise Rest after another manner than men were accustomed p. 124. Then for particulars no buying of Victuals Flesh or Fish Bread or Drink 158. no Carriers to travel on that day 160. nor Parkmen or Drovers 162. Scholars not to study the liberal Arts nor Lawyers to consult the Case and peruse mens Evidences 163. Sergeants Apparitours and Sumners to be restrained from executing their Offices 164. Justices not to examine Causes for preservation of the Peace 166. no man to travel on that day 192. that ringing of more Bells than one that day is not to be justified p. 202. No solemn Feasts to be made on it 206 nor Wedding Dinners 209. with a permission notwithstanding to Lords Knights and Gentlemen he hoped to find good welcome for this dispensation p. 211. all lawful Pleasures and honest Recreations as Shooting Fencing Bowling but Bowling by his leave is no lawful pleasure for all sorts of people which are permitted on other days were on this day to be forborne 202. no man to speak or talk of pleasures p. 272. or any other worldly matter 275. Most Magisterially determined indeed more like a Jewish Rabbin than a Christian Doctor Yet Jewish and Rabbinical though his Doctrin were it carried a fair face and shew of Piety at the least in the opinion of the common people and such who stood not to examine the true grounds thereof but took it up on the appearance such who did judge thereof not by the workmanship of the stuff but the gloss and colour In which it is most strange to see how â—uddenly men were induced not only to give way unto it but without more ado to abett the same till in the end and that in very little time it grew the most bewitching Errour the most popular Deceit that ever had been set on foot in the Church of England And verily I persuade my self
Counties that under the pretence of taking away abuses there had been a general forbidding not only of ordinary Meetings but of the Feasts of the Dedication of Churches commonly called Wakes to ratifie and publish the Declaration of his Majesties Father before remembred adding That all those Feasts with others should be observed and that all neighbourhood and freedom with manlike and lawful exercises be therein used Commanding all the Justices of Assize in their several Circuits to see that no man do trouble or molest any of his loyal and dutiful People in or for their lawful Recreations having first done their duty to God and continuing in obedience unto him and his Laws and further that publication thereof be made by order from the Bishops through all the Parishes of their several Diocesses respectively Thus did it please his excellent and sacred Majesty to publish his most pious and religious purpose of opening to his loyal people that liberty of the day which the day allowed of and which all Christian States and Churches in all times before had never questioned withal of shutting up that door whereat no less than Judaism would in fine have entred and so in time have over-run the fairest and most beautiful Church at this day in Christendom And certainly it was a pious and Princely act nothing inferiour unto that of Constantine or any other Christian King or Emperour before remembred it being no less pious in it self considered to keep the Holy-days free from Superstition than to preserve them from Prophaneness especially considering that permission of lawful Pleasures is no less proper to a Festival than restraint from labour Nay of the two it is more ancient For in his time Tertullian tells us that they did diem solis laetitiae indulgere devote the Sunday partly unto Mirth and Recreation not to Devotion altogether when in an hundred years after Tertullians time there was no Law or Constitution to restrain men from labour on this day in the Christian Church Yet did not his most excellent Majesty find such obedience in some men and such as should have been examples unto their flocks as his most Christian purpose did deserve there being some so setled in the opinion of a Sabbath day a day not heard of in the Church of Christ 40 years agoe that they chose rather to deprive the Church of their pains and ministry than yield unto his Majesties most just commands For whose sakes specially next to my duty unto God my Soveraign and the Church my Mother I have employed my time and studies to compose this History that they may see therein in brief the practice of Gods Church in the times before them and frame themselves to do thereafter casting aside those errours in the which they are and walking in the way which they ought to travel Which way when all is done will be via Regia the Kings high way as that which is most safe and of best assurance because most travelled by Gods people Our private paths do lead us often into errour and sometimes also into danger And therefore I beseech all those who have offended in that kind to lay aside their passions and their private interests if any are that way misguided as also not to shut their eyes against those truths which are presented to them for their information that so the King may have the honour of their due obedience the Church the comfort of their labours and conformable ministry For to what purpose should they hope to be ennobled for their sufferings in so bad a cause that neither hath the doctrine of the Scripture to authorize it or practice of the Church of God the best Expositor of the Scripture to confirm and countenance it or to be counted constant to their first Conclusions having such weak and dangerous premisses to support the same since constancy not rightly grounded is at best but obstinacy and many times doth end in Heresie Once again therefore I exhort them even in Gods name whose Ministers they are and unto whom they are to give up an account of their imployment and in the Kings Name whom as Gods deputy they are bound to obey not for wrath only but for conscience sake and in the Churches name whose peace they are to study above all things else and their own names lastly whom it most concerns that they desist and go not forwards in this disobedience lest a worse business fall upon them For my part I have done my best so far to give them satisfaction in the present point so far forth as the nature of an History would permit as they might think it no disparagement to alter their opinions and desert their errors and change their resolutions since in so doing they shall conform themselves unto the practice of Gods Church in all times and Ages The greatest Victory which a man can get is to subdue himself and triumph over sin and errour De Civit. Dei l. 22. c. 30. I end as I began in S. Augustins language Quibus hoc nimium vel quibus parum est mihi ignoscant quibus satis est non mihi sed Domino mecum congratulantes gratias agant Let such as shall conceive this Treatise to be too little or too much excuse my weakness And as for those whom it may satisfie in the smallest measure let them not unto me but to God with me ascribe all the honour to whom belongs all praise and glory even for evermore Pibrac Quadr. 5. Ne va disant ma main a faict cest oeuure Ou ma vertu ce bel oeuure a parfaict Mais dis ainsi Dieu par moy l'oeuuee a faict Dieu est l'Autheur du peu de bien que l'oeuure Say not my hand this Work to end hath brought Nor this my vertue hath attain'd unto Say rather thus this God by me hath wrought God's Author of the little good I do FINIS Historia Quinqu-Articularis OR A DECLARATION Of the Judgment of the WESTERN CHVRCHES And more particularly of the CHURCH of ENGLAND IN The Five Controverted Points Reproached in these Last times by the Name of ARMINIANISM Collected in the way of an Historical Narration Out of the Publick Acts and Monuments and most approved Authors of those several Churches By PETER HEYLYN D. D. Jer. 6.16 State super vias videte interrogate de semitis antiquis quae sit via bona ambulate in ea invenietis refrigerium animabus vestris Macrob. in Saturnal Omne meum nihil meum LONDON Printed by M. Clark to be sold by C. Harper 1681. TO THE READER IT is well known to some in London and elsewhere that these Papers were finished for the Press before August last But the first breaking out in Cheshire and the unsetledness of affairs which ensued upon it proved such discouragements to all Engagings of this kind that Michaelmas was past before the undertakers would adventure on it And what distractions have since followed
Justif of the Fath. pref maintaineth in his Catechism a Doctrine contrary to that which the Arminians as some call them do now contend for and that it is not to be thought that he and others engaged with them in the same convocation were either so ignorant as not to understand what they put into the Articles or so infatuated by God to put in things quite contrary to their own judgments which being supposed or took for granted we are directed to his Catechism written in the English tongue and dedicated from the two Archbishops from which the Objector hath abstracted these two passages following viz. To the Church do all they properly belong as many as do truly fear honour and call upon God altogether applying their minds to live holily and godly and with putting all their trust in God do most assuredly look for the blessedness of eternal life They that be stedfast stable and constant in this faith where chosen and appointed and as we term it predestinate to this so great felicity p. 44. The Church is the body of the Christian Common-wealth i. e. the universal number and fellowship of the faithful whom God through Christ hath before all beginning of time appointed to everlasting life Such are the passages in this Catechism from which the Objector hath concluded that Mr. Nowel had no communion with Arminians as some please to call them And to say truth he could have no communion with the Arminians as some please to call them though he had desired it Arminius being not born or but newly born when Mr. Nowel wrote that Catechism and Mr. Nowel had been dead some years before the name of an Arminian had been heard in England But unto this it hath been answered that looking upon Mr. Nowel in his publick capacity as he was Prolocutor to that Convocation it cannot be denied but that he was as like to undersTand the conduct of all affairs therein as any other whatsoever And yet it cannot rationally be inferred from thence that therefore nothing was concluded in that Convocation which might be contrary to his own judgment for a private person admitting that he was inclined to Calvin in the points disputed as he was not neither For had he been of his opinion the spirit of that Sect is such as could not be restrained from shewing it self dogmatical and in terms express and not occasionally only and on the by as in the Catechism now before us and that too in full general terms that no particular conclusion can be gathered from them Justif of the Fath. pref It hath been answered again thus that the Articles in the five points being the same with those in King Edwards book and so confessed by the Objector and no new sense being put upon them by the last establishment they must be understood no otherwise than according to the judgment of those learned men and godly Maryrs before remembred who had before concurred unto the making of them from which if Mr. Nowels sense should differ in the least degree it is to be lookt upon as his own not the sense of the Church And thirdly it hath been observed that the Catechism to which we are referred for the former passages is not the same with that which is authorized to be taught in the Grammar Schools in Greek and Latine nor the same which was published with the consent of the Author in the English tongue Ann. 1572. but a Catechism of a larger size yet of less authority out of which the other was extracted such points as were superfluous and not well expressed not being reduced into the same And somewhat certainly there was in it which rendred it uncapable of any further editions and not thought fit to be translated into Latine though such a translation of it was propounded to the Archbishops Bishops in the Epistle Dedicatory to the shorter English And though to let us know what Catechism it is he means he seems to distinguish it from the other it being dedicated to the two Archbishops Yet that doth rather betray the Objectors ignorance than advance his cause the Authors own Latine Edition and the English of it beign dedicated to the two Archbishops as well as that But since he hath appealed to the larger Catechism to the larger Catechism let him go in which he cannot so much as find one single question touching the Doctrine of Predestination or the points depending thereupon and therefore is necessitated to have recourse unto the Articles of the Catholick Church the members and ingredients of it from whence he doth extract the two former passages And then again we are to note that the first of the two passages not being to be found in the Latine Edition nor the English translation of the same is taken almost word for word out of Nowels Catechism therefore to be understood in no other sense than before it was when it was perused and approved by the Bishops and other Learned men of King Edwards time And thirdly there is nothing in all that passage which justifieth the absolute and irrespective decree of the Predestinarians or the restraining of hte benefit of our Saviours sufferings to a few particulars nothing of Gods invincible working on the hearts of his chosen ones or the impossibility of mans co-operating any further in his resurrection from the death of sin to the life or righteousness than in that of his body from the grave to the life of glory nothing that teacheth any such certainly or infallibly of persevering in the faith and favour of God as all the sins of the world are not able to deprive them of it but that they shall must necessarily be brought again into the place and station from which they had fallen And as for the last of the said two passages being the very same with that in the Authors Latine and the English translation of the same there is nothing in it which either a true English Protestant or a Belgick Remonstrant may not easily grant and yet preserve himself from falling into Calvinism in any of the points disputed For granting that the Church is the universal number and fellowship of all the faithful whom God through Christ hath before all beginning of time appointed to everlasting life Yet must it so be understood that either they were appointed to eternal life upon the supposition of their faith and repentance which may extend to the including of all those who are called to the external participation of the Word and Sacraments or else that it is meant especially of such as are appointed from all eternity to life everlasting without excluding any from the Dignity of being members of the Church who have received the outward call and openly joyn with them in all publick duties and thereby pass in common estimate amongst the faithful Believers And then this definition will afford no comfort to our modern Calvinists or create any inconvenience unto those whom they call Arminians CHAP.
and that the way being thus laid open it was no hard matter to make the Bishop of Carlisle obnoxious to that kind of Trial which being forsaken on all sides as the times then were he was not able to avoid Which might be also the condition of Arch-bishop Cranmer and as for Fisher Bishop of Rochester he was to deal with an impetuous and violent Prince who was resolved to put the greater disgrace upon him because he had received some greater Honours from the Pope than the condition of Affairs might be thought to bear But against all these violations of their Rights of Peerage it may be said in their behalves for the times to come that by the Statute of the 25th of King Edward the 3d which serves to this day for the standing Rule in Cases of Treason it is required that the Malefactor or the suspected person must be attainted by such men as are of his own Condition and therefore Bishops to be tryed by none but the Peers of the Land unless it be in open opposit on to this Rule of King Edward and in defiance to the fundamental Law in the Magna Charta where it is said that no man is to be Disseised of his Freehold exiled or any ways destroyed nisi per Judicium parium suorum Or per Legem Terrae but by the Judgment of his Peers and by the Law of the Land and I can find no Law of the Land which tells me that a Bishop shall be tryed by a Common Jury Finally if it be a sufficient Argument that Bishops ought not to be reckoned as Peers of the Realm because they may be tryed by a Common Jury then also at some times and in certain Cases the Temporal Lords Dukes Marquesses Earls c. must not pass for Peers because in all Appeals of Murder they are to be tryed by Common Jurors like the rest of the Subjects But secondly it is objected That since a Bishop cannot sit in Judgment on the death of a Peer nor be so much as present at the time of his Trial they are but half-Peers as it were not Peers to all intents and purposes as the others are But this incapacity is not laid upon them by the Laws of the Land or any Limitation of their powers in their Writ of Summons or any thing inhering to the Episcopal Function but only by some ancient Canons and more particularly by the fourth Canon of Toledo which whether they be now of force or not may be somewhat questioned Secondly whensoever they withdrew themselves they did it with a salvo Jure paritatis as before is shewn To which intent they did not only cause their Protestations to be filed on Record Coke Institut part 4. fol. 23. but for the most part made a Proxy to some Temporal Lords to Act in their behalf and preserve their right which though they did not in the Case we had before us yet afterwards in the 21st of King Richard the 2d and from that time forwards when they found Parliamentary Impeachments to become more frequent they observed it constantly as it continues to this day Nor were they hindred by those Canons whatsoever they were from being present at the depositions of Witnesses or taking such preparatory examinations as concern the Trial in which they might be able to direct the Court by the Rules of Conscience though they withdrew themselves at the time of the sentence That was a Trick imposed upon the Bishops by the late long Parliament when they excluded them from being members of the Committee which was appointed for taking the examinations in the business of the Earl of Strafford And this they did not in relation to those ancient Canons but upon design for fear they might discover some of those secret practices which were to be hatched and contrived against him Against which Preparations for a final Trial or taking the Examinations or hearing of depositions of Witnesses or giving counsel in such cases as they saw occasion the Council of Toledo saith not any thing which can be honestly interpreted to their disadvantage So that the Bishops Claim stands good to their right of Peerage any thing in those ancient Canons or the unjust practices of the late Long Parliament to the contrary notwithstanding To draw the business to an end what one thing is required unto the constituting of a Peer of England which is not to be found in an English Bishop if Tenure and Estate they hold their Lands per integram Baroniam as the old Lords did if Voice in Parliament they have their several Writs of Summons as the Lay-Lords have if we desire Antiquity to make good their Interesse most of them have sat longer there in their Predecessors than any of our Temporal Lords in their noblest Ancestors if point of Priviledg they have the same in all respects as the others have except it be in one particular neither clearly stated nor universally enjoyed by those who pretend most to it if Letters Patents from the King to confirm these Honours they have his Majesties Writ of Conge d'eslire his Royal Assent to the Election his Mandate under the Great Seal for their Consecration If therefore we allow the Bishops to be Lords of Parliament we must allow them also to be Peers of the Realm There being nothing which distinguisheth a Peer from from a common Person but his Voice in Parliament which was the matter to be proved A TABLE OF THE CONTENTS The Way of the Reformation of the Church of England declared and justified SECT I. I. THE Introduction shewing the Occasion Method and Design of the whole Discourse Page 1 I. Of Calling or Assembling the Convocation of the Clergy and the Authority thereof when convened together Page 2 II. Of the Ejection of the Pope and vesting the Supremacy in the Regal Crown Page 5 III. Of the Translation of the Scriptures and permitting them to be read in the English Tongue Page 7 IV. Of the Reformation of Religion in the points of Doctrine Page 10 V. Of the Reformation of the Church of England in the Forms of Worship and the times appointed thereunto Page 14 VI. Of the power of making Canons for the well ordering of the Clergy and the directing of the people in the publick duties of Religion Page 18 VII An Answer to the main Objections of either Party Page 20 SECT II. I. That the Church of England did not innovate in the Ejection of the Pope and setling the Supremacy in the Regal Crown Page 23 II. That the Church of England might proceed to a Reformation without the approbation of the Pope or the Church of Rome Page 26 III. That the Church of England might lawfully proceed to a Reformation without the help of a General Council or calling in the aid of the Protestant Churches Page 30 IV. That the Church did not innovate in Translating the Scriptures and the publick Liturgy into vulgar Tongues and of the Consequents thereof to the
X. The Form of ministring the Sacrament of the blessed Eucharist described by Dionysius the Areopagite Page 100 XI That of the ministring of the Sacrament of holy Baptism described by him and seconded by the Constitutions ascribed to Clemens Page 101 XII Places appointed in this Age of Gods publick Worship and honoured with the name of Churches Page 103 CHAP. VI. What doth occur concerning Liturgies and Set Forms of Worship betwixt the death of the Apostles and the Empire of Constantine the Great I. The Form observed in Baptism and administration of the Eucharist and in celebrating of the Sundays service according unto Justin Martyr Page 105 II. The order used in Baptism and in the publick meetings of the Congregations in Tertullians time Page 106 III. That in those times the use of Psalms and Hymns was intermingled with the other parts of publick Worship Page 107 IV. Tertullian cleared from a wrong sense imposed on him in the point of Worship by some late Writers ibid. V. The course and order of the Ministration according to the Author of the Constitutions who lived about those times in their account who placed him latest Page 108 VI. The order of reading holy Scripture in the Congregation prescribed and regulated in those times Page 109 VII Proofs for a publick Liturgy or set Form of prayer from the works of Origen Page 110 VIII As also from the Writings of Saint Cyprian Page 111 IX Touching the Form of Prayer prescribed by the Emperour Constantine for the use of his Army Page 112 X. That prescribed Forms of prayer were not occasioned by the Arian or Pelagian Heresies as it is supposed Page 113 XI What was decreed conducing to set Forms of prayer in the antient Counâ—il of Laodicea ibid. XII Several Offices or Forms of prayer at that time in use agreeably unto the several sorts of people in the Congregation Page 114 XIII A list of several solemn Festivals appointed by the Church for Gods publick Worship in those early days Page 116 XIV Churches erected by the Christians in these two Ages for the publick duties of Religion ibid CHAP. VII Apparent proofs for Liturgies and Set Forms of Worship betwixt the Reign of Constantine and St. Austins death I. The Form of Baptism described by Cyril of Hierusalem conform unto the antient Patterns Page 118 II. As also of administring the blessed Eucharist Page 119 III. Conclusive proofs for Liturgies or set Forms of Worship in Saint Basils time ibid. IV. And from the Writings of Saint Chrysostom Page 120 V. The Liturgies of Chrysostom and Basil vindicated and the Objections answered which are made against them Page 121 VI. Liturgies or set Forms of Worship in the Western Churches by whom and what degrees established Page 122 VII Proofs for the intient Liturgies and prescribed Forms of Worship from Austins works Page 123 VIII What was decreed concerning Liturgies or prescribed forms of Worship in the African Councils Page 124 IX The Form of ordering Bishops Priests and Deacons prescribed and regulated Page 125 X. A prescribed form of Marriage and set Rites of Burial used anciently in the Church of Christ Page 126 XI Touching the Habit used of old by Gods Priests and Ministers in the officiating his divine service in the Congregation Page 127 XII Several Gestures used by Gods people in the Congregation according to the several parts of publick Worship Page 128 XIII A brief Essay concerning the Antiquity of the Gloria Patri the time when it was first made a part of the publick Liturgies and the accustomed Gestures at the pronouncing of the same Page 129 CHAP. VIII A Corollary touching the Dedication of Churches and of the Anniversary Feasts thereby occasioned 1. Dedication of Religious places used anciently by all Nations and the reasons why Page 133 2. A repetition of some things that were said before with reference and application to the point in hand Page 134 3. The Tabernacle consecrated by Gods own appointment and the consequents of it ibid. 4. Antiquity of the like Dedications amongst the Romans and by whom performed Page 135 5. The Form and Ceremonies used in those Dedications by the antient Romans Page 136 6. The antiquity and constant usage of such Dedications in the Church of Christ Page 137 7. Titulus and Encaenia what they signifie in the Ecclesiastical notion Page 138 8. The great Solemnities and Feasts used by the Jews and Gentiles in the Dedication of their Temples Page 139 9. As also by the Primitive Christians Page 140 10. Dedication Feasts made Anniversary by the Roman Gentiles Page 141 11. And by the Christians in the times of their greatest purity ibid. 12. Continued till our times in the Church of England Page 142 13. The conclusion of the whole and the Authors submission of it to the Supream Judg. Page 143 Of the Form of Prayer appointed to be used by Preachers before their Sermons 1. THE Introduction to the whole Page 148 2. The Canon of the year 1603. Page 149 3. The meaning and purpose of that Canon ibid. 4. The Injunction of Queen Elizabeth to the same effect ibid. 5. The Injunction of King Edward VI. to the same effect Page 150 6. The like Injunction of King Henry VIII ibid. 7. The ground and reason of the Injunction of that King and the exemplification of it in the practice of Bishop Latimer ibid. 8. The difference between Invocation and that bidding of Prayer which is required by the Canon Page 151 9. The Canon justified by the practice of Bishop Andrews Page 152 10. By the practice of Bishop Jewel in Queen Elizabeths time Page 153 11. By the practice of Arch-bishop Parker in King Edwards time ibid. 12. By the like practice of Bishop Latimer in that Kings time also Page 154 13. More of the practice of Bishop Latimer in this point ibid. 14. The same proved also by the practice of Bishop Gardiner Page 155 15. The result arising both from the precept and the practice of the Church herein ibid. 16. How the now Form of Prayer by way of Invocation was first taken up Page 156 17. No Prayer by way of Invocation used by the Antients in their Sermons Page 157 18. The Prayer appointed by the Canon and the Injunctions used rather heretofore as a part of the Sermon than as a preparation to it ibid. 19. Bidding of Prayer more consonant unto the meaning of the Law than any set Prayer in the way of Invocation Page 158 20. Bidding of Prayer more proper for the place or Pulpit which was not made for Prayer but for Exhortation ibid. 21. The like concluded from the posture of the Preacher also Page 159 22. Some inconveniences arising from the Form of Prayer by Invocation ibid. 23. More inconveniences of that nature by accusing the Liturgy as defective Page 160 24. The conclusion and submission of the whole to his Lordships judgment Page 161 The Undeceiving of the People in the point of Tithes 1. THAT never any
but also after they were setled in the Land of Canaan though many times it changed its seat there as occasion was even till the building of the Temple by the hand of Salomon And for the Priests who were to minister unto the Lord in his Congregation no sooner were the times determined and the place designed but the Lord gave command to Moses saying Take thou unto thee Aaron thy Brother and his Sons with him from amongst the Children of Israel Exod. 28.1 that he may minister unto me in the Priests office Unto which office as they were designed by these words of God so were they after consecrated thereunto in a solemn form by the hand of Moses the state and manner of the which is upon record in the viii Chapter of Leviticus And now and not till now were the Tribes of Israel established in a Constituted Church by the Lord their God But as once Isaac said to Abraham Behold the fire and the wood but where is the Lamb for a Burnt-offering Gen. 22.7 So here we have the Sabbath and the solemn Festivals the Tabernacle and the Priests but where are the Sacrifices all this while where the forms of worship That now comes after in its course and that we will consider in its full extent either as legal or as moral First for the legal part thereof it was all prescribed nothing left arbitrary to the people either for the matter or the manner God knew full well that as they had been much infected with the Idolatries of Egypt where they lived before witness the Golden Calf which they made in Horeb so they were apt to be intangled in the Idolatries of those Nations which they were to neighbour and therefore thought it fittest for them to be tyed up and limited in all acts of worship by his prescriptions Which that we may the better see I shall present a brief Synopsis of those rites and ceremonies which were to be observed in these legal Sacrifices together with the Creatures to be Sacrificed according as I find them in Josephus who hath reduced into a lesser compass that which is laid down more at large in the holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph Antiq. Judaic l. 3. c. 10. c. The Sacrifices are of two sorts the one of them is made for a private person the other for the people in general and these are made in two manners for in the one all is consumed which is upon the Altar which for that cause is called an Holocaust or an whole Burnt-offering the other is Eucharistical or of thanksgiving and they are made with Feasts by those that Sacrifice The particular person that offered a Burnt-offering killed an Oxe a Lamb or a Goat of an year old yet it was lawful to kill an Oxe of greater age being all Males And after their Throats are cut the Priests besprinkle the Altar round about with the blood then they dress the Beast and cut it in pieces and season it with salt and lay it on the Altar ready prepared with wood and fire and having well cleansed the feet and entrails they lay them with the rest and the Priest taketh the skins They that offer the Sacrifice of Thanksgiving kill likewise such sorts of Beasts without spot and more than a year old both Male and Female and after they have cut the throats they sprinkle the blood on the Altar then they take the reins the caul and the fat with the caul about the liver and the rump and lay it on the Altar but the breast and the left leg is left unto the Priests and as touching the rest of the flesh the Priests feast therewith for the space of two days and if then there remain any thing thereof it is burned The same is also observed in the Sin-offering but those that are not of ability to make these greater offerings do bring unto the Offerings a pair of Pigeons or two young Turtles the one of which the Priests have to feast withal the other is consumed with sire He that hath sinned upon Ignorance offereth a Lamb and a she Goat at the same time and the Priest besprinkleth the Altar with the blood thereof not in the same manner as before but the horns only of the Altar and on the Altar they offer the kidneys with the rest of the fat and the caul of the liver the Priests carrying away the skins and eating the flesh within the Tabernacle the very same day because the Law permitteth not to reserve any thing until the next He that hath sinned none but himself being privie to it offereth a Lamb according as the Law commandeth the flesh whereof is eaten in like sort by the Priests the same very day But if the Princes of the People offer for their sins they do in like sort as others do save that they bring a Bull or a Male-kid The Law also ordaineth that in all Sacrifices both private and common there should be a certain quantity of fine flower brought viz. for a Lamb one Assar An Assar as I take it is the tenth part of an Ephah or three pints and an half of Ale-measure An Hin contained three quarts of our measure for a Ram two for a Bull three which is first of all mingled and wrought with oyle and then set upon the Altar to be sanctified They that Sacrifice do likewise bring oyle the balf part of an Hin for a Bull for a Ram the third part for a Lamb the fourth They brought also the like measure of wine as of oyle and poured the wine near to the Altar And if any without Sacrificing offer up fine flower he putteth the first fruits upon the Altar that is to say one handful of it and the rest is taken by the Priests either fryed for it is kneaded with oyl or in loaves made thereof But whatsoever the Priest offereth that must all be hurnt The Law likewise forbiddeth to offer any Beast whatever the same day it is born or to kill it with its Dam or in any other sort before it hath fed twelve days There are also other Sacrifices made for deliverance from sickness or for other causes in which Sacrifices they imploy wine or liquor with that which is offered of which liquors it is not lawful to reserve any thing till the next day when the Priests have taken that portion which belongeth to them So far Josephus The rest that followeth of this Argument is a recital of those Sacrifices which were appointed for the Sabbath and the other Festivals in all which every thing was prescribed and limited by the Law of God And if such care was taken by the Lord our God in the prescribing of these Sacrifices and all the Rites and Ceremonies which belonged to them being the legal part only of this publick worship there is no question to be made but that the Church took care to prescribe forms of Prayers and Praises to be used in