been lately censured for drawing a resembling exposition out JAMES I. of Socinus's works. His majesty, to satisfy himself further, sent to the two divinity professors at Cambridge for their judgment upon the point. These learned divines argued on the contra-remonstrant's side, and gave it under their Simpson hands that the predominancy of appetite, and the acting recants his exposition counter to conscience, mentioned in the seventh of the Ro- of the 7th of mans, was to be understood of a regenerate man; and that this was St. Austin's last opinion in his " Retractations." king. After this determination the preacher was enjoined a public Hist. Unirecantation before the king, to which sentence he sub- bridge, mitted. the Romans before the Fuller's vers. Cam p. 160. Artic. Hist. p. 632. But the learned Heylin observes, that no offence was taken at the first part of Simpson's sermon; for here he went no further than Dr. Overall's precedent above-mentioned. Secondly, in the opinion of this learned gentleman, it is probable the latter part of his discourse might have passed the test, had it not been his misfortune to have fallen in with an unacceptable author; Arminius having formerly declared himself of the same opinion, might possibly give the king a prejudice, and disincline him to the exposition. Heylin, But whether Heylin is right or no in this conjecture, is more Quinq. than I shall determine. To proceed: Dr. Mocket, warden of All Souls', in Ox- Dr. Mocket's book burnt, ford, and chaplain to archbishop Abbot, published a book and why. in good Latin, containing the following tracts, viz. "The Apology of the Church of England," "The Greater and Lesser Catechism," "The Nine-and-thirty Articles," "The Common Prayer," "The Ordination of Bishops, Priests, and Deacons," "The Polity or Government of the Church of England." The "Homilies" being thought too voluminous for a full translation, he abridged them into propositions. This book was attacked by several critics at its first appearing. Some taxed him for presumption for Thomas undertaking such a work without the king's permission: res others complained he had been too loose and paraphrastical, and exceeded the liberty of a translator: and that the propo- stands on the sitions extracted out of the "Homilies" had a bias in the version, and ran to his private opinions. Another objection was, that he had asserted the privilege of the see of Fuller "Cum privilegio" title page. Politic. Angl. cap. 5. p. 314. ABBOT, Canterbury too far, and allowed the archbishop a power to Abp. Cant. confirm the election of his provincials; and for this he cites the authority of the first council of Nice, confirmed by Constantine the Great. The canon runs thus: "If any person is consecrated a bishop without the consent of his metropolitan, the synod declares he ought not to be owned under that character." This doctrine, it seems, bore too close upon the regale: but Mocket afterwards brings himself off: for he expressly declares, that the king's assent to the election must precede the metropolitan's confirmation. Further, Dr. Mocket, in his translation of the Nine-and-thirty Articles, omitted the first clause in the twentieth, concerning the "authority of the Church in controversies of faith." This omission, amongst other things, might probably occasion the burning his book. This public censure made a melancholy impression upon the doctor, who died in a short time after. Can. 6. Fuller's Ch. Hist. book 10. The king's declaration for recreation on Sundays. May 24, 1618. The king having lately made a progress through Lancashire, observed that the excessive scruples of some magistrates and ministers, and their tying people up from all sort of relaxation on the Sunday, had given the Papists an occasion to misreport the Church of England; as if no innocent recreation was allowed among the reformed. Now, to prevent their gaining proselytes upon this colour, the king, then at Greenwich, published the following declaration : "That for his good people's lawful recreations, his pleasure was, that after the end of Divine service they should not be disturbed, letted, or discouraged, from any lawful recreation; such as dancing, either of men or women; archery for men, leaping, vaulting, or any such harmless recreations: nor from having of May-games, Whitsun-ales, or morrice-dances, and setting up of May-poles, or other sports therewith used, so as the same be had in due and convenient time, without impediment or let of Divine service: and that women should have leave to carry rushes to the church for the decoring of it, according to their old custom; withal, prohibiting all 712. unlawful games to be used on the Sundays only, as bearbaiting, bull-baiting, interludes, and (at all times in the meaner sort of people by law prohibited) bowling." To prevent the ill use of this liberty, there were several JAMES 1. restraints in the indulgence. First, These recreations were to be so managed as not to hinder the performance of public duty at church. Secondly, That no recusant should have the benefit of this liberty. Nor, thirdly, Such as were not present at the whole of divine service. And fourthly, That none should have the freedom of this relaxation but such as kept to their own parishes. However, this declaration was somewhat shocking to a great many people; and the clergy were apprehensive the reading it in Churches would have been enjoined them and though it was published only for the use of Lancashire, they were afraid the order might be enlarged and reach the whole kingdom. But whatever the first intentions of the court might have been, the declaration was afterwards in a manner dropped, and no churchman obliged to read it. And since this subject will return in the next reign, I shall dismiss it at present. Perth de On the 31st of August this summer, a general assembly The general met at Perth: the lords Haddington, Carnegy, and Scone, assembly at were the king's commissioners. And here the five articles crees kneelwhich struck at Aberdeen, after being debated by a com- holy euchamittee, passed in the full assembly. "First, That in reverence to the Divine Majesty, and due regard to the mystery of the holy eucharist, it is decreed that this blessed sacrament shall be celebrated and received kneeling. ing at the rist. sick. "Secondly, If any good Christian, visited with long sick- Communiness, and unable to come to church; or shall declare to cating the the pastor, upon his conscience, that he believes his sickness will prove mortal, earnestly desires to receive the holy eucharist in his house, the pastor shall not deny him so great a comfort: but after notice given the night before, and upon condition there shall be three or four unexceptionable persons to communicate with him, and all things decently prepared, the minister shall give him the holy sacrament according to the order prescribed. ABBOT, Abp. Cant. Private baptism. Confirmation. And observing some "Thirdly, The minister shall frequently admonish the people not to defer the baptism of infants beyond the next Sunday after their birth, unless the reason for deferring this sacrament is approved by him: the ministers are likewise to precaution the people against baptizing their children at home, excepting in cases of apparent necessity. But when this happens, the pastor shall baptize the child in the customary form, and signify what has been done the next Lord's-day to the congregation. "Fourthly, Since confirmation is most necessary for the education of youth, and may be brought back to primitive practice, it is ordained that the minister in every parish shall catechize all children of eight years old; and when they are instructed to repeat the Lord's Prayer, the Creed, and Ten Commandments, with the answers to the questions contained in the small catechism, that then the respective bishops shall order the children to be brought to them, and give them their blessing, with a prayer for increase of grace and knowledge. "Fifthly, In regard the inestimable benefits conveyed to of the Church mankind by the birth of our blessed Saviour, by his passion, festivals. resurrection, ascension, and by the descent of the Holy Ghost, were commendably commemorated at stated times by the universal Church; it is therefore agreed by the assembly, that these anniversary festivals shall be kept for the future; and that upon such days all ministers shall choose their text, and manage their discourse suitably to the occasion." Spotswood's The articles thus settled, order was given to read them in all parish churches: the ministers were likewise obliged to dilate upon the lawfulness of them, and exhort their people to submission. The burghers of Edinburgh expected their pastors would stand off from this assembly, and keep close to their old practice; and therefore, when they found themselves disappointed in the compliance of their pastors, they A. D. 1618. deserted their communion, and applied to others of a more stubborn behaviour. The king ordered the articles to be published at the market-cross of the principal boroughs, and commanded conformity under pain of his displeasure. And thus the Church of Scotland came still nearer the English JAMES I. establishment, and made a considerable advance to the primitive form. Mountague This year the learned Selden published his "History of Selden's History Tithes." The preface discovers his disaffection to the clergy of Tithes" in a remarkable manner: he takes the freedom of coarse lan- published. guage, reproaches the order with ignorance and laziness: that they had nothing to support their credit but beard, title, and habit; and that their learning reached no further than the Breviary, the Postilles, and the Polyanthea. These outrages were smartly revenged by Richard Mountague, after- He is anwards bishop of Chichester. This divine had a better talent sered by at satire, rallied with more breeding and wit, and beat him and Tillesly. at his own weapon. His "Diatriba " is principally levelled against the philological part of Selden's discourse: the remainder, that is, the authorities from ecclesiastical antiquity and imperial constitutions, is undertaken by Dr. Richard Tillesly, archdeacon of Rochester. And because these books are out of print, and not commonly met with, I shall abstract some little of the performance, and give the reader a taste of the argument. swer." Diatrib. To begin with Mountague: this author takes notice that An abstruct Selden resolves all the right of tithes into temporal laws, Mountacustom, modus decimandi, prescription, prohibition, &c. que's AnAnd that all pleas for tithes, without reference to positive (he means human) law, are perfectly idle; and that neither in this kingdom, nor any other parts of Christendom, the Mountague, jus divinum of tithes was ever maintained or acknowledged. p. 77, 78, 79. And yet after all this direct assertion he pretends not to meddle with the divine right of tithes. On the other side Ibid. Mountague, in the name of the Church of England, puts the cause boldly upon the jus divinum, and offers to resign all benefit of human laws if he fails in the proof. He grants some Papists and Puritans are of a contrary opinion: but as to the conforming clergy, they are wholly in his sentiment. And here he cites Sir James Sempell, Sir Harry Spelman, and Sir Harry Montague, chief justice, in favour of the Id. p. 89. divine right of tithes. Selden declares, that to hold the payment of tithes is Id. p. 95. no better than voluntary alms, is a false opinion. Not |