which was built upon it first taking in my way some necessary preparations made unto it by H. 8. by whom it had been ordered in the year 1536. That the Creed the Lords Prayer and the Ten Commandments should be recited publickly by the Parish Priest in the English Tongue and all the Sundays and other Holidays throughout the year And that the people might the better understand the duties contained in them it pleased him to assemble his Bishops and Clergy in the year next following requiring them Vpon the diligent search and perusing of Holy Scripture to set forth a plain and sincere Doctrine concerning the whole sum of all those things which appertain unto the Profession of a Christian man Which work being finished with very great care and moderation they published by the name of an Institution of a Christian man containing the Exposition or Interpretation of the common Creed the seven Sacraments the Ten Commandments Epls Dedit the Lords Prayer c. and dedicated to the Kings Majesty Submitting to his most excellent Wisdom and exact Judgment to be by him recognized overseen and corrected if he found any word or sentence in it amiss to be qualified changed or further expounded in the plain setting forth of his most vertuous desire and purpose in that behalf A Dedication publickly subscribed in the name of the rest by all the Bishops then being eight Archdeacons and seventeen Doctors of chief note in their several faculties Amongst which I find seven by name who had a hand in drawing up the first Liturgy of King Edward VI. that is to say Cranmer Archbishop of Canterbury Goodrich Bishop of Ely Hebeach then Bishop of Rochester and of Lincoln afterwards Skip then Archdeacon of Dorset after Bishop of Hereford Roberson afterwards Dean of Durham as Mayo was afterwards of S. Pauls and Cox of Westminster And I find many others amongst them also who had a principal hand in making the first Book of Homilies and passing the Articles of Religion in the Convocation of the year 1552. and so it rested till the year 1643. when the King making use of the submission of the Book which was tendred to him corrected it in many places with his own hand as appeareth by the Book it self remaining in the famous Library of Sir Robert Cotton Which having done he sends it so corrected to Archbishop Cranmer who causing it to be reviewed by the Bishops and Clergy in Convocation drew up some Annotations on it And that he did for this intent as I find exprest in one of his Letters bearing date June 25. of this present year because the Book being to be set forth by his Graces censure and judgment he would have nothing therein that Momos himself could reprehend referring notwithstanding all his Annotations to his Majesties exacter judgment Nor staid it here but being committed by the King to both Houses of Parliament and by them very well approved of as appears by the Statutes of this year Cap. 1. concerning the advancing of true Religion and the abolition of the contrary it was published again by the Kings command under the title of Necessary Doctrine and Erudition for any Christian man And it was published with an Epistle of the Kings before it directed to all his faithful and loving Subjects wherein it is affirmed To be a true Declaration of the true knowledge of God and his Word with the principal Articles of Religion whereby men may uniformly be led and taught the true understanding of that which is necessary for every Christian man to know for the ordering of himself in this life agreeable unto the will and pleasure of Almighty God Now from these Books the Doctrine of Predestination may be gathered into these particulars which I desire the Reader to take notice of Institut of a Christian that he may judge the better of the Conformity which it hath with the established Doctrine of the Church of England 1. That man by his own nature was born in sin and in the indignation and displeasure of God and was the very child of Wrath condemned to everlasting death subject and thrall to the power of the Devil and sin having all the principal parts or portions of his soul as reason and understanding and free-will and all other powers of his soul and body not only so destituted and deprived of the gifts of God wherewith they were first endued but also so blinded corrupted and poysoned with errour ignorance and carnal concupiscence that neither his said powers could exercise the natural function and office for which they were ordained by God at the first Creation nor could he by them do any thing which might be acceptable to God 2. That Jesus Christ the only begotten Son of God the Father was eternally preordained and appointed by the Decree of the Holy Trinity to be our Lord that is to say to be the only Redeemer and Saviour of Man-kind and to reduce and bring the same from under the Dominion of the Devil and sin unto his only Dominion Kingdom Lordship and Governance 3. That when the time was come in the which it was before ordained and appointed by the Decree of the Holy Trinity That Man-kind should be saved and redeemed Necessary prayer than the Son of God the second Person in the Trinity and very God descended from Heaven into the world to take upon him the very habit form and nature of man and in the same nature of suffer his glorious Passion for the Redemption and Salvation of all Man-kind 4. That by this Passion and Death of our Saviour Jesus Christ not only Corporal death is so destroyed that it shall never hurt us but rather that it is made wholesome and profitable unto us but also that all our sins and the sins also of all them that do believe in him and follow him be mortified and dead that is to say all the guilt and offence thereof as also the damnation and pains due for the same is clearly extincted abolished and washed away so that the same shall never afterwards be imputed and inflicted on us 5. That this Redemption and Justification of Man-kind could not have been wrought or brought to pass by any other means in the world but by the means of this Jesus Christ Gods only Son and that never man could yet nor never shall be able to come unto God the Father or to believe in him or to attain his favour by his own wit and reason or by his own science and learning or by any of his own works or by whatsoever may be named in Heaven or Earth but by faith in the Name and Power of Jesus Christ and by the gifts and graces of his Holy Spirit But to proceed the way to the ensuing Reformation being thus laid open The first great work which was accomplished in pursuance of it was the compiling of that famous Liturgy of the year 1549 commanded by King Edward VI. that is to
lay it upon the Predestination of God and would excuse it by ignorance or say he cannot be good because he is otherwise destined which in the next words he calls A Stoical Opinion refuted by those words of Horace Nemo adeo ferus est c. But that which makes most against the absolute irrespective and irreversible Decree of Predestination whether it be life or death is the last clause of our second Article being the seventeenth of the Church as before laid down where it is said that we must receive Gods promises in such wise as they be generally set forth to us in holy Scripture and that in all our doings that will of God is to be followed which we have expresly declared to us in holy Scriptures And in the holy Scripture it is declared to us That God gave his Son for the World or for all mankind that Christ offered himself a Sacrifice for all the sins of the whole World that Christ redeemed all mankind that Christ commanded the Gospel to be preached to all that God wills and commands all men to hear Christ and to believe in him and in him to offer grace and salvation unto all men That this is the infallible truth in which there can be no falshood otherwise the Apostles and other Ministers of the Gospel preaching the same should be false witnesses of God and should make him a liar than which nothing can be more repugnant to the Calvinian Doctrine of Predestination which restrains Predestination unto life in a few particulars without respect had to their faith in Christ or Christs sufferings and death for them which few particulars so predestinate to eternal life shall as they tell us by an irresistible Grace be brought to God and by the infallible conduct of the holy Spirit persevere from falling away from grace and favour Nothing more contrary to the like absolute decree of Reprobation by which the infinitely greatest part of all mankind is either doomed remedilesly to the torments of Hell when they were but in the state of Creability as the Supralapsarians have informed us and unavoidably necessitated unto sin that they might infallibly be damn'd or otherwise as miserably leaving them under such a condition according to the Doctrine of the Sablapsarians which renders them uncapable of avoiding the wrath to come and consequently subjected them to a damnation no less certain than if they were created to no other purpose which makes it seem the greater wonder that Dr. Vsher afterwards Lord Primate of Ireland in drawing up the Article of predestination for the Church of Ireland Anno 1615. should take in so much as he doth of the Lambeth Articles and yet subjoyn this very clause at the foot thereof Article of Ireland Numb 12.14 17. which can no more concorporate with it than any of the most heterogeneous metals can unite into one piece of refined Gold which clause as it remaineth in the Articles of the Church of England how well it was applyed by King James and others in the Conference at Hampton Court we shall see hereafter In the mean time we must behold another Argument which fights more strongly against the positive decree of Reprobation than any of the rest before that is to say the reconciliation of all men to Almighty God the universal redemption of mankind by the death of Christ expresly justified and maintained by the Church of England For though one in our late undertaking seem exceeding confident that the granting of universal redemption will draw no inconvenience with it as to the absoluteness of Gods decrees or to the insuperability of converting Grace Cap. 10. or to the certain infallible perseverance of Gods Elect aftec Conversion Yet I dare say he will not be so confident in affirming this That if Christ did so far die for all as to procure a salvation for all under the condition of faith and repentance as his own words are there can be any room for such an absolute decree of Reprobation Antecedaneous and precedent to the death of Christ as his great Masters in the School of Calvin have been pleased to teach him Now for the Doctrine of this Church in that particular it is exprest so clearly in the second Article of the five before laid down that nothing needs be added either in way of explication or of confirmation howsoever for avoiding of all doubt and hesitancy we will first add some farther testimonies touching the Doctrine of this Church in the point of universal Redemption And secondly touching the applying of so great a benefit by universal Vocation and finally we shall shew the causes why the benefit is not effectual unto all alike And first as for the Doctrine of Universal Redemption it may be further proved by those words in the publick Catechism where the Child is taught to say that he believeth in God the Son who redeemed with him all mankind in that clause of the publick Letany where God the Son is called the Redeemer of the World in the passages of the latter Exhortation before the Communion where it is said That the Oblation of Christ once offered was a full perfect and sufficient Sacrifice for the sins of the WHOLE WORLD in the proper Preface appointed for the Communion on Easter day in which he is said to be the very Paschal Lamb that was offered for us and taketh away the sins of the world repeated in the Gloria in excelsis to the same effect Hom. Salvation p. 13. And finally in the Prayer of Conservation viz. Almighty God our heavenly Father which of thy tender mercies didst give thine only Son Jesus Christ to suffer death upon the Cross for our Redemption who made there by his own Oblation of himself once offered a firm and perfect and sufficient Sacrifice Oblation and Satisfaction for the sins of the WHOLE WORLD To this purpose it is said in the book of Homilies That the World being wrapt up in sin by the breaking of Gods Law God sent his only Son our Saviour Christ into this world to fulfil the Law for us and by shedding of his most precious blood to make a Sacrifice and Satisfaction or as it may be called amends to his Father for our sins to asswage his wrath and indignation conceived against us for the same Out of which words it may be very well concluded That the World being wrapt up in sin the Recompence and Satisfaction which was made to God must be made to him for the sins of the World or else the plaister had not been commensurate to the sore nor so much to the magnifying of Gods wonderful mercies in the offered means of Reconcilement betwixt God and man the Homily must else fall short of that which is taught in the Articles In which besides what was before delivered from the second and 31. concerning the Redemption of the world by the death of Christ it is affirmed in the 15. as plain as may be That
Christ came to be a Lamb without spot who by the Sacrifice of himself once made should take away the sins of the world Than which there can be nothing more conducible to the point in hand And to this purpose also when Christ our Saviour was pleased to Authorize his Holy Apostles to preach the good Tidings of Salvations he gave them both a Command and a Commission To go unto all the World and preach the Gospel to every Creature Mark 16.15 So that there was no part of the World nor any Creature in the same that is to say no rational Creature which seems to be excluded from a Possibility of obtaining Salvation by the Preaching of the Gospel to them if with a faith unfeigned they believe the same which the Church further teacheth us in this following Prayer appointed to be used in the Ordering of such as are called to the Office of the holy Priesthood viz. Almighty God and Heavenly Father which of thine Infinite Love and Goodness toward us hast given to us thy only and most Dear Beloved Son Jesus Christ to be our Redeemer and Author of Everlasting Life who after he had made perfect our Redemption by his Death and was ascended into Heaven sent forth abroad into the world his Apostles Prophets Evangelists Doctors and Pastors by whose labour and Ministry he gathered together a great Flock in all the parts of the World to set forth the Eternal Praise of his Holy Name For these so great Benefits of thy Eternal Goodness and for that thou hast vouchsafed to call thy Servant here present to the same Office and Ministry of Salvation of Mankind we render unto thee most hearty thanks and we worship and praise thee and we humbly beseech thee by the same thy Son to grant unto all which either here or elsewhere call upon thy Name that we may shew our selves thankful to thee for these and all other thy benefits and that we may daily increase and go forward in the knowledg and faith of thee and thy Son by the Holy Spirit So that as well by these thy Ministers as by them to whom they shall be appointed Ministers thy Holy Name may be always glorified and thy Blessed Kingdom enlarged through the same thy Son our Lord Jesus Christ who liveth and reigneth with thee in the Vnity of the same Holy Spirit world without end Amen Which Form in Ordering and Consecrating Bishops Priests and Deacons I note this only by the way being drawn up by those which had the making of the first Liturgy of King Edward the sixth and confirmed by Act of Parliament in the fifth and sixth of the said King was afterwards also ratified by Act of Parliament in the eighth year of Queen Elizabeth and ever since hath had its place amongst the publick Monuments and Records of the Church of England To these I shall only add one single testimony out of the Writings of each of the three godly Martyrs before remembred the point being so clearly stated by some of our Divines commonly called Calvinists though not by the Outlandish also that any longer insisting on it may be thought unnecessary First then Bishop Cranmer tells us in the Preface to his Book against Gardiner of Winchester aforementioned That our Saviour Christ according to the will of his Eternal Father when the time thereof was fully accomplished taking our Nature upon him came into this World from the high Throne of his Father to declare unto miserable Sinners the Goodness c. To shew that the time of Grace and Mercy was come to give light to them that were in darkness and in the shadow of death and to preach and give Pardon and full Remission of sin to all his Elected And to perform the same he made a Sacrifice and Oblation of his body upon the Cross which was a full Redemption Satisfaction and Propitiation for the sins of the whole World More briefly Bishop Latimer thus The Evangelist saith When Jesus was born c. Serm. 1. Sund. after Epiph. What is Jesus Jesus is an Hebrew word which signifieth in our English Tongue a Saviour and Redeemer of all Mankind born into the World This Title and Name To save appertaineth properly and principally unto him for he saved us else had we been lost for ever Bishop Hooper in more words to the same effect That as the sins of Adam Pref. to the ten Commandments without Priviledg or Exemption extended and appertained unto all and every of Adams Posterity so did this Promise of Grace generally appertain as well to every and singular of Adams Posterity as to Adam as it is more plainly expressed where God promiseth to bless in the seed of Abraham all the people of the World Next for the point of Vniversal Vocation and the extent of the Promises touching life Eternal besides what was observed before from the Publick Liturgy we find some Testimonies and Authorities also in the Book of Homilies In one whereof it is declared That God received the learned and unlearned and casteth away none Hom. of Holy Scrip. p. 5. but is indifferent unto all And in another place more largely that the imperfection or natural sickness taken in Adam excludeth not that person from the promise of God in Christ except we transgress the limits and bounds of this Original sin by our own folly and malice If we have Christ then have we with him Hom. against fear of death p. 62. and by him all good things whatsoever we can in our hearts wish or desire as Victory over death sin hell c. The truth hereof is more clearly evidenced in the Writings of the godly Martyrs so often mentioned as first of Bishop Latimer who discourseth thus We learn saith he by this sentence that multi sunt vocati that many are called c. that the preaching of the Gospel is universal that it appertaineth to all mankind Serm. Septure that it is written in omnem terram exivit sonus eorum through the whole world their sound is heard Now seeing that the Gospel is universal it appeareth that he would have all mankind be saved that the fault is not in him if they be damned for it is written thus Deus vult omnes homines salvos fieri God would have all mankind saved his salvation is sufficient to save all mankind Thus also in another place That the promises of Christ our Saviour are general they appertain to all mankind He made a general Proclamation saying Qui credit in me 1 Serm Lincol habet vitam aeternam Whosoever believeth me hath eternal life And not long after in the same Sermon That we must consider wisely what he saith with his own mouth Venite and me omnes Hook pres to Commo c. Mark here he saith mark here he saith Come all ye wherefore should any body despair or shut out himself from the promises of Christ which be general and appertain to the whole
Free-will can do without Grace is but sin c. fol 269. In which passages of those godly Martyrs as there is nothing in it self not Divine and Orthodox so find we somewhat in their writings which doth as truly and Religiously express the workings of Gods Spirit in the heart of man without depriving him of the ability of co-operation which afterwards was taught and countenanced by the Church of England Of which thus Tyndal in his Path-way Collection of his works sol 382. When the Evangelion is preached saith he the Spirit of God entreth into them whom God hath ordained and appointed to Everlasting life and openeth their inward eyes and worketh such a belief in them when the woful Consciences feel and taste how sweet a thing the bitter death of Christ is and how merciful and loving God is through Christs Purchasing and Merits so that they begin to love again and consent to the Law of God how that it is good and ought so to be and that God is righteous that made it and desire to fulfil the Law as a sick man desireth to be whole According to which Doctrine 19. Sund. after Trin. the Church hath taught us to pray thus viz. O God forasmuch as without thee we are not able to please thee grant that that working of the Spirit may in all things direct and rule our hearts through Christ our Lord Amen More of which Prayers might be produced to the same effect were not this enough the point concerning the necessity of Gods grace towards mans Conversion not being in Dispute between the Parties Now for Gods Grace according as it is set forth in the Church of England we shall consider it in the general offer and extent the efficacious workings of it and the concurrence of mans will in the beginning and accomplishment of his own Conversion And first as to the general offer of the Grace of God we find Bishop Hooper thus discoursing in the sixth Chapter of his Exposition of the Ten Commandments Thus did S. Paul saith he convince the Gentiles of sin because they knew the evil they did was condemned by the testimony of their own Conscience for the Law of God to do well by is naturally written in the heart of every man He that will diligently search himself Exposi cap. 6. shall sometime find the same and in case man should behold his own misery both in body and soul although there were no Law correcting nor no Heavens over our heads to testifie the justice and judgment of God and the equity of an honest life mans Conscience would tell him when he doth well and when he doth evil Further saith he the judgment and discovery of Reason directs not only to live just in this World but also to live for ever in Eternal felicity without end And that cometh by the similitude of God which remaineth in the soul since the sin of Adam whereby we plainly see that those excuses of ignorance be damnable when man sees that he could do well if he followed the judgment of his own Conscience Our Articles indeed say nothing to this particular but our Liturgy doth and somewhat is found also of it in the Book of Homilies For what can be more clear and full than that clause in the Collect where it is said if God Almighty That he sheweth to all men being in errour the light of his truth to the intent they may return to the way of righteousness c. What more comfortable to a man deprived of the outward benefit of the Word and Sacraments than that clause in the Homily where it is said Exhortation to Holy Scripture Hom. p. 5. That if we lack a Learned man to instruct and teach us God himself from above will give light unto our minds and teach us those things which are necessary for us If then it be demanded How it comes to pass that this general Overture of Grace becomes so little efficacious in the hearts of men we shall find Bishop Hooper ascribing it in some men to the lack of faith and in others to the want of repentance Touching the first Pres to the Expost of the Law he tells us this That S. Paul concludes and in a manner includeth the Divine Grace and Promise of God within certain terms and limits that only Christ should be profitable and efficacious to those that apprehend and receive this abundant Grace by faith and to such as have not the use of faith neither Christ nor Gods Grace to appertain After which he proceedeth in this manner toward the other sort of men which make not a right use of this general Grace for want of Repentance d. ib. Howbeit saith he that we know by the Scripture that notwithstanding this imperfection of faith many shall be saved and likewise notwithstanding that Gods promise be general unto all people of the world yet many shall be damned These two points must therefore diligently be discussed first how this faith being unperfect is accepted of God then how we be excluded from the promise of grace that extendeth to all men c. To which first it is thus answered That S. Paul S. John and Christ himself damneth the contemners of God or such as willingly continue in sin and will not repent these the Scripture excludeth from the general promise of Grace Here then we have the Doctrine of the Church of England delivered in the Liturgy and the Book of Homilies more punctually pressed and applied in the words of godly Bishop Hooper concerning Universal Grace and somewhat also of the reasons of its not being efficacious in all sorts of men relating to that liberty which remains in man of closing or contending with it as he is either ruled by reason or else misguided by the tyranny of his lusts and passions But before I come unto this point we may behold the necessary workings of Gods Grace preventing man by the inspirations of his holy Spirit and the concurrence or co-operation of mans will being so prevented which is the Celestial influences of the Grace of God Of which the Church hath spoken so fully in all the Authentick Monuments and Records thereof that no true English Protestant can make question of it Artic. 10. For thus she tells us in the tenth Article of her Confession viz. That the condition of man after the fall of Adam is such that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God Wherefore we have no power to do good works pleasant and acceptable unto God without the Grace of God by Christ preventing us that we may have a good will and working with us when we have that good will In the first clause the Church declares her self against the old Pelagians and some of the great School-men in the Church of Rome and in the last against the Manichees and some of the more rigid Lutherans in the
and yet they that came last were rewarded with the first Mat. 20. The working will of the Pharisee seemed better but yet the Lords Will was rather to justifie the Publican Luk. 18. The elder Son had a better will to tarry by his Father and so did indeed and yet the fat Calf was given to the younger Son that ran away Luk. 15. whereby we have to understand how the matter goeth not by the will of man but by the will of God as it pleaseth him to accept according as it is written non ex voluntate carnis neque ex voluntate viri sed ex Deo nati sunt c. Which are born not of the will of the flesh nor yet of the will of man but of God Furthermore as all then goeth by the will of God only and not by the will of man So again here is to be noted that the will of God never goeth without faith in Christ Jesus his Son And therefore fourthly is this clause added in the definition through faith in Christ his Son which faith in Christ to us-ward maketh altogether For first it certifieth us of Gods Election as this Epistle of Mr. Bradford doth well express For whosoever will be certain of his Election in God let him first begin with faith in Christ which if he find in him to stand firm he may be sure and nothing doubt but that he is one of the number of Gods Elect. Secondly the said faith and nothing else is the only condition and means whereupon Gods mercy grace Election vocation and all Gods promises to salvation do stay accordingly the word of St. Paul si permanseritis in fide and if ye abide in the faith Col. 1.3 This faith is the mediate and next cause of our justification simply without any condition annexed For as the mercy of God his grace Election vocation and other precedent causes do save and justifie us upon condition if we believe in Christ so this faith only in Christ without condition is the next and immediate cause which by Gods promise worketh out justification according as it is written crede in dominum Jesum salvus eris tu domus tus Believe in the Lord Jesus and thou shalt be saved thou and thy whole house And thus much touching the Definition of Election with the causes thereof declared which you see now to be no merits or works of man whether they go before or come after faith For like as all they that be born of Adam do taste of his Malediction though they tasted not of the Apple so all they that be born of Christ which is by faith take part of the obedience of Christ although they never did that obedience themselves which was in him Rom. 5. Now to the second consideration Let us see likewise how and in what order this Election of God proceedeth in choosing and electing them which he ordaineth to salvation which order is this In them that be chosen to life first Gods mercy and free grace bringeth forth Election Election worketh Vocation or Gods holy calling which Vocation though hearing bringeth knowledge and faith in Christ Faith through promise obtaineth justification justification through hope waiteth for glorification Election is before time Vocation and Faith cometh in time Justification and Glorification is without end Election depending upon Gods free grace and will excludeth all mans will blind fortune chance and all peradventures Vocation standing upon Gods Election excludeth all mans wisdom cunning learning intention power and presumption Faith in Christ proceeding by the gift of the Holy Ghost and freely justifying man by Gods promises excludeth all other merits of men all condition of deserving and all works of the Law both Gods Law and mans Law with all other outward means whatsoever Justification coming freely by Faith standeth sure by Promise without doubt fear or wavering in this life Glorification appertaining only to the life to come by hope is looked for Grace and Mercy preventeth Election ordaineth Vocation prepareth and receiveth the Word whereby cometh Faith Faith justifieth Justification bringeth glory Election is the immediate and next cause of Vocation Vocation which is the working of Gods Spirit by the Word is the immediate and next cause of Faith Faith is the immediate and next cause of Justification And this order and connexion of causes is diligently to be observed because of the Papists which have miserably confounded and inverted this doctrine thus teaching that Almighty God so far as he foreseeth mans merits before to come so doth he dispence his Election Dominus prout cujusque merita fore praevidet ita dispensat electionis gratiam futuris tamen concedere That is that the Lord recompenseth the grace of Election not to any merits proceeding but yet granteth the same to the merits that follow after and not rather have our holiness by Gods Election going before But we following the Scripture say otherwise that the cause only of God Election is his own free mercy and the cause only of our justification is our faith in Christ and nothing else As for example first concerning Election if the question be asked why was Abraham chosen and not Nathor why was Jacob chosen and not Esau why was Moses Elected and Pharaoh hardened why David accepted and Saul refused why few be chosen and the most forsaken It cannot be answered otherwise but thus because so was the good will of God In like manner touching Vocation and also Faith if the question be asked why this Vocation and gift of Faith was given to Cornelius the Gentile and not to Tertullus the Jew why to the Poor the Babes and the little ones of the world of whom Christ speaketh I thank the Father which hast hid these from the wise c. Matth. 11. why to the unwise the simple abjects and out-casts of the world of whom speaketh Saint Paul 1 Cor. 1. You see your calling my Brethren why not many of you c. Why to the sinners and not to the just why the Beggars by the high-ways were called and the bidden guests excluded We can ascribe no other cause but to Gods purpose and Election and say with Christ our Saviour quia Pater sic complacitum est ante te Yea Father for that it seemed good in thy sight Luk. 10. And so it is for Justification likewise if the question be asked why the Publican was justified and not the Pharisee Luk. 18. Why Mary the sinner and not Simon the inviter Luk. 11. Why Harlots and Publicans go before the Scribes and Pharisees in the Kingdom Matth. 21. why the Son of the Free-woman was received and the Bond-womans Son being his elder rejected Gen 21. why Israel which so long sought for righteousness found it not and the Gentiles which sought it not found it Rom. 9. We have no other cause hereof to render but to say with Saint Paul because they sought for it by works of the Law and not by Faith which
Num. 2 3 4 5 6 Part 2. Cap. 1. Num. 10 c. Cap. 4 Numb 7. Cap. 5. Num. 5 6. Cap. 6. Num. 5 7. besides many other passages here and there interserted to the same effect that I shall save my self the trouble of adding any thing further to those Observations And to them therefore I refer the Reader for his satisfaction At this time I shall say no more but that the Church had never stood so constantly to Episcopal Government were it not for the great and signal benefits which redound unto it by the same Of which there is none greater or of more necessary use to Christianity than the preserving of a perpetual succession of Preists and Deacons ordained in a Canonical way to be Ministers of holy things to the rest of the people that is to say to Preach the Word Administer the Sacraments and finally to perform all other Divine and Religious Offices which are required of them by the Church in their several places Thus have I laid before thee good Christian Reader the Method and Design of this following Work together with the Argument and Occasion of each several Piece contained in it Which as I have done with all Faith and Candor in the sincerity of my Heart and for the Testimony of a good Conscience laying it with all humble reverence at the feet of those who are in Authority so with respective duty and affection I submit the same unto the judgment of which Persuation or Condition soever thou art for whose instruction in the several Points herein declared it was chiesly studied And I shall heartily beseech all those who shall please to read it that if they meet with any thing therein which either is less fitly spoken or not clearly evidenced they would give me notice of it in such a charitable and Christian way as I may be the better for it and they not the worse Which favour if they please to do me they shall be welcome to me as an Angel of God sent to conduct me from the Lands of error into the open ways of truth And doing these Christian Offices unto one another we shall by Gods good leave and blessing not only hold the bond of external peace but also in due time be made partakers of the spirit of Vnity Which Blessing that the Lord would graciously bestow on his afflicted and distracted Church is no small part of our Devotions in the publick Liturgy where we are taught to pray unto Almighty God that he would please continually to inspire his universal Church with the spirit of Truth Vnity and Concord and grant that all they which do confess his holy Name may agree also in the truth of his holy Word and live in Vnity and godly Love Unto which Prayer he hath but little of a Christian which doth not heartily say Amen Lacies Court in Abingdon April 23. 1657. The Way of the REFORMATION OF THE Church of England DECLARED and JUSTIFIED c. THE INTRODUCTION Shewing the Occasion Method and Design of the whole discourse My dear Hierophilus YOUR company is always very pleasing to me but you are never better welcome han when you bring your doubts and scruples along with you for by that means you put me to the studying of some point or other whereby I benefit my self if not profit you And I remember at the time of your last being with me you seemed much scandalized for the Church of England telling me you were well assured that her Doctrine was most true and orthodox her Government conform to the Word of God and the best ages of the Church and that her publick Liturgie was an Extract of the Primitive Forms nothing in all the whole composure but what did tend to edification and Increase of piety But for all this you were unsatisfied as you said in the ways and means by which this Church proceeded in her Reformation alleding that you had heard it many times objected by some Partisans of the Church of Rome that our Religion was meer Parliamentarian not regulated by Synodical Meetings or the Authority of Councels as in elder times or as D. Harding said long since in his Answer unto B. Jewel That we had a Parliament Religion a Parliament Faith and a Parliament Gospel To which Scultinguis and some others after added that we had none but Parliament Bishops and a Parliament Clergy that you were apt enough to think that the Papists made not all this noise without some ground for it in regard you have observed some Parliaments in these latter days so mainly bent to catch at all occasions whereby no manifest their powers in Ecclesiastical matters especially in constituting the new Assembly of Divines and others And finally that you were heartily ashamed that being so often choaked with these Objections you neither knew how to traverse the â—ndictment nor plead Not guilty to the Bill Some other doubts you said you had relating to the King the Pope and the Protestant Churches either too little or too much look'd after in our Reformation but you were loth to trouble me with too much at once And thereupon you did intreat me to bethink my self of some fit Plaister for the sore which did oft afflict you religiously affirming that your desires proceeded not from curiosity or an itch of knowledge or out of any disaffection to the Power of Parliaments but meerly from an honest zeal to the Church of England whose credit and prosperity you did far prefer before your life or whatsoever in this world could be dear unto you Adding withal that if I would take this pains for your satisfaction and help you out of these perplexities which you were involved in I should not only do good service to the Church it self but to many a wavering member of it whom these objections had much staggered in their Resolutions In fine that you desired also to be informed how far the Parliaments had been interessed in these alterations of Religion which hapned in the Reigns of K. Hen. VIII K. Edw. VI. and Q. Elizabeth What ground there was for all this clamour of the Papists And whether the Houses or either of them have exercised of old any such Authority in matters of Ecclesiastical or Spiritual nature as some of late have ascribed unto them Which though it be a dangerous and invidious Subject as the times now are yet for your sake and for the truth's and for the honour of Parliaments which seem to suffer much in the Popish calumny I shall undertake it premising first that I intend not to say any thing to the point of Right whether or not the Parliament may lawfully meddle in such matters as concern Religion but shall apply my self wholly unto matters of Fact as they relate unto the Reformation here by law established And for my method in this business I shall first lay down by way of preamble the form of calling of the Convocation of the Clergy here in England that
use of a Liturgy surther than to be an help in the want or to the weakness of a Minister and thereupon it is inferred with contempt enough that if any Minister appear insufficient to discharge the duty of conceived Prayer it may be imposed on him as a punishment to use set forms and no other If these two Propositions did proceed from the same one spirit as no doubt they did the extream falshood of the last doth prove sufficiently that neither of them did proceed from the Spirit of Truth King Edward VI. the Lord Protector then being and the learned Prelates of that time were our first Reformers the two first approving and confirming the last labouring and acting in that weighty business but all contributing to the passing of an Act of Parliament for uniformity of Service and Administration of the Sacraments 2 and 3. Ed. 6. cap. 1. and in that Act it is said expresly That all Ministers in any Cathedral or Parish Church or other place within this Realm of England Wales and other the Kings Dominions shall from and after the Feast of Pentecost next coming be bounden to say and use all Mattens Evensong Celebration of the Lords Supper commonly called the Mass and Administration of each of the Sacraments and their common and open Prayer in such order and form as is mentioned in the same Book and none other or otherwise Which clause continued still in being notwithstanding the alteration of the Liturgie till K. Edward's death and was revived again in the Act of Parliament 1 Eliz. cap. 2. By which the second Liturgie was confirmed and ratified Assuredly they that are bound to officiate by a Form prescribed to use no other Form but that and to use that Form no otherwise than the Law requireth and requireth under several penalties contained in it cannot be said to be at liberty to use or not to use it as they list themselves nor can pretend in any reason nor with common sense That the first Reformers of Religion did never intend the use of a Liturgy further than to be an help in the want or to the weakness of a Minister What the Reformers did in other Countreys was no Rule to ours who in the modelling of that great work had not only an eye and respect as the forementioned Statute telleth us to the most sincere and pure Christian Religion taught by the Scripture as probably the others had but also to the usages in the Primitive Church which certainly the others had not So that the second Position which the proud Inference thence deducted being blown aside the whole weight of the cause must wholly rest upon the first which whether it be of strength enough to support the same is the main disquisition and enquiry which we have in hand For when this Proposition was first vented and the point had been somewhat ventilated betwixt the humble Remonstrant on the one part and the Smectymnians on the other I was required by those who had Authority to command me to try what I could do in drawing down the Pedegree and the descent of Liturgies from the first use and institution of them amongst the Jews till they were setled and established also amongst the Christians For since the Smectymnians had appealed to the ancient practice of the Jews and Christians affirming positively that no such Liturgies that is to say no stinted and prescribed Forms of Administration were anciently used by either of them it is most fit and just they should be tryed by the Records and practice of those elder times to which they have Appealed for their justification So that the point between us being matter of Fact I shall pursue it in the way of an Historical Narration in which the Affirmative being made good by sufficient evidence it will be very difficult if not impossible to prove the Negative And for the better making good of the Affirmative I have taken in the Jewish Rabbins and other Antiquaries of that people of most faith and credit the holy Fathers and other Ecclesiastical Authors since the times of Christ to testifie unto the truth of what here is said either by way of explication of such Texts of Scripture which do relate unto this cause or in the way of declaration as laying down the practice of the Jews or Christians in their several times And that it may be seen that Liturgies or Set Forms of worship were of general usage I have made diligent search into the best and most unquestioned monuments of the ancient Gentiles and traced out many of their Forms of prayer and sacrifice used by them in the most religious acts of those performances and placed that search betwixt the practice of the Jews and that of the Christians And I have placed it in that order to the end that it may appear that the Christians had not only some ground of Scripture Tradition Apostolical and the best judgments of their own times to direct this business but that they were also guided in it by the light of Nature the Word of God amongst the Jews and the constant practice of that people in the times precedent Nor have I only took this pains in tracing out the constant practice of all people in respect of Liturgies but also with relation unto the necessary adjuncts and concomitants of them Set Forms of Worship require set times and places to perform them in which gives occasion to insert some notes or observations touching the Festivals or days of Religious offices taken up by the Authority of the Church in several Ages according as the commemoration of some signal benefits or Gods special mercies toward them might invite them to it The like I have done also in the erecting and dedicating of those sacred places which have been destinated in all times to Religious offices from the first Consecrating of the Tabernacle by Gods own appointment till the last dedication of the Temple in the time of Herod and from the first deputing of some places by the Lords Apostles for the divine performances and administrations of the Christian Faith till calmer times permitted the erecting of those stately Fabricks which the Gentiles looked upon with envy and admiration Some other things are intermingled touching the Habit of the Priests or Ministers under either Testament in the time or act of their officiating as also of the Gestures used both by Priests and People according to the several offices and acts of worship And this I have drawn down unto the time of S. Austin's death when neither Superstition in point of worship nor Heterodoxie in point of Doctrine had gotten any predominancy in the Church of Christ which was then come unto her height both for peace and purity By which the Reader may perceive how warrantably this Church proceeded in her Reformation as to this particular how strict an eye was had therein as well to the most sincere and pure Christian Religion taught by the Scripture as to the usages
point unto an end with some small alteration of my Authors words To him who doth consider the grievous and scandalous inconveniencies whereunto they make themselves daily subject when any blind and secret corner is made a fit place for Common-Prayer the manifold Confusions which they fall into which cry down all the difference of days and times the irksome Deformities whereby through endless and senseless Effusions of indigested Prayers they oftentimes disgrace in most unsufferable manner the worthiest part of Christian duty towards God who being subject herein to no certain order do pray both what they list and how they list to him I say which duly weigheth all these things the reason cannot be obscure why God so much respects in publick Prayer not only the solemnity of places where and the conveniency of the times when but also the precise appointment even with what words or sentences his Name should be called on amongst his people I have said little all this while of the Priest or Minister with whom Gods people are to joyn themselves in this publick action as with him that standeth and speaketh for them in the presence of God because I could not tell what place or Ministry to assign him in the discharge of this imployment unless we first premise a set form of Prayer as a point necessary to be granted For in effusion of extemporal Prayers I cannot see what greater priviledge belongs to him than any other of the People or why each member of the Congregation may not as well express his own conceptions in the House of God as he who calls himself the Minister For being that the ability if I may so call it of pouring out extemporary prayers doth come by gifts and not by study in which regard themselves entitle it most commonly the gift of Prayer Why may not other men pretend unto that gift as much as he or on opinion that they have it may not make use thereof in the Congregation Why may not any one so gifted or so opinionated of his gift say unto his Minister as Zedekiah did unto Micaiah in case he do not also strike him upon the cheek Mene ergo dimisit Spiritus Domini locutus est tibi 1 King 22 24. Which way went the Spirit of the Lord from me to speak unto thee Assuredly the gift of prayer is as much restrained in the People by hearkening only to those expressions which are delivered by their Minister as that of the Minister can be be he who he will by tying up his spirit to those forms which are prescribed by the Church This if it be a quenching of the Spirit as some please to make it is such a quenching of the Spirit as hath good ground from God himself who did not only prescribe unto his Priests those very words Numb 6.23 wherewith they were to bless the People as we shall see hereafter in due place and time Mat. 6.9 but did instruct both Priests and People both the Apostles and Disciples how they were to pray in what set form they might present their souls and desires unto him So little priviledge hath the Priest or Minister more than other People to speak his own thoughts in the Congregation by way of voluntary and extemporal prayers on the grounds they go on that on the same the meanest of the multitude may pretend the like and that as well in other parts of publick worship as in that of prayer which what a Chaos of devotion it would introduce I leave to every sober minded man to judge by that which followeth For if we look into the publick Service of Almighty God according as it standeth in all well-regulated Churches it doth consist of these three parts Prayer Praise and Preaching Taking the word Preaching here in the largest sense for publishing or making known the will of God by whatsoever means it be touching mans salvation The Church of England so conceives it when in the general Invitation she informs her Children that the chief reasons why they do assemble and meet together Dearly beloved Brethren c. are to set forth Gods most holy praise to hear his most holy Word and to ask those things which are requisite and necessary as well for the body as the soul The Brethren of the Separation as they call themselves do conceive so too though with some variation of the terms saying there be three kinds of spiritual worship Praying Prophesying and Singing of Psalms H. Smith in a Book entituled The differences of the Churches of the Separation 1606. cap. 18. Id. cap. 11. Id. cap. 10. They add with truth enough in the affirmation were there but any sense in the application that there is the same reason of helps in all the parts of spiritual worship as is to be admitted in any one during the time of performing the worship What then Observe I pray you the illation and the necessity thereof on the former grounds Therefore for so they do infer as in Prayer the Book is laid aside and that by the confession of the ancient Brethren of the separation so must it also be in Prophesying and in Singing of Psalms as we are perswaded What are they but perswaded of it and no more than so Yes sure they are more positive and affirm for certain Id. ibid. that as in Prayer the Spirit only is our help and there is no outward help given of God for that kind of worship so also in Prophesying and Singing And in another place more plainly therefore whether we Pray Prophesie or Sing it must be the Word or Scripture not out of the book but out of the heart Id. cap. 18. Add here these Quaeres raised on the former Thesis Id. in fine libri 1. Whether in a Psalm a man must be tyed to Metre Rhythm and Tune and whether voluntary be not as necessary in tune and words as in matter 2. Whether Metre Rhythm and Tune be not quenching the spirit 3. Whether a Psalm be only thanksgiving without Metre Rhythm and Tune yea or no. Put this together and then tell me truly whosoever thou art if when a great and populous Congregation should be met together every one of them in that part of worship which consists in Singing should first conceive his own matter deliver it in Prose or Metre as he list himself and in the same instant chant it out in what Tune soever that which comes first into his head Tell me I say if ever there were heard so black a Sanctus such a confused and horrid noise of tongues and voices if any howling or gnashing of the teeth whatever can be like unto it And yet it follows so directly on the former Principles that if we banish all set forms of Common-prayer which is but one part only of Gods publick worship we cannot but in justice and in reason both banish all studied and premeditated Sermons from the House of God and utterly
deceat The meaning in both passages is no more than this that Christ obliged not his Disciples to the very words but only shewed them how they were to pray and what to pray for if they would order them aright and did desire to have them acceptable in the sight of God To this doth Musculus agree besides many others whom here indeed I had not named but that he doth translate the Text in a different manner from all the rest which I have met with For whereas Beza Calvin Erasmus Castalio Paraeus and indeed who not do read it sic orate as the Vulgar doth Musculus to decline the easier all set Forms of prayer Musculus in Mat. c. 6. doth translate it thus ad hunc ergo modum orate pray according to this manner and thereupon infers non dicit hanc ergo orationem vel haec verba proferte c. Christ doth not say saith he repeat this Prayer or use these words which you hear me speak but let your Prayers be made by this rule and pattern which is laid before you In which if they intend no more than this that Christ our Saviour did not so confine his followers to those very words but that they might express their minds and represent their Prayers unto the Lord in such other Forms as might be serviceable to that end and purpose for which Prayers are made they shall take me with them I know not any sober-minded man who will gain-say them in this matter if they mean no otherwise S. Augustin did so state it many years agone Liberum quidem est saith he aliis atque aliis verbis eadem tamen quae haec oratio continet in orando dicere sed non est liberum alia diversa contraria dicere Augustin in epist 121. ad Probam But if they mean that this celestial Form was made for imitation only not at all for use I mean not to be used precisely in our saviours words I must needs crave their pardon if I leave them there For when it is affirmed by Musculus non dicit hanc ergo orationem vel haec verba proferte when it is said by Calvin non jubet Christus suos conceptis verbis orare when it is thought to be so hard a task to prove from Scripture Vindicat. p. 23. that the Disciples were tyed to the use of this Form and that the often reiterating thereof in our publick Liturgy is judged a matter so impertinent as to be reckoned for a stumbling block before the feet of many Smectymn p. 12. I cannot sec but that their meaning is to exclude the use of this divine and Heavenly Prayer from Gods publick Worship if not from the devotions also of Gods Saints in private This if it be their mind and meaning as by the practice of some men it may seem to be I must there leave them to themselves Our Saviours dicite delivered plainly and expresly in his holy Gospel is no idle word who being required by his Disciples to teach them what and how to pray tells them in plain terms Dicite say Our Father which art in Heaven with the rest that followeth And this as is affirmed by good interpreters and very faintly if at all gain-said by Calvin in his hac ale re cum nemine pugnare volo was at a different time and on a different occasion from that which by S. Matthew was before related Though sic or ad hunc modum as it is in Musculus may serve exceeding well for imitation yet Dicite of it self without either of them will not be denied to serve as strongly for the use And sure the Fathers so conceived it Of whom thus Cyprian Qui enim fecit vivere docuit orare ut dum prece oratione quam filius docuit apud patrem loquimur facilius exaudiamur He Cyprian de Oratione Dominica saith the holy Martyr who made us to live hath also taught us to pray that while we speak unto the Father in that prayer and orizon which the Son hath taught us we may be heard with more facility And not long after Agnoscat pater filii verba cum precem facimus Let the Almighty Father hear the words of hsi blessed Son when we make our prayers The like to which we have in Chrysostom if not hence derived Opus imperfect in Mat. Homil. 14. Cognoscit Pater filii sui sensus verba that the Heavenly Father knows right well the words and meanin gof his Son And what else doth Tertullian mean when he informs us that this most excellent prayer being then animated by the spirit when it proceeded from the divine mouth of our Lord and Saviour Suo privilegio ascendit in coelum commendans Patri quae filius docuit doth by a special priviledge ascend to Heaven Tertul. de Oratione commending to the Father those devotions which were taught and dictated by the Son Add here the care that hath been taken in the times of old that Children should be taught this Prayer in their tender years for which consult S. Austin Serm. 1. Mat. 2. in Dominica 10. de Christiano nomine Concil Rhemens cap. 2. and then I doubt not but it will appear to indifferent men that this most excellent Form of Prayer was prescribed for use and not laid down only for our imitation and no more than so So then we have a Form of Prayer prescribed by Christ to his Disciples to be used by them on occasions at the least in private When it became a part of the publick Liturgy and by whose Authority we shall shortly see In the mean time the next thing here to be considered is the institution of the Sacraments in both of which our Lord prescribed not the matter only but the Form and words wherewith the one is to be ministred and the other celebrated But you must understand me of that Form those words which are essential to the Sacraments and not of those which have been added by the Chuch for the procuring of a greater reverence to those Acts of Worship and the exciting of devotion in all those that attend the Service The Form of Baptism so determined in those words of Christ go ye and teach all Nations Baptizing them in the Name of the Father and of the Son and of the Holy Ghost Mat. 28.19 That when the Arrians were suspected not to use the same but rather to Baptize in nomine patris per filium in Sp. sancto as 't is said they did it was decreed in the Council of Arles that if upon examination it did so appear Nicephorus hist Eccl. l. 13. c. 35. Concil Arelatons Can. 8. those who had been Baptized in so void a Form should be a new admitted to that holy Sacrament And for the Sacrament of the blessed Eucharist so far forth as the Rites and Form of Celebration used by Christ our Saviour are declared in
〈◊〉 〈◊〉 I believe in one unbegotten and only true God Almighty Father of Christ maker of all things and in our Lord Jesus Christ his only begotten Son c. Next after followeth a set Form of prayer used by the Bishop in Consecrating of the Oyl or Chrism and sanctifying of the Water And finally this prayer to be said by them who were newly brought into the Church by Baptism Id. ibid. c. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Almighty God Father of our Lord Jesus Christ give me a body undefiled a pure heart a watchful mind knowledge without error together with the presence of the holy Spirit that I may both attain and hold fast the truth without doubt or wavering through Christ our Lord with whom be glory unto thee in the Holy Ghost world without end Amen The sum of what is said before in these two last Authors Clemens I mean and Dionysius because the Writings attributed to them are by the Learned thought to be none of theirs we shall find presently confirmed in the words of those who lived shortly after and are of an unquestioned credit amongst all Divines both of the Protestant party and the Church of Rome In the mean time we will sit down and repose our selves concluding here so much of the present search as may be found in any of the Writings of the holy Apostles or such as claim the reputation of being Apostolical men the Scholars and Successors of the blessed spirits though now disclaimed for such by our choicer judgements And yet before I leave this Age I will see if any thing occur in St. Ignatius touching a Form of Common-prayer or Invocation used by the Christians of his time who being said to be that Child on whom our Saviour laid his hands saying Except ye receive the Kingdom of Heaven as a little Child c. But howsoever questionless the Apostles Scholar and Successor to S. Peter in the See of Antioch hath informed us thus in his Epistle to the Magnesians of which no scruple hath been raised amongst Learned men omnes ad orandum in idem loci convenite una sit communis precatio una mens una spes in charitate Ignat. Epist ad Magness c. By which it seemeth that as the Magnesians had a Church or meeting place to which they usually resorted as a House of Prayer of which more hereafter so they had also una Communis precatio one certain Form of Common-prayer in which they all concurred as if spirited by one soul and governed by one hope in charity and faith unblamable in the Lord Christ Jesus Which is as much as we could look for in those times and from a man whose writings are not many nor of any greatness his custom being to express himself as briefly as the nature of Epistles could invite him to That in this Age the day of worship was translated from the last day of the week to the first or to the Lords-day from the Sabbath will not here be doubted nor can it be much questioned amongst sober men but that the Chrisitans of these times did Celebrate the Feast of Easter together with that of Whitsontide as we call them now in honour of the Resurrection of their Lord and Saviour and of the coming down of the Holy Ghost according to the Annual Revolution of those great occasions That which hath most been doubted for this Time and Age is whether the Christians had their places of publique worship and whether those places of worship had the name of Churches both which I think may be concluded in the affirmative by convincing arguments And first it is affirmed for an old Tradition in the Church of Christ and proved so to be by Adricomius out of several Authors that the Coenaculum or upper Chamber in which the Apostles met together after Christs Ascension was by them used for a place of publick worship Luk. 22.12 this being said to be that Room in which our Saviour Instituted the blessed Sacrament of his Body and Blood the same in which the Apostles met for the choice of one in the place of Judas Act. 1.13 Act. 2.1 Act. 6.4 6. Act. 15.6 the same in which the Holy Ghost descended on them at the Feast of Pentecost the same in which they were Assembled to elect the seven And finally the same in which they held the first General Council for pacifying the disputes about Circumcision and other ceremonial parts of the Law of Moses This was called then by the name of Coenaculum Sion or the upper Chamber of Sion supposed by some to have been a part of the House of Simon the Leper but howsoever of some Disciple of rank and quality who willingly had devoted it to the use of the Church it being the custom of such men in those early days when they were not suffered to erect more magnificent Fabricks to dedicate some convenient part of their dwelling houses for the Assembling of Gods people and the acts of worship Thus find we in the Recognitions of Clemens that the House of Theophilus in the City of Antioch to whom S. Luke dedicated both his Gospel and Book of Acts was by him converted to a Church for the use of Christians and in the Acts of Pudens whom we find mentioned by S. Paul in the second to Timothy that he gave his House unto the Church for the same use also and such an House or such an upper Chamber rather so given and dedicated is that thought to be in which S. Paul preached at Troas and from a window whereof Eutychus fell down and was took up dead Act. 20.8 But to return again to the Coenaculum Sion before-mentioned certain it is that in relation to those duties of Religion which were there performed it was inclosed afterwards with a beautiful Church commonly called the Church of Sion and by S. Cyril a godly Bishop of Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Hier. catech 16. the upper Church of the Apostles in which the Holy Ghost is there said by him to have fallen upon them begirt in following times with the Cels or Lodgings of religious persons in the form of a Monastery of which Bede thus In superiori montis Sion planicie Beda Tom 3. de locis sanctis monachorum cellulae Ecclesiam magnam circundant illic ut perhibent ab Apostolis fundatam eo quod ibi spiritum sanctum accepere in qua etiam locus coenae Domini venerabilis ostenditur That is to say in the uppermost plain of Mount Sion the Cels of Monks begirt a fair and spacious Church there founded as it is affirmed by the holy Apostles because in that place they had received the Holy Ghost and where they shew the place in which the Lord did institute his holy Supper Where by the way this Church is said to have been founded by the Apostles not that they built it from the ground but because being
publick end For if he should it must needs sound exceeding harshly that every Member in the Congregation should be left unto the liberty of his own expression and their Devotions if so ordered could be entituled nothing less than Common-prayers by which name Justin Martyr calls them as before was shewn But that we may the better understand Tertullians meaning we will first take the words at large Tertullian Apologet c. 30. and then conjecture at the sense The words are these Illuc suspicientes Christiani manibus expansis quia innocuis capite nudo quia non erubescimus sine monitore quia de pectore oramus precantes summs omnes semper pro omnibus Imperatoribus vitam illis prolixam imperium securum domum tutam exercitus fortes senatum fidelem populum probum orbem quietum quaecunque hominis vel Caesaris vota sunt We Christians looking towards Heaven pray with our hands stretched out to protest our innocence bare-headed because not ashamed without a Monitor because by heart an happy Reign a secure House valiant Souldiers faithful Counsellors an industrious People and whatsoever else the Prayers of a private man for it is hominis not hominum or those even of the Emperor himself can extend unto And this he sheweth to be the subject of those Prayers which he himself did use to make for the Roman Emperors in the words next following Haec ab alio orare non possum quam à quo me scio consecuturum I pray for all this to no other than to him alone of whom only I am certain to obtain the same And sure Tertullian was a private person nor de we find that he prayed thus with others in the Congregation or if he did yet being the heads are certain which are spoke of here the Form may also be prescribed for ought appears unto the contrary which was used there And for the Monitor 't is true the Gentiles had of old their Monitors not only to direct them in what words but to what God also they should make their Prayers Which thing the Christians needed not who knew they were to make their Prayers unto God alone and being accustomed to pray in the Congregation according to the Form prescribed for the Emperors safety and the prosperity of his affairs could without any Monitor or Prompter pray by heart for those things which concerned the weal and safety of the Emperors and those who were in Office and Authority by and under them What the Prayers were used by the Christians of those times it is hard to say there being so little of them extant in Authors of unquestioned credit but that they used set Forms of prayer is not hard to prove as we shall see in the next Century when we have looked into the works of Origen and spent a little time in S. Cyprians writings If in their Books one of which was cotemporary with Tertullian the other living very near him if not with him also we find prescribed Forms of prayer I hope it will be granted without great difficulty that in Tertullians time they had prescribed Forms although those Forms appear not upon good record But first before we come to that we will lay down the course and order of the ministration according as I find it in the Constitutions ascribed to Clemens The Author of the which whosoever he was lived about these times and may perhaps be credited in a matter of fact although of no Authority with the Learned in a point of Doctrine Now he describeth both the Churches and the service thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constitut Clement l. 2. c. 57. c. When thou he speaks unto the Bishop doest call the Congregation to Assemble as being the Master of the Ship command thy Deacons as the Mariners that places be provided for the Brethren who are as passengers therein First let the Church be built in form of an Oblongum looking towards the East and let the Bishops Throne or Chair be placed in the midst thereof the Presbyters sitting on each side of him and the Deacons ready and prepared to attend the Ministry to whom it appertaineth to place the lay-people in their ranks and seats and set the Women by themselves Then let the Reader from the Desk or Pulpit placed in the middle of the people read the Books of Moss as also those of Josuah Judges Kings and Chronicles and that of Ezra touching the return from Babylon as also those of Job and Solomon and the sixteen Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Two Chapters being read let one begin the Psalms of David and let the people answer the Acrosticks i. e. the closes or the burden of the song as we use to say Then let the Acts be read and the Epistles of S. Paul which he inscribed to several Churches by the suggestion of the Holy Ghost Afterwards let the Presbyter or Dacon read the Gospels which Matthew Mark Luke and John have left behind them And whilst they read the Gospel let the people stand and hearken to the same with silence For it is written Take heed and hearken O Israel and in another place Stand thou there and hearken Then let the Presbyters speak a word of Exhortation to the people not all at once but one by one and the Bishop last This done all of them rising up and turning towards the East the Catechumeni and those which are under Penance being first departed let them direct their Prayers to God after which some of the Deacons are to attend upon the Sacrifice of the holy Eucharist others to have an eye on the Congregation and to see that silence be well kept Then let the Deacon which assists the Bishops thus bespeak the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man here have malice against his Brother let no man harbour any dissimulation Which said the men salute the men the women those of their own Sex with an holy kiss After the Deacon saith the Prayer for the whole Church the universal World and the parts thereof as also for fertility for the Priests the Magistrates for the Bishop and King and the peace of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This done Id. l. 8. c. 22. the Deacons are to bring the offerings to the Bishop laying the same upon the Altar the Priests assisting on each side as the Disciples do their Master Then the Bishop praying to himself together with the Priests or Presbyters and being arrayed in a white Vesture standing at the Altar and maing the sign of the Cross upon his forehead shall say The Grace of God Almighty and the love of our Lord Jesus Christ and the fellowship of the Holy Ghost be with you all and all the people shall return this Answer And with thy spirit Then shall the Bishop say Lift up your hearts and they reply We lift them up unto the Lord. The Bishop thus Let us give thanks unto the Lord the people
having made confession of thehir faith according as we saw before from the Constitutions they were thrice dipped into the water in memory of our Saviours lying in the grace three days the formal words of Baptism being therewithal pronounced though not here expressed Which done the party is again anointed on the forehead nostrils Id. Catech. 3. ears and breasts upon the reasons there declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cloathed in white garments Id. Catech. 4. which concludes the action But here it is to be observed that this last anointing was in the way of confirmation it being the custom of those times in the baptizing of all such as were Adulti or of riper years to minister both Baptism and Confirmation at the same time as our incomparable Hooke rightly noteth And note withal that in the anointing of the forehead in his later Unction Hooker Eccles Politic. l. 5. § 66. Cyril Catech. mystagog 4. Tertull. de resurrect carnis the party baptized was signed with the sign of the Cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Father there Which is no more than that so celebrated passage of Tertullian Caro signatur ut anims muniatur declares to be the antient and unquestionable practice of the Church of CHRIST Next for the celebration of the Eucharist he describes it thus Things being in readiness the Deacon bringeth water for the hands to the chief Minister Cyril Catechis mystagog 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the Priests that stand about the Altar and then saith aloud Complectimini osculemini vos invicem embrace and kiss ye one another which is done accordingly and this in token of that Vnion both of hearts and souls which is and ought to be between them Then saith the Priests Sursum corda or Lift up your hearts the people answer We lift them up unto the Lord The Priest again Let us give thanks unto the Lord the people say Dignum justum est or It is meet and right so to do And by this place I note this only by the way we make up the breach in S. James his Liturgy being the antient Liturgy of the Church of Hierusalem as before was said which breach we shewed and touched at obiter in the former Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Then saith he we make mention of Heaven Earth and Sea and all the Creatures reasonable and unreasonable and also of the Angels and Archangels and the Powers of Heaven praising God and saying Sanctus sanctus sanctus Dominus Deus Sabbati By which celestial Hymns we do not only sanctifie our selves but beseech our good and gracious God that he would send his holy Spirit on the gifts presented that is to say the Bread and Wine that so the Bread may be made the Body of Christ and the Wine his Blood Then do we call upon the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the general peace of all the Churches the tranquillity of all the World for Princes and their Armies for our Friends and Brethren for all that be in need sickness or any other adversity and in a word for every one that wanteth help from the hands of God The rest that followeth as a part of this general Prayer upon the alteration of the Form and Person viz. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We call upon the Lord in the third person unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second person is most judiciously concluded by Dr. Rivet Rivet Critici sacri l. 3. c. 10. to be the fraud and forgery of some Impostor whose judgment in the same I heartily both applaud and follow But to proceed with that which is received for true and genuine and of unquestionble credit This general Prayer being thus concluded followe tht at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Cateches mystagog 5. which Christ our Saviour gave unto his Disciples the Lords Prayer he means and meaning so shews plainly that the Church conceived how the Lords Prayer was given to be said and used not to be imitated only Then saith the Priest thus Sancta Sanctis unto the holy all things are holy or holy things are for holy persons the people answering Unus sanctus unus Dominus JESUS CHRISTUS That is to say there is but one Holy one Lord JESVS CHRIST Then sangt the Priest the divine Hymns exhorting you to the communion of the holy Mysteries and saying Gustate videte quam fuavis est Dominus O taste and see how good the Lord is This said they came to the Communion not with their hands spread out nor disjoyned singers but with the left hand placed under the right receiving the Lord's body in the palms of their hands lest any of the consecrated Bread should fall to the ground and therewith viz. to the Priests prayer when he gave the same each one said AMEN After they had received the Communion of the Body of CHRIST they received the Cup also of his Blood where still we have the whole Communion sub utraque specie what ever new Doctrines have been coyned at Rome not stretching out the hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but falling down as when Men are in the Act of Worship or Adoration they said AMEN as formerly at the receiving of the Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Last of all tarrying for the parting or concluding Prayers they gave thanks to God who had vouchsafed to make them worthy of his holy Mysteries This was the course and these the footsteps of the Forms observed of old times in the Mother Church the holy City of Hierusalem And if we may conjecture ex pede Herculem what the dimensions were of the body of Hercules by the proportion of his foot we may be well conjecture by these evident footsteps what the whole bodies were of the antient Liturgies From Cyril on unto St. Basil another famous Bishop of the Eastern Churches Who having made some Rules for the better order of those who did intend to lead a Monastick life and being accused that in the singing of the Psalms and regulating the manner of that Melody he had somewhat innovated contrary to the received custom of the Church was forced to make his own Apology and send it to the Clergy of Neo-Caesarea * Basil Ep. 63. Thus then saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Rites saith he which we observe amongst us are such as are agreeable and consonant to all the Churches of God Our people rising in the night do before day repair unto the Chappel or house of Prayer and having made confession of their sins to God in sorrow tears and great compunction of the Soul they rise at last from Prayer and take themselves unto the Psalms Being divided into two parts they sing as it were in turns one second another or Quire-wise as is used in our Cathedrals so taking time to meditate on the words of God and therewithal making our hearts and minds more attent thereto Then
one to whom that charge or Office appertained began some other Psalm or Hymn and all sung together after him by which variety of singing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Prayers being interserted or mingled with it they past over the night and on the dawning of the day all of them joyned together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if they had but one heart and one mouth amongst them and sung unto God a Psalm of Confession most likely one of the seven penitential Psalms and after every one made in his own words a profession of his penitence and so all returned Where note that howsoever this Form of Service was fitted only for a company of private Men who had embraced the Monastick life and to be used only by them in their private Oratories yet the most part thereof was borrowed from the publick Forms at that time extant in the Church Of the which Rites or Forms retained amongst them were the beginning of their service with a confession of their sins then p rayers to God and then the singing of the Psalms That which was singular herein and needed the Apology was that they met together before day and spent more time upon the Psalmody than in reading or preaching of the Word or in Common-prayer or any of the other parts of publick Worship Basil could tell as well as any wherein the Form of Service used amongst his Monks agreed with that which was received and used in publick Churches and wherein it differed as having took the pains to compose a Liturgie or rather to compleat and polish and fit unto the publick use such as had formerly been extant And though that Copy of it which occurs in the Bibliotheca and in the writings of Cassander have some things in it which are found to be of a latter date yet we shall clear that doubt anon when we come to Chrysostom against whose Liturgy I find the like Objections Mean time take this of Basil for a pregnant Argument that in his time and long before it the Service of the Chruch was not only ordered by Rules and Rubricks but put into set Forms of Worship which we have noted in his Books De spiritu sancto and is this that followeth For speaking there touching those publick Usages which came into the Church from the tradition of the Apostles Easil de sancto spiritu c. 27. he instanceth in these particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The signing with the sign of the Cross all those who place their hopes in Christ what writing teacheth that in our prayers we should turn towards the East where is it taught us in the Scripture And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those words of invocation wherewithal in the holy Eucharist we consecrate the Bread and Cup of Benediction which of those blessed Saints have left in writing For not content with those things which the Apostles or the Gospel have committed to us many things have been added since both in the way of preface and of conclusion which are derived from unwritten Tradition And not long after thus of Baptism having first spoke of consecrating the Water of the Chrism or Oyl and the three Dippings then in use Those other things saith he which are done in Baptism viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Abrenuntiation which is made to Satan and to all his Angels out of what Scripture is it brought Next for S. Cyrsostom the evidence we have from him is beyond exception 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost in 2. ad Corinth hom 18. It is no now saith he as in the old Testament wherein the Priests eat this and the people that it being unlawful for the people to eat those things which were permitted to the Priest It is now otherwise with us For unto all is the same Body and the same Cup presented And in our very prayers it is easily seen how much we attribute unto the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For both those who are possessed with the devil the Energumeni and those who yet are under penance both by the People and Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common Prayers are made and we say all one and the self same Prayer even that which is so full of mercy Where by the way though in the Greek it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they say all one Prayer yet in the Latin it runs thus omnes unam eandemque precem concipiunt which would make well for unpremeditated and extemporary Prayers if it were possible that all the Congregation both Priest and people should fall upon the same conception But to go on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Again saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we repell all such from the holy Rayls which cannot be partakers of the holy Table there is another Prayer to be said and we all lie alike upon the ground and all rise together Then when the Peace or sign of peace is mutually to be given and taken we do all equally salute or kiss each other Thus also in the celebration of the sacred Mysteries as the Priest prayeth for the people so do they for him these usual words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And with thy Spirit importing nothing else but this And finally Et cum spirtu tuo Gratlas agamus Deo that Prayer wherein we give thanks to the Lord our God is common unto both alike the Priest not only giving thanks to God but the whole Assembly For when he hath demanded their suffrage first and they acknowledg thereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dignum est justum that it is meet and right so to do then he begins the holy Eucharist Nor is it strange nor should it seem so unto any that the people should thus hold conference with the Priest o Minister considering that they sing those holy Hymns together with the Cherubins and the powers of Heaven So he And all this out of question Ideo cum Angelis Archangelis must needs be understood of prescribed Forms such as the people said by heart or could read in Books that either lay before them or were brought with them such as they were so throughly versed in as to make answer to the Minister upon all occasions For what else were those common Prayers those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he speaks of what else that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that one self-same Prayer that Prayer so full of mercy in which all did joyn were they not so determinate the prescribed that all could say them with the Minister And were not those returns and Answers so prescribed and set that all the people knew their Q. and were not ignorant of their turn when they were to speak Several other passages of the antient Liturgies might here and there be gathered from this Fathers writings if one would take the pains to seek them But I shall save that pains at present and indeed well may For what
scattered and dispersed abroad the Gospel was by them disseminated in all the parts and Countreys where they came and Saul himself being taken off even in the middle of his fury became the greatest instrument of Gods power and glory in the converting of the Gentiles For presently upon his own Conversion we find him Preaching in the Synagogues of Damascus Act. 9.20.22 Gal. 1.17 18. Act. 9 30. Act. 11.26 thence taking a long journey into Arabia from thence returning to Hierusalem afterwards travelling towards Tarsus his own native soyl and thence brought back to Antioâ—h by the means of Barnabas And all this while I look upon him as an Evangelist only a constant and a zealous Preacher of the Gospel of Christ in every Region where he travelledâ— His calling unto the Apostleship was not until the Holy Ghost had said unto the Prophets Lucius Act. 13.1 2. Simeon and Manahen ministring then in Antiochia Separate mihi Barnabam Saulum separate me Barnabas and Saul for the work whereunto I have called them An extraordinary call and therefore done by extraordinary means and Ministers For being the persons here employed in this Ordination neither were Apostles nor yet advanced for ought we find unto the estate and honour of Episcopacy it most be reckoned amongst those Extraordinaries which God pleased to work in and about the calling of this blessed Apostle Of which we may affirm with Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom hom 20. in Act. that of the things which did befall S. Paul in his whole vocation there was nothing ordinary but every part was acted by the hand of God God in his extraordinary works ties not himself to ordinary means and courses but takes such ways and doth imploy such instruments as himself best pleaseth for the more evident demonstration of his power and glory So that however Simeon Manahen and Lucius did lay hands upon him yet being the call and designation was so miraculous he might well say that he was made an Apostle neither of men nor by men but of Jesus Christ and God the Father Chrysostom so expounds the place Not of Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 1. v. 1. Hom. 27. in Act so to make it manifest that he received not his call from them not by men because he was not sent by them but by the Spirit As for the work to which he was thus separated by the Lord ask the said Father what it was and he will tell you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was the office of an Apostle and that he was ordained an Apostle here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might Preach the Gospel with the greater power Ask who it was that did ordain him and he will tell you that howsoever Manahen Lucius and Simeon did lay hands upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he received his Ordination by the Holy Ghost And certainly that he had not the Apostleship before may be made manifest by that which followed after For we do not find in all the story of his Acts that either he ordained Presbyters or gave the Holy Ghost or wrought any miracles which were the signs of his Apostleship before this solemn Ordination 2 Cor. 12.11 or imposition of the hands of the said three Prophets as afterwards we find he did in several places of that book and shall now shew as it relates unto our present business in that which followeth Paul being thus advanced by God the Father and his Son Jesus Christ to the high place of an Apostle immediately applyeth himself unto the same Preaching the Word with power and miracles in the Isle of Cyprus Act. 13.11 c. from thence proceeding to Pamphylia and other Provinces of the lesser Asia every where gaining Souls to Almighty God Having spent three years in those parts of Asia and planted Churches in a great part thereof he had a mind to go again to Antioch Act. 14.26 from whence be had been recommended to the grace of God for the work which he had fulsilled But fearing lest the Doctrine he had Preached amongst them might either be forgotten or produce no profit if there were none left to attend that service Before he went he thought it fitting to found a Ministery amongst them in their several Churches To this end They i.e. He and Barnabas ordained them Presbyters in every Church with prayer and fasting Act. 14.23 and that being done they recommended him unto the Lord in whom they believed This is the first Ordination which we find of Presbyters in holy Scripture though doubtless there were many before this time The Church could neither be instructed nor consist at all without an ordinary Minister left amongst the people for the Administration of the Word and Sacraments However this being as I said the first record thereof in holy Scripture we will consider hereupon first to what Office they were called which are here called Presbyters Secondly by whom they were Ordained And thirdly by what means they were called unto it First for the Office what it was I find some difference amongst Expositors as well new as old Beza conceives the word in a general sense and to include at once Pastors and Deacons and whoever else were set apart for the rule and government of the Churches to them committed Annot. in Act. 14. v. 23. Presbyteros i.e. Pastores Diaconos alios Ecclesiae gubernationi praefectos as his own words are Here we have pastors Deacons Governours included in this one word Presbyters Ask Lyra who those Governours were Lyra in Act. 14. which Beza calls praefecti in a general name and he will tell you they were Bishops Nomine Presbyterorum hic intelliguntur etiam alii Ecclesiae Ministri ut Episcopi Diaconi Under the name of Presbyters saith he are comprehended also other Ecclesiastical Ministers as Bishops and Deacons Gloss Ordinar in Act. 14. The ordinary gloss agrees herewith as to that of Bishops and gives this reason for the same Illo autem tempore ejusdem erant nominis Episcopi Presbyteri that in that time Bishops and Presbyters were called by the same name Oecum in Act. 14. And Oecumenius holds together with them as to that of Deacons nothing that Paul and Barnabas had Epifcopal Authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that they did not only ordain Deacons but also Presbyters So that it seemeth Saint Paul provided here against all occasions fetling the Churches by him planted in so sure a way that there was nothing left at random which either did relate to government or point of Doctrine And yet if any shall contend that those who here are called Presbyters were but simply such according to the notion of that word as it is now used I shall not much insist upon it I only shew what other Authors have affirmed herein and so leave it off The next thing here to be considered is who they were that were the
incumbent on the Pastoral Office doth many times inflict such sentences for the publick safety of the Flock I might be infinite in this search but that I have spoke somewhat to the point already and am moreover saved all further labour in it by our learned Andrews affirming positively and expresly Resp ad Epis Petri Motinaei Apud veteres Pastorum nomen vix adhiberi nisi cum de Episcopis loquuntur the name of Pastor is scarce used among the Ancients but when they have occasion to speak of Bishops And Binius in his Notes upon the Councils excepts against a fragment of the Synod of Rhemes said to be held Anno 630. as not of that antiquity which is there pretended and that he doth upon this reason only Eo quod titulum â—astoris tribuat Parocho because the stile of Pastor is there given to the common Presbyter Tom. 3. part 2. p. 978. contrary to the usage of those elder times And certainly it is no wonder that it should be so that he who is Episcopus Pastor animarum the Bishop and Pastor of our Souls as Saint Peter calls him 1 Petri 2 2â— should confer on them both his Titles since he hath substituted and appointed them to be his Vicars here on Earth The Pope may challenge if he will this Title to himself alone but since antiquity hath given it to all Bishops equally to every one as much as to him of Rome Saint Ambrose hath resolved it generally Ambros in 1. ad cor cap. 11. Episcopus personam habet Christi the Bishop saith he susteineth the person of Christ and therefore every Woman ought to behave her self before the Bishop as before her Judg giving this reason therewithal Quia Vicarius domini est because he is the Vicar of the Lord. The Commentaries on Saint Matthew ascribed to Chrysostom doth affirm the same Opus imperfect in Matth. hom 17. where shewing that such men as persecuted or molested those of the holy Sacerdotal Order were either Gentiles or at least sordid and sensless Christians he gives his reason for the same Quia nec intelligunt nec considerant sacerdotes Christi Vicarios esse because they neither understand nor do consider that the Bishops whom he there meaneth by Sacerdotes are the Vicars of Christ Saint Austin to the same effect Lib. qu. vet N. test qu. 127. as before Saint Ambrose The Bishop is to be more pure and pious than another man for he seemeth to sustein the person of God Est enim Vicarius ejus for he is his Vicar The Fathers in the Council of Compeigne Anno 833. thus Scire omnes convenit Concil Com. it behoveth all men to understand what is the nature of the Government or Ministry of Bishops Quos constat esse Christi Vicarios who as it evidently appears are the Vicars of Christ Nay even Blesensis Petr. Blesens Serm. 47. though he lived and writ when the Papacy was at the height makes this description of a Bishop Ordinatur Christi Vicarius Ecclesiae Praelatus c. He is ordained a Vicar of Christ a Prelate of the Church a Father of men and a Pastor of Souls So far the Ancients have attested to the present business and yet there is one Testimony more which as it is more ancient so it is as pertinent as any hitherto produced viz. The Declaration of the Fathers in the Council of Carthage Anno 258. or rather the attestation of the Fathers to that which was affirmed by Clarus of Muscala one of the Bishops there assembled who being to give his Vote upon the business then in agitation first thus laid his grounds Conc. Carth. sub Cypr. Manifesta est sententia Domini nostri c. The judgment of our Lord and Saviour JESVS Christ is plain and evident bequeathing that authority unto his Apostles which had been given him by his Father to which Apostles we are now the successours eadem potestate Ecclesiam Domini gubernantes governing the Church by that authority which they had before In which we see a clear and manifest derivation of this power this Vicarship from God the Father unto Christ from Christ to his Apostles and by them also to the Bishops and their successours in the Church for ever Not that each Bishop in particular hath some particular Apostle whom he doth succeed I conceive not so but that the Bishops generally do succeed the Apostles and are in general Vicars unto Christ our Saviour as to the general Government of the Church of God Apostolis datos esse Episcopos successores non siagulis Apostolis sed in solidum universis De rep Eccles l. 2. c. 5. n. 3. as the unfortunate Arch-Bish of Spalato hath right well observed conform unto the Tenet of the Fathers in this very point The sum of these three Sections then in brief is this Christ by the mission which he had from his heavenly Father devolves all power on his Apostles for teaching governing and directing his little flock and they being sensible of their own mortality ordain by like authority a line of Bishops to succeed them ad consummationem seculi by whom that care might be perpetuated In whom as there is plenitudo potestatis a fulness of authority for that end and purpose Amb. in Ep 4. the Bishop as is said by Ambrose being made up of all the Orders in the Church nam in Episcopo omnes ordines sunt as his words there are so he both doth and may assume such and so many associates assistants and subservient Ministers in partem oneris for the discharge of this great trusi as were assumed by the Apostles or ordained by them rather for the publick service of the Church Thus have we seen the Gospel of our Lord and Saviour dispersed in very little time over all parts and quarters of the World of so much of it at the least whereof the Acts and Monuments have been recorded to posterity and therewith a transmission also of that form of Government which was begotten by it and grew up with it Nor is there any doubt at all but that into what coasts soever the Lords Apostles preached the one they also in the same did plant the other The late discoveries of those parts and Countreys which were unknown unto our Predecessours make this clear enough there being no place nor Region how remote soever where there was extant any thing of the Christian Faith in which there were not found as apparent footsteps of the Episcopal form of Government A pregnant evidence that as the Lords Apostles were by the Holy Ghost instructed in that Faith which they were to preach so by the same eternal Spirit they were directed to that form of Government which they were to plant They could not else have fallen so unanimously on the self same project nor had God blessed it with so flourishing and fair increase a growth so suddain and miraculous had
and Children and with all his substance and that he went but easily according as the Cattel and the Children were able to endure yet he went forwards still without any resting Otherwise Laban who heard of his departure on the third day and pursued after him amain must needs have overtaken him before the seventh Now for the rest of Jacobs time when he was setled in the Land appointed for him and afterwards removed to Egypt See n. 5. of this Chapter we must refer you unto Justin Martyr and Eusebius whereof one saith expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he kept no Sabbath the other makes him one of those which lived without the Law of Moses whereof the Sabbath was a part Having brought Jacob into Egypt we should proceed to Joseph Moses and the rest of his off-spring there but we will first take Job along as one of the posterity of Abraham that after we may have the more leisure to wait upon the Israelites in that house of bondage I say as one of the posterity of Abraham the fifth from Abraham Demonstr l. 1. c. 6. so Eusebius tells us who saith moreover that he kept no Sabbath What saith he shall we say of Job that just that pious that most blameless man What was the rule whereby be squared his life and governed his devotions Was any part of Moses Law Not so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was any keeping of the Sabbath or observation of any other Jewish order How could that be saith he considering that he was ancienter than Moses and lived before his Law was published For Moses was the seventh from Abraham and Job the eighth So far Eusebius And Justin Martyr also joyns him with Abraham and his Family as men that took not heed of New Moons or Sabbaths whereof see before n. 5. 2. Edit p. 14. I find indeed in Dr. Bound that Theodore Beza on his own Authority hath made Job very punctual in sanctifying septimum saltem quemque diem every seventh day at least as God saith he from the beginning had appointed But I hold Beza not a fit match for Justin and Eusebius nor to be credited in this kind when they say the contrary considering in what times they lived and with whom they dealt And now we come at last unto the Israelites in Egypt from Joseph who first brought them thither to Moses who conducted them in their flight from thence and so unto the body of the whole Nation Dem. l. 1. c. 6. For Joseph first Eusebius first tells us in the general that the same institution and course of life which by the Ordinance of Christ was preached unto the Gentiles had formerly been commended to the ancient Patriarchs particular instances whereof he makes Melchisedech and Noah and Enoch and Abraham till the time of Circumcision And then it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Joseph in the Court of Egypt long time before the Law of Moses lived answerably to those ancient patterns and not according as the Jews Nay he affirms the same of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Law-giver himself the Chieftain of the Tribes of Israel As for the residue of the People we can expect no more of them that they lived in bondage under severe and cruel Masters who called upon them day by day to fulfil their tasks See Exod. 5. v. 5. 14. De vita Mosis lib. 1. and did expostulate with them in an heavy manner in case they wanted of their Tale. The Jews themselves can best resolve us in this point And amongst them Philo doth thus describe their troubles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Taskmasters or Overseers of the works were the most cruel and unmerciful men in all the Country who laid upon them greater tasks than they were able to endure inflicting on them no less punishment than death it self if any of them yea though by reason of infirmity should withdraw himself from his daily labour Some were commanded to employ themselves in the publick structures others in bringing in materials for such mighty buildings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never enjoying any rest either night or day that in the end they were even spent and tired with continual travel Antiqu. Jud. lib. 2. c. 5. Josephus goes a little further and tells us this that the Egyptians did not only tire the Israelites with continual labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that the Israelites endevoured to perform more than was expected Assuredly in such a woful state as this they had not leave nor leisure to observe the Sabbath And lastly Rabbi Maimony makes the matter yet more absolute Apud Ryvit in Deealog who saith it for a truth that when they were in Egypt neque quiescere vel sabbatum agere potuerunt they neither could have time to rest nor to keep the Sabbath seeing they were not then at their own disposing So he ad Deut. 5.15 Indeed it easily may be believed that the People kept no Sabbath in the Land of Egypt seeing they could not be permitted in all that time of their abode there to offer sacrifice which was the easier duty of the two and would less have taken them from their labours Those that accused the Israelites to have been wanton lazy and I know not what because they did desire to spend one only day in religious exercises What would they not have done had they desisted every seventh day from the works imposed upon them Doubtless they had been carried to the house of Correction if not worse handled I say in all that time they were not permitted to offer sacrifice in that Countrey and therefore when they purposed to escape from thence they made a suit to Pharaoh Exod. 8. that he would suffer them to go three days journey into the Wilderness to offer sacrifice there to the Lord their God Rather than so Pharaoh was willing to permit them for that once to sacrifice unto the Lord in the Land of Egypt And what said Moses thereunto It is not meet saith he so to do For we shall sacrifice the abomination of the Egyptians to the Lord our God Vers 26 before their eyes and they will stone us His reason was because the Gods of the Egyptians were Bulls and Rams and Sheep and Oxen Vers 26 as Lyra notes upon that place talia verò animalia ab Hebraeis erant immolanda quod non permisissent Aegyptii in terra sua And certainly the Egyptians would not endure to see their Gods knocked down before their faces If any then demand wherein the Piety and Religion of Gods People did consist especially we must needs answer that it was in the integrity and honesty of their conversation Adv. haeres l. 1 har 5. and that they worshipped God only in the spirit and truth Nothing to make it known that they were Gods people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only that they feared the Lord
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
clearly that the observation of the former Sabbath had been translated very fitly to the Lords day by the custom and consent of Christian people For speaking how the Sabbath was accounted holy in the former times and that the Jews resting thereon from all manner of work did only give themselves to meditation and to fasting Homil. 18. post Penta he adds cujus observationem mos Christianus ad diem dominicum competentius transtulit Where plainly mos Christianus doth imply no precept no order or command from the Apostles that it should be so and much less any precept in the Old Testament which should still oblige And sure I am Rabanus Maurus speaks only as by way of exhortation and not armed with any warrant from the Apostles or other argument from Scripture Homil. in aiâ—b dom Where he adviseth us à vespera diei Sabbati usque ad vesperam diei dominici sequestrati à rurali opere omni negotio solo divino cultui vacemus Where no man will presume to say that either rest from Husbandry and such other business or the beginning of the Lords day on the Eve before were introduced by any precept of the Apostles considering how long it was before either of them had been used in the Christian Church And so Hesychius Bishop of Hierusalem who flourished at the self same time with Isidore speaks of it only as a custom or a matter of fact In Levit. lib. 2. cap. 5. descending by tradition from the Apostles Apostolorum sequentes traditionem diem dominicum conventibus divinis sequestramus which was the most that he could say for the original thereof indeed who could more And as for Isidore himself whom the others followed Etymolog l. 6. c. 18. it 's clear that they esteemed the Lords day for no other than a common Holiday by far inferior unto Ester Pascha festivitatum omnium prima est Then followeth Pentecost Epiphany Palm-sunday Maunday-thursday and in the last place Dies dominicus the Lords day Which questionless he had not placed in so low a room had he conceived it instituted by any precept or injunction of those blessed Spirits So in a Council held at Paris Anno 829. it was determined positively that keeping of the Lords day had no other ground than custom only and that this custom did descend ex Apostolorum traditione immo ecclesiae autoritate at most from Apostolical tradition but indeed rather from the Authority of holy Church And whereas Courts of Law or Law days had formerly been prohibited on this day that so men might in peace and concord go to Church together the several Councils that of Friburg Anno 895. and that of Erpford Anno 932. though then the times were at the darkest ascribe it not to any Law or Text of Scripture but only to the anient Canons Secundùm sanctorum statuta patrum saith the first Can. 26. Secundùm Canonicam institutionem saith the second Cap. 2. And howsoever some have said that Alexander Pope of Rome of that name the third refers the keeping of the Lords day to divine commandment yet they that look upon him well can find no such matter He saith indeed that both the Old and New Testament depute the seventh day unto rest but for the keeping of it holy both that and other days appointed for Gods publick service ecclesia decreverit observanda that he ascribes alone to the Churches order Decret l. 2. tit 9. de feriis cap. 3. The like may be affirmed also of restraint from labout that it is grounded only on the Authority of the Church and Christian Princes however in some regal and imperial Edicts there be some shew or colour added from the Law of God I say some shew or colour added from the Law of God For as before I said it is not utterly impossible but that those Princes might make use of some pretence or shew of Scripture the better to incline the People to yield obedience unto those restraints which were laid upon them The Synod held at Mascon and that in Auxerre both before remembred expresly had prohibited all works of Husbandry on this day the former having added for inforcing of it not only Ecclesiastical censures but corporal and civil punishments But yet this was not found enough to wean the people from their works their ordinary labours used before upon that day and it is no marvel The Jews were hardly brought unto it though they had heard God thundring from the holy mountain that they should do no manner of work upon their Sabbath It being added thereunto that whosoever should offend therein the should die the death And certainly it was very long before either Prince or Prelate or both joyned together with all their power and policy could prevail upon them either to lay aside their labours or forbear their Law days as may appear by many several Edicts of Emperours decrees of Popes Can. 18. and Canons of particular Councils which have successively been made in restraint thereof The Synod of Chalons Anno 662. wherein were 44. Bishops and amongst them S. Owen Arch-Bishop of Roman concluded as had been before non nova condentes sed vetera renovantes that on the Lords day no man should presume to Sow or Plough or Reap vel quicquid ad ruris culturam pertinet or deal in any thing that belonged to Husbandry and this on pain of Ecclesiastical censure and correction But when this did no good Clothaire the third of France for he I think it was who set out that Law beginning with the Word of God and ending with a threat of severe chastisement doth command the same Die dominico nemo servilia opera praesumat facere Ltg. Aleman tit 39. ap Brisson quia hoc lex prohibet sacra Scriptura in omnibus contradicit as before was said If any do offend herein in case he be a Bond-man let him be soundly hastinadoed in case a Freeman let him be thrice admonished of it if he offend again the third part of his patrimony was to be confiscated and finally if that prevailed not he was to be convented before the Governour and made a Bondslave So for the Realm of Germany a Council held at Dingulofinum in the lower Bavaria Anno 772. did determine thus Festo die Solis ocio divino intentus prophanis negotiis abstineto Upon the Sunday so they call it let every man abstain from prophane employments and be intent upon Gods worship If any man shall work his Cart this day or busie himself in any such like work jumenta ejus publica sunto his Teem shall presently be forseited to the publick use And if stubbornly they persist to provoke Gods anger be they sold for Bond-men Hist l. 3. Ap. Brisson ut supra So Aventine reports the Canon And somewhat like to this was ordered by Theodorius King of the Bavarians viz. Si quis die dominico c. If any man
the first time that ever these Sabbath Doctrines peeped into the light For Dr. Bound the first sworn servant of the Sabbath hath in his first edition thus declared himself Page 31. that he sees not where the Lord hath given any authority to his Church ordinarily and perpetually to sanctifie any day except that which he hath sanctified himself and makes it an especial argument against the goodness of the Religion in the Church of Rome that to the seventh day they have joined so many other days Page 32. and made them equal with the seventh if not superiour thereunto as well in the solemnity of divine Offices as restraint from labour So that we may perceive by this that their intent from the beginning was to cry down the holy days as superstitious Popish Ordinances that so their new found Sabbath being placed alone and Sabbath now it must be called might become more eminent Nor were the other though more private effects thereof of less dangerous nature the people being so insnared with these new devices and pressed with rigours more than Jewish that certainly they are in as bad condition as were the Israelites of old when they were captivated and kept under by the Scribes and Pharisees Some I have known for in this point I will say nothing without good assurance who in a furious kind of zeal like the mad Prophetess in the Poet have run into the open streets yea and searched private Houses too to look for such as spent those hours on the Lords day in lawful pastimes which were not destinate by the Church to Gods publick service and having found them out scattered the company brake the Instruments and if my memory fail me not the Musitians head and which is more they thought that they were bound in conscience so to do Others that will not suffer either baked or roast to be made ready for their Dinners on their Sabbath day lest by so doing they should eat and drink their own damnation according to the doctrine preached unto them Some that upon the Sabbath will not sell a pint of Wine or the like Commodity though Wine was made by God not only for mans often infirmities but to make glad his heart and refresh his spirits and therefore no less requisite on the Lords day than on any other Others which have refused to carry provender to an Horse on the supposed Sabbath day though our Redeemer thought it no impiety on the true Sabbath day indeed to lead poor Cattel to the Water which was the motive and occasion of M. Brerewoods learned Treatise So for the female sex Maid-servants I have met with some two or three who though they were content to dress their meat upon the Sabbath yet by no means would be persuaded either to wash their Dishes or make clean their Kitchen But that which most of all affects me is that a Gentlewoman at whose House I lay in Leicester the last Northern Progress Anno 1634. expressed a great desire to see the King and Queen who were then both there And when I proferd her my service to satisfie that loyal longing she thanked me but refused the favour because it was the Sabbath day Unto so strange a bondage are the people brought that as before I said a greater never was imposed on the Jews themselves what time the consciences of that people were pinned most closely on the sleeves of the Scribes and Pharisees But to go forwards in my story it came to pass for all the care before remembred that having such a plausible and fair pretence as sanctifying a day unto the Lord and keeping a Commandment that had long been silenced it got strong footing in the Kingdom as before is said the rather because many things which were indeed strong avocations from Gods publick Service were as then permitted Therefore it pleased King James in the first entrance of his Reign so far to condescend unto them as to take off such things which seemed most offensive To which intent he signitied his loyal pleasure by Proclamation dated at Theobald May 7. 1603. that Whereas he had been informed that there had been in tormer times a greet neglect in keeping the Sabbath day for better obserbing of the same and for abeiding of all impious prophanarion of it be straitly charged and commanded that no Bear-baiting Bull baiting Enterludes common Plays or other like disordered or unlawful exercises or pastimes be frequented kept or used at any time hereafter upon any Sabbath day Not that his purpose was to debar himself of lawful pleasures on that day but to prohibit such disordered and unlawful pastimes whereby the common people were withdrawn from the Congregation they being only to be reckoned for Common Plays which at the instant of their Acting or representing are studied only for the entertainment of the common people on the publick Theaters Yet did not this though much content them And therefore in the Conference at Hampton Court it seemed good to D. Reynolds who had been made a party in the cause to touch upon the prophanation of the Sabbath for so he called it and contempt of his Majesties Proclamation made for the reforming of that abuse of which be earnestly desired a straiter course for reformation thereof to which he found a gentral and unanimous assent Nor was there an assent only and nothing done For presently in the following Convocation it pleased the Prelates there assembled to revive so much of the Queens Injunction before remembred as to them seemed fitting and to incorporate it into the Commons then agreed of only a little alteration to make it more agreeable to the present times being used therein That then they ordered in the Canon for due celebrution of Sundays and holp days Can. 13. viz. All manner of persons within the Church of England shall from beneeforth celebrote and heep the Lords day commonly called Sunday and other Holy days according to Gods holy will and pleasure and the Diders of the Church of England prescribed in that behalf i.e. in hearing the Word of God read and taught in pribate and publich Prapert in acknowledging their offences to God and amendment of the same in reconciling themselves charitably to their Neighbours where displeasure had been in offentimes receibing the Communion of the Body and Blood of Christ using all godly and scber conversation The residue of the said Injunction touching work in Harvest it seemed fit unto them not to touch upon leaving the same to stand or fall by the statute of King Edward the sixth before remembred A Canon of an excellent composition For by enjoyning godly and sober conversation and diligent repair to Church to hear the Word of God and receive the Sacrament they stopped the course of that prophaneness which formerly had been complained of and by their ranking of the holy days in equal place and height with Sunday and limiting the celebration of the same unto the Orders in that case
that day and wheresoever Divine service was done that day as in Towns which have always Morning and Evening Prayers they were perceived to resort in greater numbers on that day than on any other to the Church As for King James of happy memory he did not only keep the said great Festivals from his youth as there is said but wished them to be kept by all his Subjects yet without abuse and in his Basilicon Doron published Anno 1598. thus declares himself that without superstition Plays and unlawful Games may be used in May and good Cheer at Christmas Now on the other side as they had quite put down those days which had been dedicated by the Church to Religious Meetings so they appointed others of their own authority For in their Book of Discipline before remembred it was thus decreed viz. That in every notable Town a day besides the Sunday should be appointed weekly for Sermons that during the time of Sermon the day should be kept free from all exercise of labour as well by the Master as by the Servant as also that every day in the said great Towns there be either Sermon or Prayers with reading of the Scriptures So that it seemeth they only were afraid of the name of Holy days and were contented well enough with the thing it self As for the Lords day in that Kingdom I find not that it had attained unto the name or nature of a Sabbath day until that Doctrine had been set on foot amongst us in England For in the Book of Discipline set out as formerly was said in 560. they call it by no other name than Sunday ordaining that upon four Sundays in the year which are therein specified the Sacrament of the Lords Supper should be administred to the people and in the year 1592. an Act of King James the third about the Saturday and other Vigills to be kept holy from Evensong to Evensong was annulled and abrogated Which plainly shews that then they thought not of a Sabbath But when the Sabbath doctrine had been raised in England Anno 1595 as before was said it found a present entertainment with the Brethren there who had before professed in their publick Writings to our Puritans here Davison p. 20. that both their causes were most nearly linked together and thereupon they both took up the name of Sabbath and imposed the rigour yet so that they esteem it lawful to hold Fasts thereon quod saepissime in Ecclesia nostra Scoticana factum est and use it often in that Church which is quite contrary unto the nature of a Sabbath And on the other side they deny it to be the weekly Festival of the Resurrection Non sunt dies Dominici festa Resurrectionis as they have resolved it Altare Damasc p. 669. which shews as plainly that they build not the translation of their Sabbath on the same grounds as our men have done Id. 696. In brief by making up a mixture of a Lords day Sabbath they neither keep it as the Lords day nor as the Sabbath And in this state things stood until the year 1618. what time some of the Ancient holy days were revived again in the Assembly held at Perth in which moving some other Rites of the Church of England which were then admitted it was thus determined viz. As we abhor the superstitious observation of festival days by the Papists and detest all licentious and prophane abuse thereof by the common sort of Professors so we think that the inestimable benefits received from God by our Lord Jesus Christ his Birth Passion Resurrection Ascension and sending down of the Holy Ghost was commendably and godly remembred at certain particular days and times by the whole Church of the world and may be also now Therefore the Assembly ordains that every Minister shall upon these days have the Commemoration of the foresaid inestimable benefits and make choice of several and pertinent Texts of Scripture and frame their Doctrine and Exhortation thereunto and rebuke all superstitious observation and licentious prophanation thereof A thing which much displeased some men of contrary persuasion first out of fear that this was but a Preamble to make way for all the other Holy days observed in England And secondly because it seemed that these five days were in all points to be observed as the Lords day was both in the times of the Assembly and after the dissolving of the same But pleased or dispeased so it was decreed and so still it stands But to return again to England It pleased his Majesty now Reigning whom God long preserve upon information of many notable misdemeanors on this day committed 1 Carol. 1. in his first Parliament to Enact That from thence-forwards there should be no Meetings Assemblies or concourse of people out of their Parishes on the Lords day for any sports or pastimes whatsoever nor any Bear-baitings Bull-baitings common Plays Enterludes or any other unlawful Exercises or Pastimes used by any person or persons in their own Parishes every offence to be punished by the forfeiture of 3 s. 4 d. This being a Probation Law was to continue till the end of the first Session of the next Parliament And in the next Parliament it was continued till the end of the first Session of the next 3 Carol. 1. which was then to come So also was another Act made in the said last Session wherein it was enacted That no Carrier Waggoner Wain-man Carman or Drover travel thence-forwards on the Lords day on pain that every person and persons so offending shall lose and forfeit 20 s. for every such offence And that no Butcher either by himself or any other by his privity and consent do kill or sell any Victual on the said day upon the forfeiture and loss of 6 s. 8 d. Which Statutes being still in force by reason that there hath not been any Session of Parliament since they were enacted many both Magistrates and Ministers either not rightly understanding or wilfully mistaking the intent and meaning of the first brought Dancing and some other lawful Recreations under the compass of unlawful Pastimes in that Act prohibited and thereupon disturbed and punished many of the Kings obedient people only for using of such Sports as had been authorized by his Majesties Father of blessed memory Nay which is more it was so publickly avowed and printed by one who had no calling to interpret Laws except the provocation of his own ill spirit That Dancing on the Lords day was an unlawful Pastime punishable by the Statute 1. Carol. 1. which intended so he saith to suppress Dancing on the Lords day as well as Bear-baiting Bull-baiting Enterludes and common Plays which were not then so rife and common as Dancing when this Law was made Things being at this height King Charles Declarat it pleased his excellent Majesty Observing as he saith himself how much his people were debarred of Recreation and finding in some
in his Understanding Will Affections and all his other faculties that so he may be able to understand think will and bring to pass any thing that is good according to that of St. John 15.5 Without me you can do nothing IV. Of the manner of Conversion The Grace of God is the beginning promotion and accomplishment of every thing that is good in us insomuch that the Regenerate man can neither think well nor do any thing that is good or resist any sinful Temptations without this Grace preventing co-operating and assisting and consequently all good works which any man in his life can attain unto are to be attributed and ascribed to the Grace of God But as for the manner of the co-operation of this Grace it is not to be thought to be irresistable in regard that it is said of many in the holy Scripture that they did resist the Holy Ghost as in Acts 7. and in other places V. Of the uncertainty of Perseverance They who are grafted into Christ by a lively Faith and are throughly made partakers of his quickning Spirit have a sufficiency of strength by which the Holy Ghost contributing his Assistance to them they may not only right but obtain the Victory against the Devil Sin the World and all infirmities of the flesh Most true it is that Jesus Christ is present with them by his Spirit in all their Temptations that he reacheth out his hand unto them and shews himself ready to support them if for their parts they prepare themselves to the encounter and beseech his help and are not wanting to themselves in performing their unties so that they cannot be sedoced by the cunning or taken out of the hands of Christ by the power of Satan according to that of St. John No man taketh them out of my hand c. Cap. 10. But it is first to be well weighed and proved by the holy Scripture whether by their own negligence they may not forsake those Principles of saving Grace by which they are sustained in Christ embrace the present World again Apostatize from the saving Doctrince once delivered to them suffer a Shipwrack of their Conscience and fall away from the Grace of God before we can publickly teach these doctrines with any sufficient tranquility or assurance of mind It is reported that at the end of the Conference between the Protestants and Papists in the first Convocation of Queen Maries Reign the Protestants were thought to have had the better as being more dextrous in applying and in forcing some Texts of Scripture than the others were and that thereupon they were dismissed by Weston the Prolocutor with this short come off You said he have the Word and we have the Sword His meaning was That what the Papists wanted in the strength of Argument they would make good by other ways as afterwards indeed they did by Fire and Fagot The like is said to have been done by the Contra Remonstrants who finding themselves at this Conference to have had the worst and not to have thrived much better by their Pen-comments than in that of the Tongue betook themselves to other courses vexing and molesting their Opposites in their Classes or Consistories endeavouring to silence them from Preaching in their several Churches or otherwise to bring them unto publick Censure At which Weapon the Remonstrants being as much too weak as the others were at Argument and Disputation they betook themselves unto the Patronage of John Van Olden Burnevelt a man of great Power in the Council of Estate for the Vnited Belgick Provinces by whose means they obtained an Edict from the States of Holland and West-Friezland Anno 1613. requiring and enjoying a mutual Toleration of Opinions as well on the one side as the other An Edict highly magnified by the Learned Grotius in a Book intituled Pietas Ordinum Hollandiae c. Against which some Answers were set out by Bogerman Sibrandus and some others not without some reflection on the Magistrates for their Actings in it But this indulgence though at the present it was very advantageous to the Remonstrants as the case then stood cost them dear at last For Barnevelt having some suspition that Morris of Nassaw Prince of Orange Commander General of all the Forces of those Vnited Provinces both by Sea and Land had a design to make himself the absolute Master of those Countreys made use of them for the uniting and encouraging of such good Patriots as durst appear in maintenance of the common liberty which Service they undertook the rather because they found that the Prince had passionately espoused the Quarrel of the Contra Remonstrants From this time forwards the Animosities began to encrease on either side and the Breach to widen not to be closed again but either by weakning the great power of the Prince or the death of Barnevelt This last the easier to be compassed as not being able by so small a Party to contend with him who had the absolute command of so many Legions For the Prince being apprehensive of the danger in which he stood and spurred on by the continual Sollicitations of the Contra Remonstrnats suddenly put himself into the Head of his Army with which he march'd from Town to Town altered the Guards changed the Officers and displaced the Magistrates where he found any whom he thought disaffected to him and having gotten Barnevelt Grotius and some other of the Heads of the Party into his power he caused them to be condemned and Barnevelt to be put to death contrary to the fundamental Laws of the Countrey and the Rules of the Union This Alteration being thus made the Contra Remonstrants thought it a high point of Wisdom to keep their Adversaries down now they had them under and to effect that by a National Council which they could not hope to compass by their own Authority To which end the States General being importuned by the Prince of Orange and his Sollicitation seconded by those of KIng James to whom the power and person of the Prince were of like Importance a National Synod was appointed to be held as Dort Anno 1618. Barnevelt being then still living To which besides the Commissioners from the Churches of their several Provinces all the Calvinian Churches in Europe those of France excepted sent their Delegates also some eminent Divines being Commissioned by King James to attend also in the Synod for th eRealm of Britain A Synod much like that of Trent in the Motives to it as also in the managing and conduct of it For as neither of them was assembled till the Sword was drawn the terrour whereof was able to effect more than all other Arguments so neither of them was concerned to confute but condemn their Opposites Secondly The Council of Trent consisted for the most part of Italian Bishops some others being added for fashion-sake and that it might the better challenge the Name of General as that of Dort consisted for the most part
to say to receive the grace offered consent to the promise and not to impugn the God that calleth More fully but to the same purpose also speaks Bishop Latimer Gods salvation saith he is sufficient to save all man-kind But we are so wicked of our selves that we refuse the same Serm. on Septu fol. 214. and we will not take it when 't is offered unto us and therefore he saith pauci vero electi few are chosen that is few have pleasure and delight in it for the most part are weary of it cannot abide it and there are some that hear it but they will abide no danger for it And in few lines after thus Such men are cause of their own damnation for God would have them saved but they refuse it like Judas the Traytor whom Christ would have had to be saved but he refused his salvation he refused to follow the Doctrine of his Master Christ The like occurs in another place of the same Sermon where we find That seeing the preaching of the Gospel is universal it appeareth that God would have all man-kind saved and that the fault is not in him if they be damned For thus it is written Deus vult omnes homines falvos fieri God would have all men to be saved but we are so wicked of our selves that we refuse the same and will not take notice of it when 't is offered And here for strength and confirmation unto all the rest we are to know that these two godly Martyrs have delivered no other Doctrine than what is positively expressed or may be rationally inferred both from the tenth Article of King Edwards book and the book of Homilies And first for the tenth Article of King Edwards book it is this that followeth viz. Gratia Christi sive Spiritus Sanctus qui per eundem datur cor lapideum aufert dat cor carneum Atque licet ex nolentibus quae recta sunt volentes faciat ex volentibus prava nolentes reddat Voluntati tamen nullam violentiam infert nemo hac de causa cum peccaverit ut eam ob causam accusari nonmereatur aut damnari That is to say The Grace of Christ or the Holy Ghost which is given by him doth take from man the heart of stone and giveth him a heart of flesh And though it rendreth us willing to do those goed worke which before we were unwilling to do and unwilling to do those evil works which before we did yet is no violence offered by it to the will of man so that no man when he hath sinned can excuse himself as if he had sinned against his will or upon constraint and therefore that he ought not to be accused or condemned upon that account The composition of which Article doth most clearly shew that our first Reformers did as little countenance that Doctrine of the Irresistibility of Gods grace in its workings on the will of man which the Calvinians now contend for as they did the Dreams and Dotages of some zuinglian Gospellers into whose writings if we look we shall easily find that Gods divine Predestination is by them made the cause of sin by which men are necessitated and compelled to those acts of wickedness which they so frequently commit By the vertue of Gods will saith one all things are done yea even those things which are evil and excerable By Gods Predestination saith another we are compelled to do those things for which we are damned as will appear more fully in the sixtecnth Chapter when the extravagancies of the Predestinarians come to be considered And it is probable enough that to encounter with these monstrous Paradoxes of the Zuinglian Gospellers this Article was first composed in which Provision seems to have been made against all those who taught that men sinned against their wills or upon constraint or that men might excuse themselves from the blame thereof upon that consideration If any of the Calvinian factions can find any thing in this Article against Arminianism as they call it or in defence of the determining of the will by converting grace or the consistency of the freedom or liberty of the will much good may it do them But then they should think themselves obliged to give a better reason than I think they can why this article is not to be found in the Book as now it is Printed Either this Article was not made in favour of Calvinism when it was published with the rest in King Edwards time or the Reformers of the Church under Queen Elizabeth were no friends to Calvinism in cansing it to be left out in the second Book Anno 1562. to which subscription is required by the Laws of the Land Proceed we next unto the book of Homilies in the one of which we find this passage Hom. of the Mis of Man p. 10. that few of the proud learned wise perfect and holy Pharisees was saved by Christ because they justified themselves by their counterfeit holiness before men And in another thus But the corrupt inclination of man was so much given to follow his own fancies and as you would say to favour his own bird Hom. of good works p. 33. that he worships himself that all the admonitions exhortations benefits and the precepts of God could not keep him from their intention More clearly and expresly in another place where after the recitation of some pious duties by God commended to the Jews the Homily proceeds in this manner following But these things they passed not of they turned their backs and went their way they stopped their ears that they might not hear 1. p. of the Ser. of felling from God p. 53. and they hardned their hearts as an Adamant stone that they might not listen to the Law and the words that the Lord had sent through his holy Spirit Wherefore the Lord shewed his great indignation upon them It came to pass saith the Prophet even as I told them and they would not hear so when they cried they were not heard but were scattered into all Kingdoms which they never knew and their Land was made desolate And to be short all they that may not abide the Word of God but following the persuasions and stubbornness of their own hearts go backward and not forward as is said in Jeremy they go and turn away from God Nor is this spoken only of such a temporary resistance as may be overcome at last by the unconquerable power of the Spirit of God but even of such an obstinate and perverse resistance as in the end will lead the way to a final Apostacy an unrecoverable forsaking of God and being as irrecoverably forsaken by him Of which we shall speak more at large in the fifth and last Article concerning the uncertainty of perseverance CHAP. XII The Doctrine of Freewill agreed upon by the Clergy in their Convocation Anno 1543. 1. Of the Convocation holden in the year 1543. in order to
Prin and his Shadow so declare themselves Anti-Armin Pag. 48. the one affirming that all these passages are directly for them and punctually opposite to their Arminian Antagonists the other crying out with some admiration How do the Master and Scholar plainly declare themselves to bâ— no friends to the Tenents which the English Arminians how contend for but notwithstanding all this cry I fear we shall get but little wool when we come to consider of those passages in Poynets Catechism which are most relied on and which hâ—re follow as I find them in the Anti-arminianism without alteration of the words or syllables though with some alteration in the method of the Collection Now the passâ—ges collected out of Poynets Catechism are these that follow viz. The Image of God in man by original sin and evil custom was so obscured in the beginning and the natural judgment so corrupted Caâ—â—â—â— Pag. 7.8 12. Page 9. that man himself could not sufficiently understand the difference between good and bad between just and unjust c. As for the sacrificings cleansings washings and other Ceremonies of the Law they were Shadows Types Images and Figures of the true and eternal sacrifice that Jesus Christ made upon the Cross by whose benefit alone all the sins of all Believers from the beginning of the World are pardoned by the sole mercy of God Page 13. and not by any merit of their own As soon as ever Adam and Eve had eaten of the forbidden fruit they both died that is that they were not only liable to the death of the body but likewise lost the lise of the soul which is righteousness and forthwith the Divine Image was obscured in them and those lineaments of Righteousness Holiness Truth and knowledge of God exceeding comely were disordered and almost obliterated the terrene Image only remained coupled with unrighteousness fraud carnal affections and great ignorance of Divine and Heavenly things from thence also proceeded the infirmity of our flesh from thence corruption and confusion of affections and desires hence that plague hence that seminary and nutriment of sin wherewith all man-kind is infected which is called Original sin Moreover nature is sodepraved and cast down that unless the goodness and mercy of Almighty God had helped us by the medicine of grace as in body we were thrust down into all the miseries of death so it was necessary that all men of all sorts should be cast into eternal torments and fire which cannot be quenched â—eâ— 18. Those things which are spiritual are not seen but by the eye of the spirit He therefore that will see the Divinity of Christ on Earth let him open the eyes not of the body but of the mind and of Faith and he shall see him present whom the eye doth not see he shall see him present in the midst of them Wheresoever two or three are gathered together in his Name he shall see him present with us to the end of the World What have I said he shall see Christ present yea he shall both see and feel him dwelling in himself no otherwise than his own soul for he doth dwell and reside in the soul and in the heart of him who doth place all his confidence in him Above all things this cannot be concealed that the benefits which are brought unto us by the Death 〈◊〉 23. the Resurrection and Ascention of Christ were so great and ample that no tongue either of men or Angels can express it c. From these and from other actions of Christ two benefits do accrew unto us One that whatsoever he did he did it all for our profitand commodity so that they are as much ours if we cleave fast to him with a firm and lively faith as if we our selves had done them He verily was nailed to the Cross and we are crucified with him and our sins are punished in him He died and was buried we likewise with our sins are dead and buried and that so as that all the memory of our sins is utterly abolished he rose again and we also are risen with him being made partakers of his resurrection and life that henceforth death might no more domineer in us for there is the same Spirit in us that raised Jesus from the dead Lastly as he ascended into Celestial glory so we are exalted together with him Fol. 30. The Holy Ghost is called holy not only for his own holiness but because the Elect of God Fol. 31. and the Members of Christ are made holy by him The Church is the company of them who are called to eternal life by the Holy Ghost by whom she is guided and governed which time she cannot be understood by the light of sense or nature is justly placed amongst the number of those things which are to be believed and is therefore called the Catholick that is the universal Assembly of the faithful Fâ—â— 44 45. because it is not tied to any certain placed God who rules and governs all things can do all things No man is of so great power that he can so much as withst and him but he gives whatsoever he shall decree according to his own pleasure and those things which are given to us by him he is able to take them away After the Lord God had made the Heavens and Earth he determined to have for himself a most beautiful Kingdom 〈◊〉 from Pag. 37. to 41. and holy Commmon-wealth The Apostles and Ancient Fathers that writ in Greek called it Ecclesia in English a Congregation or Assembly into the which he hath admitted an infinite number of men that should be subject to one King as their Soveraign and only Head him we call Christ which is as much as to say Anointed or to the furnishing of this Common-wealth belong all they as many as do truly fear honour and call upon God daily applying their minds to holy and godly living and all those that putting all their hope and trust in him do assuredly look for bliss of everlasting life But as many as are in this Faith stedfast were fore-chosen predestinate and appoined to everlasting life before the World was made witness whereof they have within their hearts the merit of Christ the Authour earnest and unfailable pledge of their Faith which Faith only is able to perceive the mysteries of God only brings peace unto the heart only taketh hold on the Righteousness which is in Christ Jesus Master Doth then the Spirit alone and Faith sleep we never so securely or stand we never so reckless or slothful work all things for us as without any help of our own to convey us to Heaven Scholar Just Master as you have taught me to make a difference between the Cause and the Effect The first principal and most proper cause of our Justification and Salvation is the goodness and love of God whereby he chose us for his before he made the World After that God
granteth us to be calledby preaching of the Gospel of Jesus Christ when the Spirit of the Lord is poured upon us by whose guiding and governance we be led to settle our trust in God and hope for the performance of his promise With this choice is joyned as companion the mortifying of the Old man that is of our affections and lusts from the same Spirit also cometh our Sanctification the love of God and of our Neighbour justice and uprightness of life Finally to say all in sum whatever is in us or may be done of us honest pure true and good that altogether springeth out of this most pleasant Rock from this most plentiful Fountain the goodness love choice and unchangable purpose of God he is the cause the rest are the fruits and effects Yet are also the choice and Spirit of God and Christ himself causes conjoyned and coupled each with other which may be reckoned amongst the principal causes of salvation As oft therefore as we use to say that we are made righteous and saved by Faith only it is meant thereby that faith or rather trust alone doth lay hard upon understand and perceive our righteous making to be given us of God freely that is to say by no deserts of our own but by the free grace of the Almighty Father Moreover Faith doth ingender in us love of our Neighbour and such works as God is pleased withal for if it be a lively and true faith quickned by the Holy Ghost she is the mother of all good saying and doing By this short tale it is evident by what means we attain to be righteous For not by the worthiness of our deservings were we heretofore chosen or long ago saved but by the only mercy of God and pure grace of Christ our Lord whereby we were in him made to do those good works that God had appointed for us to walk in And although good works cannot deserve to make us righteous before God yet do they so cleave unto Faith that neither Faith can be found without them nor good works be any where found without Faith Fol. 68. immortality and blesse life God hath provided for his chosen before the foundations of the World were laid These are the passages which Mr. Prin hath gathered out of Poynets Catechism to prove that Calvinism is the true genuine and original Doctrine of the reformed Church of England in the Points disputed for my part I can see no possible inconvenience which can follow on it in yielding so far to his desires as to admit the passages before recited to be fully consonant to the true genuine sense and proper meaning of all but more especially of our 9 10 13 16 and 17. Articles then newly composed so that whatsoever is positively and clearly affirmed in this Catechism of any of the Points now controverted may be safely implied as the undoubted Doctrine of our Church and Articles For who can find if he looks upon them with a single and impartial eye that all or any of the passages before treated can be made use of for the countenancing of such a personal and eternal election without relation unto sin as is supposed by the Supralapsarians or without reference to Christs death and sufferings as is defended by the Sublapsarians in the Schools of Calvin What ground can a man find here for the Horribile Decretum that cruel and most unmerciful decree of pre-ordaining the far greatest part of all man-kind to everlasting damnation and consequently unto sin that they might be damned What passage find we in all these either in opposition to the Doctrine of Vniversal Redemption though that be afore said to be here condemned or in maintenance of the irresistible working of the grace of God as takes away all freedom and co-operation from the will of man and renders him as unable to his own conversion as to the work of his own being begotten to the life of nature or to the raising of his dead body to life of glory And finally what assurance is here that the man once justified shall not fall into deadly sin or not continue in the same multiplying one sin upon another till he hath made up the measure of his iniquities and yet all this while remain in the favour of God and be as sure and certain of his own salvation by the like unresistible working of the holy Spirit as if he had never wandred from the ways of Righteousness He must see further into a Mill-stone than all men living who can conclude from all or any of those passages that the Zuinglian and Calvinian Doctrines the Anti Arminian Doctrines Antiaâ—m as that Author calls them are manifestly approved and undeniably confirmed by them as the only ancient established and professed Doctrines of our Church and Articles or that can honestly affirm as his eccho doth that both the Master and the Scholar declare themselves plainly in that Catechism to be no friends to any of the Tenents which those of the opposite side contend for Which said 〈◊〉 Faith 〈◊〉 -arm p. 102. we will endeavour to find out Bishop Poynets judgment in the points disputed or so many of them at the least as are touched upon as well from such fragments as are offered to us in the Anti-Arminianism as from such passages as have been cunningly slipt over of purpose to subduct them from the eye of the Reader And first the Author lets us know that God created man after his own Image that is to say in ea absolutissima Justitia perfectissima sanctimonia c. in such a high degree of righteousness and perfect holiness as came most near unto the nature of God himself that this Divine image was so defaced by the sin of our first Parents Adam and Eve that those lineaments of righteousness holiness truth and knowledge of God were disordered and almost obliterated that man being in this wretched case it pleased God to raise him to a new hope of Restitution in the seed of the Woman that is to say in Jesus Christ his only Son conceived of the Holy Ghost and born of the pure and most immaculate Virgin Mary the actions of whose life do so much redound to our benefit and commodity that if we cleave fast unto them with a true and lively faith they shall be as much ours as his and finally that as many as are in this faith stedfast were fore-chosen predestinate and appointed to everlasting life before the world was made 2. In the next place he lets us know which the Author hath amongst his fragments that the sacrificings cleansings washings and other Ceremonies of the Law were Shadows Types Images and Figures of the true and eternal Sacrifice of Jesus Christ made upon the Cross by whose benefit alone all the sins of all Believers from the beginning of the World are pardoned by the sore mercy of God and not by any deserts of their own But then he lets us
Faith as it cometh not by mans will as the Papists falsly pretend but only by the Election and free gift of God so it is only the immediate cause whereto the promise of our salvation is annexed according as we read And therefore of faith is the inheritance given as after grace that the promise might stand sure to every side Rom. 4. and in the same Chapter Faith believing in him that justifieth the wicked is imputed to righteousness And this concerning the causes of our salvation you see how Faith in Christ immediately and without condition doth justifie us being solicited with Gods mercy and Election that wheresoever Election goeth before Faith in Christ must needs follow after And again whosoever believeth in Christ Jesus through the vocation of God he must needs be partaker of Gods election whereupon resulteth the third note or consideration which is to consider whether a man in this life may be certain of his election To answer to which question this first is to be understood that although our election and vocation simply indeed be known to God only in himself a priore yet notwithstanding it may be known to every particular faithful man a posteriore that is by means which means is Faith in Christ Jesus crucified For as much as by Faith in Christ a man is justified and thereby made the child of salvation reason must needs lead the same to be then the child of election chosen of God to everlasting life For how can a man be saved but by consequence it followeth that he must also be elected And therefore of election it is truly said de electione judicandum est à posteriore that is to say we must judge of election by that which cometh after that is by our faith and belief in Christ which faith although in time it followeth after election yet this the proper immediate cause assigned by the Scripture which not only justifieth us but also certifieth us of this election of God whereunto likewise well agreeth this present Letter of Mr. Bradford wherein he saith Election albeit in God it be the first yet to us it is the last opened And therefore beginning first saith he with Creation I come from thence to Redemption and Justification by faith so to election not that faith is the cause efficient of election being rather the effect thereof but is to us the cause certificatory or the cause of our certification whereby we are brought to the feeling and knowledge of our election in Christ For albeit the election first be certain in the knowledge of God yet in our knowledge Faith only that we have in Christ is the thing that giveth to us our certificate and comfort of this election Wherefore whosoever desireth to be assured that he is one of the Elect number of God let him not climb up to Heaven to know but let him descend into himself and there search his faith in Christ the Son of God which if he find in him not feigned by the working of Gods Spirit accordingly thereupon let him stay and so wrap himself wholly both body and soul under Gods general promise and cumber his head with no further speculations knowing this that whosoever believeth in him shall not perish Joh. 3. shall not be confounded Rom. 9. shall not see death Joh. 8. shall not enter into judgment Joh. 5. shall have everlasting life Joh. 3.7 shall be saved Matth. 28. Act. 16. shall have remission of all his sins Act. 10. shall be justified Rom. 3. Gal. 2. shall have floods flowing out of him of the water of life Joh. 7. shall never die Joh. 11. shall be raised at the lest day Joh. 6. shall find rest in his soul and be refreshed Matth. 11. c. Such is the judgment and opinion of our Martyrologist in the great point of Predestination unto life the residue thereof touching justification being here purposely cut off with an c. as nothing pertinent to the business which we have in hand But between the Comment and the Text there is a great deal of difference the Comment laying the foundation of Election on the Will of God according to the Zuinglian or Calvinian way but the Text laying it wholly upon faith in Christ whom God the Father hath Predestinate in Christ unto eternal life according to the doctrine of the Church of England The Text first presupposeth an estate of sin and misery into which man was fallen a ransom paid by Christ for man and his whole Posterity a freedom left in man thus ransomed either to take or finally to refuse the benefit of so great mercy and then fixing or appropriating the benefit of so great a mercy as Christ and all his merits do amount to upon such only as believe But the Comment takes no notice of the fall of man grounding both Reprobation and Election on Gods absolute pleasure without relation to mans sin or our Saviours sufferings or any acceptation or refusal of his mercies in them As great a difference there is between the Author of the Comment and Bishop Hooper as between the Comment and the Text Bishop Hooper telleth us cap. 10. num 2. that Saul was no more excluded from the promise of Christ than David Esau than Jacob Judas than Peter c. if they had not excluded themselves quite contrary to that of our present Author who having asked the question why Jacob was chosen and not Esau why David accepted and Saul refused c. makes answer that it cannot otherwise be answered than that so was the good will of God And this being said I would fain know upon what authority the Author hath placed Nachor amongst the Reprobates in the same rank with Esan Pharaoh and Saul all which he hath marked out to reprobation the Scripture laying no such censure on Nachor or his Posterity as the Author doth Or else the Author must know more of the estate of Nachor than Abraham his Brother did who certainly would never have chosen a Wife for his Son Isaac out of Nachors line if he had looked upon them as reprobated and accursed of God I observe secondly that plainly God is made an accepter of persons by the Authors doctrine For first he telleth us that the elder Son had a better will to tarry by his Father and so did indeed but the fatted Calf was given to the younger Son that ran away and thereupon he doth infer that the matter goeth not by the will of man but by the will of God as it pleaseth him to accept I observe thirdly that Vocation in the Authors judgment standeth upon Gods Election as the work thereof whereas Vocation is more general and is extended unto those also whom they call the Reprobate and therefore standeth not on Election as the Author hath it For many are called though out of those many which are called but a few are chosen Fourthly I observe that notwithstanding the Author builds the doctrine of Election on Gods
composing those differences not by the way of an accommodation but an absolute conquest and to this end they dispatch'd to him certain of their number in the name of the rest such as were interessed in the Quarrel Dr. Whitacres himself for one and therefore like to stickle hard for the obtaining their ends the Articles to which they had reduced the whole state of the business being brought to them ready drawn and nothing wanting to them but the face of Authority wherewith as with Medusa's head to confound their Enemies and turn their Adversaries into stones And that they might be sent back with the face of Authority the most Reverend Archbishop Whitgift calling unto him Dr. Flecher Bishop of Bristol then newly elected unto London and Dr. Richard Vaughan Lord Elect of Bangor together with Dr. Tyndal Dean of Ely Dr. Whitacres and the rest of the Divines which came from Cambridg proposed the said Articles to their consideration at his House in Lambeth on the tenth of Novemb. Anno 1595. by whom those Articles were agreed on in these following words 1. Deus ab aeterno praedestinavit quosdam ad vitam quosdam reprobavit ad mortem 2. Causa movens aut efficiens praedestinationis ad vitam non est praevisio fidei aut perseverantiae aut bonorum operum aut ullius rei quae insit in personis Praedestinatis sed sola voluntas beneplaciti Dei 3. Praedestinatorum praefinitus certus est numerus qui nec augeri nec minui potest 4. Qui non sunt Praedestinati ad salutem necessario propter peccata sua damnabuntur 5. Vera viva justificans fides spiritus Dei justificantis non extinguitur non excidit non evanescit in Electis aut finaliter aut totaliter 6. Homo vere fidelis id est fide justificante praeditus certus est plerophoria Fidei de Remissione peccatorum suorum salute sempiterna sua per Christum 7. Gratia salutaris non tribuitur non incommunicatur non conceditur universis hominibus qua servari possint si velint 8. Nemo potest venire ad Christum nisi datum ei fuerit nisi pater eum traxerit omnes homines non trahuntur à patre ut veniant ad filium 9. Non est positum in arbitrio aut potestate uniuscujusque hominis servari 1. God from Eternity hath predestinate certain men unto life certain men he hath reprobate 2. The moving or efficient cause of predestination unto life is not the foresight of Faith or of perseverance or of good works or of any thing that is in the person predestinated but only the good will and pleasure of God 3. There is predetermined a certain number of the Predestinate which can neither be augmented or diminished 4. Those who are not predestinated to salvation shall be necessarily damned for their sins 5. A true living and justifying Faith and the Spirit of God justifying is not extinguished falleth not away it vanisheth not away in the Elect either totally or finally 6. A man truly faithful that is such an one who is indued with a justifying faith is certain with the full assurance of faith of the remission of his sins and of his everlasting salvation by Christ 7. Saving Grace is not given is not granted is not communicated to all men by which they may be saved if they will 8. No man can come unto Christ unless it be given unto him and unless the Father shall draw him and all men are not drawn by the Father that they may come to the Son 9. It is not in the will or power of every one to be saved Now in these Articles there are these two things to be considered first the Authority by which they were made and secondly the effect produced by them in order to the end proposed and first as touching the authority by which they were made it was so far from being legal and sufficient that it was plainly none at all For what authority could there be in so thin a meeting consisting only of the Archbishop himself two other Bishops of which but one had actually received consecration one Dean and half a dozen Doctors and other Ministers neither impowred to any such thing by the rest of the Clergy nor authorized to it by the Queen And therefore their determinations of no more Authority as to binding of the Church or prescribing to the judgment of particular persons than as if one Earl the eldest son of two or three others meeting with half a dozen Gentlemen in Westminster Hall can be affirmed to be in a capacity of making Orders which must be looked on by the Subject as Acts of Parliament A Declaration they might make of their own Opinions or of that which they thought fittest to be holden in the present case but neither Articles nor Canons to direct the Church for being but Opinions still and the Opinions of private and particular persons they were not to be looked upon as publick Doctrines And so much was confessed by the Archbishop himself when he was called in question for it before the Queen who being made acquainted with all that passed by the Lord Treasurer Burleigh who neither liked the Tenents nor the manner of proceeding in them was most passionately offended that any such Innovation should be made in the publicck Doctrine of this Church and once resolved to have them all attainted of a Premunire But afterwards upon the interposition of some Friends and the reverend esteem she had of the excellent Prelate the Lord Archbishop whom she commonly called her Black Husband she was willing to admit him to his defence and he accordingly declared in all humble manner that he and his Associates had not made any Articles Canons or decrees with an intent that they should serve hereafter for a standing Rule to direct the Church but only had resolved on some Propositions to be sent to Cambridge for the appeasing of some unhappy differences in the University with which Answer her Majesty being somewhat pacified commanded notwithstanding that he should speedily recall and suppress those Articles which was performed with such care and diligence that a Copy of them was not to be found for a long time after And though we may take up this relation upon the credit of History of the Lambeth Articles printed in Latin 1651. or on the credit of Bishop Mountague who affirms the same in his Appeal Appeal p. 71. Resp Nec p. 146 Anno 1525. yet since the Authority of both hath been called in question we will take our warrant for this Narrative from some other hands And first we have it in a book called Necessario Responsio published by the Remonstrants Anno 1618. who possibly might have the whole story of it from the mouth of Baroe or some other who lived at that time in Cambridge Cabul p. 117. and might be well acquainted with the former passages And secondly We find the same
say the Lord Protector and the rest of the Privy Council acting in his Name and by his Authority performed by Archbishop Cranmer and the other six before remembred assisted by Thirdby Bishop of Winchester Day Bishop of Chichester Ridley Bishop of Rochester Taylor then Dean after Bishop of Lincoln Redman then Master of Trinity Colledge in Cambridge and Hains Dean of Exeter all men of great abilities in their several stations and finally confirmed by the King the Lords Spiritual and Temporal and the Commons in Parliament Assembled 23 Edw. VI. In which Confirmatory act it is said expresly to have been done by the especial aid of the Holy Ghost which testimony I find also of it in the Acts and Monuments fol 1184. But being disliked by Calvin who would needs be meddling in all matters which concerned Religion and disliked it chiefly for no other reason as appears in one of his Epistles to the Lord Protector but because it savoured too much of the ancient Forms it was brought under a review the cause of the reviewing of it being given out to be no other than that there had risen divers doubts in the Exercise of the said Book for the fashion and manner of the Ministration though risen rather by the curiosity of the Ministers and Mistakers than of any other cause 5 6 Edw. 6. cap. 1. The review made by those who had first compiled it though Hobeach and Redman might be dead before the confirmation of it by Act of Parliament some of the New Bishops added to the former number and being reviewed was brought into the same form in which now it stands save that a clause was taken out of the Letany and a sentence added to the distribution of the blessed Sacrament in the first year of Queen Elizabeth and that some alteration was made in two or three of the Rubricks with an addition of Thanksgiving in the end of the Letany as also of a Prayer for the Queen and the Royal Issue in the first of King James At the same time and by the same hands which gave us the first Liturgy of King Edward VI. was the first Book of Homilles composed also in which I have some cause to think that Bishop Latimer was made use of amongst the rest as one who had subscribed the first other two books before mentioned as Bishop of Worcester Ann. 1537. and ever since continued zealous for a Reformation quitting in that respect such a wealthy Bishoprick because he neither would nor could conform his judgment to the Doctrine of the six Articles Authorized by Parliament For it will easily appear to any who is conversant in Latimers writings and will compare them carefully with the book of Homilies that they do not only savour of the same spirit in point of Doctrine but also of the same popular and familiar stile which that godly Martyr followed in the course of his preachings for though the making of these Homilies be commonly ascribed and in particular by Mr. Fox to Archbishop Cranmer yet it is to be understood no otherwise of him thad than it was chiefly done by encouragement and direction not sparing his own hand to advance the work as his great occasions did permit That they were made at the same time with King Edwards first Liturgy will appear as clearly first by the Rubrick in the same Liturgy it self in which it is directed Let. of Mr. Bucer to the Church of England that after the Creed shall follow the Sermon or Homily or some portion of one of them as they shall be hereafter divided It appears secondly by a Letter writ by Martin Bucer inscribed To the holy Church of England and the Ministers of the same in the year 1549. in the very beginning whereof he lets them know That their Sermons or Homilies were come to his hands wherein they godlily and effectually exhort their people to the reading of Holy Scripture that being the scope and substance of the first Homily which occurs in that book and therein expounded the sense of the faith whereby we hold our Christianity and Justification whereupon all our help censisteth and other most holy principles of our Religion with most godly zeal And as it is reported of the Earl of Gondomar Ambassador to King James from the King of Spain that having seen the elegant disposition of the Rooms and Offices in Burleigh House not far from Stanford erected by Sir William Cecil principal Secretary of State and Lord Treasurer to Queen Elizabeth he very pleasantly affirmed That he was able to discern the excellent judgment of the great Statesman by the neat contrivance of his house So we may say of those who composed this book in reference to the points disputed A man may easily discern of what judgment they were in the Doctrine of Predestination by the method which they have observed in the course of these Homilies Beginning first with a discourse of the misery of man in the state of nature proceeding next to that of the salvation of man-kind by Christ our Saviour only from sin and death everlasting from thence to a Declaration of a true lively and Christian saith and after that of good works annexed unto faith by which our Justification and Salvation are to be obtained and in the end descending unto the Homily bearing this inscription How dangerous a thing it is to fall from God Which Homilies in the same form and order in which they stand were first authorized by King Edward VI. afterwards tacitly approved in the Rubrick of the first Liturgy before remembred by Act of Parliament and finally confirmed and ratified in the book of Articles agreed upon by the Bishops and Clergy of the Convocation Anno 1552. and legally confirmed by the said King Edward Such were the hands and such the helps which co-operated to the making of the two Liturgies and this book of Homilies but to the making of the Articles of Religion there was necessary the concurrence of the Bishops and Clergy Assembled in Convocation in due form of Law amongst which there were many of those which had subscribed to the Bishops book Anno 1537. and most of those who had been formerly advised with in the reviewing of the book by the Commandment of King Henry VIII 1543. To which were added amongst others Dr. John Point Bishop of Winchester an excellent Grecian well studied with the ancient Fathers and one of the ablest Mathematicians which those times produced Dr. Miles Coverdale Bishop of Exon who had spent much of his time in the Lutheran Churches amongst whom he received the degree of Doctor Mr. John Story Bishop of Rochester Ridley being then preferred to the See of London from thence removed to Chichester and in the end by Queen Elizabeth to the Church of Hereford Mr. Rob. Farran Bishop of St. Davids and Martyr a man much favoured by the Lord Protector Sommerset in the time of his greatness and finally not to descend to those of the lower
Falling from the grace of God according to the Doctrine of the Church of England And hereunto I must needs say that I never met with any satisfactory and sufficient Answer how much soever some have slighted the authority of it or the strength rather of the Argument which is taken from it for Mr. Yetes of Ipswitch from whose Candle most of them that followed borrow all their light in his book intituled Ibis ad Caesarem written against Mountagues Appeal can find no better Answers to it or evasions from it than they four that follow viz. 1. That the Homily speaks of the visible Church and therefore it is not to be construed in the same sense of all whereas the Homily speaketh of Gods chosen people Ibid. ad Cas p. 2. c. 3. p. 139. his chosen Vineyard are the words and consequently not only of the mixed multitude in a visible Church He answers secondly That it speaks with limitation and distinction some beholding the face of Gods mercy aright other not as they ought to do the one of which may fall quite away the other being transformed can never be wholly deformed by Satan but this is such a pitiful shift as could not save the man from the scorn of laughter had he been deal with in his kind the Homily speaking largely of those men which having beheld Gods face of mercy in Jesus Christ as they ought to do do afterwards neglect the same prove unthankful to him and order not their lives according to his Example and Doctrine c. For which consult the place at large in the former Church He answers thirdly that the Homily speaks conditionally if they afterwards c. that is to say if afterwards they neglect the same prove unthankful to him and order not their lives according to his Example and Doctrine c. and so concludes nothing positively and determinately which is a sorrier shift than that which you had before for if such conditional Propositions conclude nothing positively what will become of all those Propositions in the Scriptures by which we are assured That if a sinner do repent him of his sins wickednesses he shall find mercy from the Lord Do they conclude nothing positively neither most miserable were the state of man if these conditional Propositions should conclude nothing to the comfort of a troubled conscience And finally he answereth thus that the Homily speaks of Gods dreadful countenance appearing in Plagues Sword Famine and such like temporal punishments wherewith the Elect may be chastened as well as others that they may not for ever be condemned with the wicked the first part of which Allegation I confess to be true Gods judgments falling promiscuously on all sorts of people but the addition is unknown and is not to be found in the words of the Homily And secondly the Homily speaks not only of Gods temporal judgments with which the Elect be chastened as well as others that they may not for ever be condemned with the wicked but positively and determinately of taking from them his Kingdom and holy Word as in the former so that they shall be no longer in his Kingdom governed no longer by his holy Spirit put from the Grace and benefit which they had c. But Master Yates intends not so to leave the matter we must first see that he is as good at raising an Objection as at the making of an Answer and he objecteth out of another of he Homilies that though the godly do fall yet they walk not on purposely in sin they stand not still to continue and tarry in sin they sit not down like careless men Hom. of certain places of Scripture fol. 150. without all fear of Gods just punishment for sin through Gods great grace and infinite mercy they rise again and fight against sin c. But first it may be hoped that Master Yates could not be ignorant how great a difference there is betwixt such passages as fall occasionally and on the by from the pen of a Writer discoursing on another Argument and those which do occur in such Discourses Sermons and other Tractates as purposely are made and fitted to the point in hand And secondly though it be affirmed in the said Homily that the godly man which shall add sin to sin by Gods great grace and infinite mercy may arise again and fight against sin Yet can it not be gathered thence that it is so at all times and in all such cases that is to say that neither the great grace nor his infinite mercy shall be wanting at any time unto such as are fallen from God or that man shall not be wanting to himself in making a right use of it to his rising again And then this passage in the Homily will affirm no more to this purpose than the Article doth Art 16. where it is said that after we have received the Holy Ghost we may depart from grace given and fall into sin and by the grace of God we may arise again and amend our lives Now to these testimonies from the Homilies the publick Liturgy and the writings of the Learned men and Godly Martyrs before remembred it will not be amiss to add one more that is to say Master Lancelot Ridley Arch-Deacon of Canterbury who by his name seems to have had relation to Doctor Nicholas Ridley Bishop of London and by his office to Doctor Cranmer Arch-bishop of Canterbury the two chief Agents in the work of the Reformation This man had published some Expositions on Saint Pauls Epistles to the Ephesians and Philippians as he did afterwards on that to the Collossians also which last was printed by Richard Grafton 1548. At which time both the first Liturgy and the first book of Homilies were in force and practice and therefore was not like to contain any point of Doctrine repugnant unto either of them And if we look upon him in his Comment upon the Epistle we shall find him thus declare himself in the points disputed which I will lay all together according to the method formerly observed in setting down the Articles sor points themselves For first in reference to Election unto life eternal he telleth us That all fulness of the Father is said to dwell in Christ Ridley in Colâ—s cap. 1 6. that all men should know all the goodness they have to come of God by Christ to them and all that believe in Christ should not perish but be saved and should have life everlasting by Christ with the Fâ—ther Liâ—â— in cap. 2. P. 1. And afterwards speaking on those vertues which St. Paul commends in the Elect he tells us That those vertues do shew unto us who be elected of God and who not as far as man can judge of outward things and that those men may be concluded to be elected of God who hate all vice and sin that love vertue and godly living and in it do walk all their life-time by true faith and
works of the spirit 2. More plainly doth he speak in the second place of Universal Redemption Id. in cap. 1 6. telling us that all men which either for their Original sin or for their Actual sin were out of Gods favour and had offended God should by Christ only be reconciled to Gods favour and have remission of their sins and be made partakers of everlasting life that Christs death was a full and sufficient satisfaction for the sins of the whole World Id Ibid. 〈◊〉 1. and for all them that shall be sanctified and saved that Christ by his death once for all Id. Ibid. 〈…〉 hath fully and perfectly satisfied for the sins of all men and finally that there re this is an undoubted truth ever to be believed of all Christians that Christ by his Passion and Death hath taken away all the sins of the World In the next place he puts the question with reference to the application of so great a benefit for what causes God would not have his Word preached unto the Gentiles till Christs time and makes this answer thereunto First That it is a point not to be too curiously searched or enquired after Secondly That it is enough for us to know that it was so ordered by Gods Will Id. Ibid. G. 2 3. But thirdly That it might yet be done either because by their sins they had deserved their blindness and damnation as indeed they had or that God saw their hard hearts or their stiff necks and that they would not have received it before Christs comings if the Gospel had been preached unto them or finally that God reserved that mystery unto the coming of our Saviour Christ that by him all goodness should be known to come to us Id. cap. 2. H. 7. c. As for the necessary influences of Gods Grace and mans co-working with the same he telleth us briefly That no man ought to ascribe the good works that he dâ—th â—s himself or to his own might and power but to God the Author of all goodness but then withal that it is not enough for men to have knowledge of Christ and his benefits but that they must encrease in the knowledge of God Idâ—â— cap. 4. which knowledge cometh by Gods Word And finally as to the point of falling away he gives us first the example of Demas who as long as all things were prosperous with S. Paul was a faithful Minister to him and a faithful Disciple of Christ but when he saw Paul cast into Prison he forsook Paul and his Doctrine and followed the World then he inferreth that many such there be in the World c. of whom speaketh Christ Matth. 13. Many for a time do believe but in time of tribulations they shrink away And finally he concludes with this advice That he that standeth should look that he did not fall and that he do no trust too much to his own might and power for if he did he should deceive himself and have a fall as Demas had And so much for the judgment and opinion of Master L. Ridley in the points disputed who being Arch-deacon of Canterbury as before was said may be presum'd to be one of those who concurred in Convocation to the making of the Articles of K. Edwards book 1552. to find the true and natural meaning of which Articles we have taken this pains CHAP. XV. Of the Author and Authority of King Edwards Catechism as also of the judgment of Martin Bucer and Peter Martyr in the Points disputed 1. The Catechism published by the Authority of King Edward VI. Ann. 1553. affirmed to have been writ by Bishop Poinet and countenanced by the rest of the Bishops and Clergy 2. Several passages collected out of that Catechism to prove that the Calvinian Doctrines were the true genuine and ancient Doctrines of the Church of England 3. With a discovery of the weakness and impertinency of the Allegation 4. What may most probably be conceived to have been the judgment of Bishop Pointer in most of the Controverted Points 5. An Answer to another Objection derived from Mr. Bucer and Peter Martyr and the influence which their Auditors and Disciples are supposed to have had in the Reformation 6. That Bucer was a man of moderate Counsels approving the first Liturgy of King Edward VI. assenting to the Papists at the Dyet of Ratisbone in the possibility of falling from grace and that probably Peter Martyr had not so far espoused the Calvinian quarrels when he lived in Oxon. as after his return to Zurick and Calvins Neighbourhood 7. The judgment of Erasmus according as it is delivered in his Paraphrases on the four Evangelists proposed first in the general view and after more particularly in every of the Points disputed SEcuri de salute de gloria certemus Having shewed the cause by so many pregnant Evidences derived from the Articles and Homilies Tacit in vita Agric. and backt by the consenting Testimonies of Learned men and godly Martyrs it would add something at the least in point of Reputation if not of glory also to gain Bishop Poinet to the side of whom as to his personal capacity we have spoken already and must now look back upon him in relation to a Catechism of his setting forth Printed by Wolfe in Latine and by Day in English Anno 1553. being the next year after the Articles were agreed upon in the Convocation a Catechism which comes commended to us with these advantages that it was put forth by the Authority of King Edward VI. to be taught by all School-masters in the Kingdom By another of the same persuasion Prin. Anti-Armin Pag. 44. that the King committed the perusal of it to certain Bishops and other Learned men whom he much esteemed by whom it was certified to be agreeable to the Scripture and Statutes of the Realm that thereupon he presixt his Epistle before it in which he commands and charges all School-masters whatsoever within his Dominions as they did reverence his Authority Anti-Armin Page 48. and as they would avoid his Royal displeasure to teach this Catechism diligently and carefully in all and every their Schools that so the youth of the Kingdom might be setled in the grounds of true Religion and furthered in Gods worship The Church Historian seems to give it some further countenance Ch Hist lib. 7. fol. 421. by making it of the same extraction with the book of Articles telling us that by the Bishops and Learned men before-mentioned we are to understand the Convocation and that it was not commanded by his Majesties Letters Patents to all School-masters only but by him commended to the rest of the Subjects which cost these several Authors have bestowed upon it out of an hope of gaining some greater matter by it towards the countenancing and advancing of the Calvinian Doctrine Predestination as the true genuine and ancient Doctrine of this Church certain I am that both Mr.