such request unto God, but rather the contrary. As doth appear by the request there made, in these words, That we receiving these thy creatures of bread and wine, &c. which words declare, that they intend no consecration at all. And then let them glory as much as they will in their communion, it is to no purpose; seeing that the body of Christ is not there, which, as I have said, is the very thing that should be communicated.

"There did yesterday a Nobleman in this House say, that he did believe that Christ is there received in the communion set out in this Book; and being asked if he did worship him there, he said No: nor ever would so long as he lived. Which is a strange opinion, that Christ should be any where, and not worshipped. They say they will worship him in heaven, but not in the sacrament; which is much the same as if a man should say, that when the Emperor sitteth under his cloth of state, princely apparelled, he is to be hopoured; but if he come abroad in a frize coat, he is not to be honoured and yet he is all one Emperor, in cloth of gold under his canopy of state, and in a frize coat abroad in the street. As it is one Christ in heaven, in the form of man, and in the sacrament under the form of bread and wine; the scripture, as S. Augustine doth interpret it, commandeth us. to worship the body of our Saviour; yea, and that in the sacrament, in these words: Adorate scabellum pedum ejus, quoniam sanctum est: Worship his footstool, for it is holy.' Upon which place S. Augustine writeth thus: Christ took flesh of the Blessed Virgin his Mother, and in the same did walk, and the same flesh he gave us to eat unto health; but no man will eat that flesh, except he worship it before. So it is found out, how we shall worship his footstool, &c. We shall not only not sin in worshipping, but we shall sin in not worshipping.' Thus far S. Augustine. But as concerning this, if we would consider all things well, we shall see the provision of God marvellous in it. For he provideth so, that the very heretics and enemies of the truth be compelled to confess the truth in this behalf. For the Lutherans writing against the Zuinglians, do prove, that the true natural body of our Saviour Christ is in the sacrament. And the Zuinglians against the Lutheraus do prove, that then it must needs be worshipped there. And thus in their contention doth the truth burst out, whether they will or no. Wherefore, in my opinion, of these two errors, the fonder is to say, that Christ is in the sacrament, and yet not to be worshipped, than to say he is not there at all. For either they do think.

that he is there but only in imagination and fancy, and so not in very deed; or else they be Nestorians, and think that here is his body only, and not his divinity; which is both devilish and wicked.

"Now, my Lords, consider, I beseech you, the matters here in variance, whether your Lordships be able to discuss them according to learning, so as the truth may appear, or no. That is, whether the body of Christ be, by this new Book, consecrated, offered, adored, and truly communicated, or no. And whether these things be required necessarily, by the institution of our Saviour Christ, or no. And whether Book goeth nearer the truth. These matters, my Lords, be, as I have said, weighty and dark, and not easy to be discussed. And thus likewise your Lordships may think of the rest of the sacraments, which be either clearly taken away, or else mangled after the same sort, by this New Book.

"The third thing here to be considered is, the great danger and peril that doth hang over your heads, if you take upon you to be judges in these matters, and judge wrong; bringing both yourselves and others from the truth unto untruth, from the highway unto by-paths. It is dangerous enough, God knows, for a man to err himself, but it is more dangerous, not only to err himself, but also to lead other men into error. It is said in the Scripture of King Jeroboam, that Peccavit, et peccare fecit Israel, i. e. He did sin himself, and caused Israel to sin.' Take heed, my Lord's, the like be not said of you. If you pass this Bill, you shall not only, in my judgment, err yourselves, but shall also be the authors and causers that the whole reali shall err after you. For which you must give an account to

God.

"Those that have read Church History, and know the method and order of the Church, in discussing controversies in matters of religion, can testify, that they have been discussed and determined, in all times, by the Clergy only, and never by the Temporality. The heresy of Arius, which troubled the Church in the Time of Constantine the Great, was condemned in the Council of Nice. The heresy of Eutyches in the Council of Chalcedon, under Marcian. The heresy of Macedonius, in the first Council of Constantinople, in the time of Theodosius. The heresy of Nestorius, in that of Ephesus, in the time of Theodosius the Younger. And yet did never any of these good Emperors assemble their Nobility and Commons, for the discussing and determining

of these controversies; neither asked their minds [or opinions] in them, or went by number of votes or polls, to determine the truth; as is done here in this realm at this time. We may come lower, to the third Council of Toledo, in Spain, in the time of Riccaredus; and to a Council in France about 800 years ago, in the reign of Carolus Magnus: which both following the order of the Church, by licence had of the Pope, did procure the Clergy of their realms to be gathered and assembled, for reforming of certain errors and enormities within their said realms; whereunto they never called their Nobility or Commons. Neither did any of them take upon themselves either to reason or dispute, in discussing of the controversies; nor to determine them being discussed; but left the whole to the discussing and determining of the Clergy. And no marvel if these, with other Catholic Princes, used this method. For the Emperors that were heretics, did never reserve any such matter to the judgment of temporal men: as may appear to them that read the stories of Constantius, Valens, &c. who procured divers assemblies, but always of the Clergy, for the establishing of Arius's doctrine and of Zeno the Emperor, which did the like for Eutyches's doctrine; with many others of that sort. Yea, it doth appear in the Acts of the Apostles, that an infidel would take no such matter upon him. The story is this: S. Paul having continued at Corinth one year and a half in preaching the gospel, certain wicked persons did rise against him, and brought him before the Vice-Consul, called Gallio, laying unto his charge, that He taught the people to worship God contrary to their law. Unto whom the Vice-Consul answered thus: Si quidem esset iniquum aliquid, aut facinus pessimum, O vos Judæi, rectè vos sustinerem; si vero quæs tiones sint de verbo, et nominibus legis vestræ, vos ipsi videritis: ego judex horum esse nolo : If it were any matter of injustice, or a heinous crime, O ye Jews, I might justly have heard you; but if it be concerning questions and doubts of the words and matters of your law, (that is to say, if it be touching your religion) look ye to it. I will not be judge in these matters.' Mark, my Lords, this short discourse, I beseech your Lordships, and you shall perceive, that all Catholic Princes, Heretic Princes, yea and infidels, have from time to time refused to take that upon them, which your Lordships go about, and challenge to do.

But now, because I have been long, I will make an end of this matter, with the saying of two noble Emperors

Р

on the like occasions. The first is Theodosius: Illicitum est, eum qui non sit ex Ordine sanctorum Episcoporum, Ecclesiasticis se immiscere tractatibus: It is not lawful for him that is not in the Order (or rank) of holy Bishops, to interpose in religious affairs.' So the Emperor Valentinian, being desired to assemble certain Bishops together, for the examination of a point of doctrine, said: • Mihi qui in sorte sum plebis, fas non est talia curiosius scrutari. Sacerdotes, quibus ista curæ sunt, inter seipsos, quocunque loco voluerint, conveniant: It is not lawful for me, who am but a layman, to search over-curiously into such matters. Let the Priests, to whom this business belongs, meet about it, wherever they please.' But to conclude: if these Emperors had nothing to do in these matters, have not your Lordships as little to do with them? And thus desiring your Lordships to consider, and take in good part the few things that I have spoken, I make an end.' Strype's Annals, quoted in Parl. Hist. Eng. Vol. III. p.389. Of this learned, &c. as p. 314.

No. VI.

An Abstract of King Henry the Eighth's Injunctions to his Clergy. They were published in 1539, An. Reg. 28, and contain in substance :

"1. THAT all Ecclesiastical Incumbents were, for a quarter of a year after the publication, once every Sunday, and after that twice every quarter, (Mr. Collier says, but twice a year) to publish to the people, that the Bishop of Rome's usurped power had no ground in the law of God, and there. fore was, on good reasons, abolished. And that the King's power was, by the laws of God, supreme over all persons in his dominions.

"2. They were to declare the articles lately set forth, for the abrogation of some superfluous holy days.

"3. They were to exhort the people to teach their children the Lord's Prayer, Creed, and Ten Commandments, in their mother tongue, and explain one clause or article every day till the people were instructed.

"4. They were to take care that the sacraments and samentals be reverently administered in their parishes; and in their absence, to commit the care to a learned and expert curate.

5. They shall not, except on urgent occasions, go to taverns, or alehouses, nor give themselves, after meals, to drinking or riot, at tables or card-playing, or any other unlawful game, but at leisure hours read, or hear the Scriptures read, or some other honest exercise, and remember to give good example to others, to live well and christianly.

"6. Every beneficed person that had twenty pounds or above, and did not reside, was yearly to distribute the fortieth part of his benefice to the poor of the parish.

"7. Every incumbent that had an hundred pounds a year, must give an exhibition for one scholar at some grammar-school or university. And so many hundred pounds as any had, so many students he was to bring up.

"8. Where churches, chapels, and mansions were in great decay, the incumbent was, every year, to give a fifth part of his profits to the repairing of them; the same, so repaired, shall always keep and maintain in good condition.

9. All which and singular injunctions shall be inviolably observed of the said incumbents, under pain of suspension, and sequestration of the fruits of their benefices, until they have done their duty according to these injunctions."Burnet's Hist. Ref. Vol. I. Book III. p. 225.— See also the Injunctions at large, in his Collection of Records, No. VII.

No. VII.

A Taste of the Mala Dogmata.

MR. COLLIER presents us with a list of them in 59 arti cles; but in Mr. Fuller's History they amount to 67. They are too numerous to be inserted here; and besides, are far from contributing any thing, either towards our edification or instruction. However, I shall venture to give the Reader a taste of them, only because Mr. Fuller assures us they contain the Protestant Religion in ore. Some of them, in short, are as follows.

That Priests have no more authority to minister sacraments, than the Laymen have.

“That man hath no free will.

“That it is idolatry to make any oblations.