are fitter to be the consenters to than the contrivers of business, it was thought fit to contract the synod into a select committee of some six and twenty besides the Prolocutor, who were to ripen matters, as to the propounding and drawing up the forms to what should pass, yet, so that nothing should be accounted the act of the House, till thrice (as I take it) publicly voted therein.”* Now the canon was

passed touching the regal power, affirming the order of Kings to be of divine right, the ordinance of God himself; that the government of the Church belongs in chief to Kings; as also the power to call and dissolve councils both national and provincial; that the assertion of any independent coactive power, either papal or popular, is treason as well against God, as against the King: that for subjects to bear arms against their Kings, either offensive or defensive, is contrary to Scripture; and that the right of the King to all manner of necessary support and supply, and of the subject to his property are not contrary but agreeable, the one to the other. This canon especially provoked the indignation of the parliament at an after period.

Next this assembly adopted an oath obliging the clergy not only to obedience to the then constitution of the Church, but to maintain it without seeking directly or indirectly any alteration in the hierarchical form. This oath was to be taken by members of the Universities, schoolmasters, &c.

* Fuller's Ch. Hist. B. xi. pp. 167, 168.

f

Then was drawn up "A Declaration concerning some Rites and Ceremonies."

In this declaration, it was affirmed that the standing of the Communion Table side-way under the east window of every chancel or chapel, is in its own nature indifferent, but that it is adjudged fit and convenient that all churches and chapels do conform themselves in this particular, to the example of the Cathedral or mother-churches, saving always the general liberty left to the Bishops by law during the time of the administration of the Holy Communion. "And we declare that this situation of the holy table doth not imply that it is or ought to be esteemed a true and proper altar, whereon Christ is again really sacrificed: but it is, and may be called an altar by us, in that sense which the Primitive Church called it an altar, and no other."

The Communion Table was to be railed about to prevent the irreverent use of it, the putting of hats upon it, common amongst those who abhor reverence in worship.

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Obeisance is also commended to all upon entering and upon leaving the Church or the Chancel, according to the most antient custom of the Primitive Church in the purest times, and of this Church also, for many years of the reign of Queen Elizabeth. The receiving therefore of this antient and laudable custom, we heartily commend to the serious consideration of all good people, not with any intention to exhibit any religious worship to the Communion Table, the east, or Church, or

any thing therein contained, in so doing; or to perform the said gesture in the celebration of the holy eucharist, upon any opinion of the corporal presence of the body of Christ on the holy table, or in the mystical elements: but only for the advancement of God's Majesty, and to give him alone that honour and glory that is due unto him, and no otherwise. And in the practice or omission of this rite we desire that the rule of charity, prescribed by the apostle, may be observed, which is, that they which use this rite, despise not them who use it not; and that they who use it not, condemn not those that use it." This was at least something gained on the side of the less ceremonious party. Time was, when to bow or not to bow was made a more important question.

The most remarkable of the remaining canons were those that were designed to check the ill practices of Bishops' Chancellors, Commissioners, &c.

a

Heylyn tells us that there had also been “ design in deliberation, touching the drawing and digesting of an English Pontifical, to be approved by this Convocation, and tendered to his Majesty's confirmation. Which said Pontifical was to contain the form and manner of his Majesty's late coronation, to serve for a perpetual standing rule on the like occasions; another form to be observed by all Archbishops and Bishops, for consecrating Churches, Churchyards, and Chapels; and a third, for reconciling such penitents as either had done open penance, or had revolted from the faith

to the law of Mahomet. Which three, together with the form of Confirmation, and that of ordering Bishops, Priests, and Deacons, which were then in force, were to make up the whole body of the book intended." Another scheme that failed was the introduction of the service in Latin into all Colleges and Halls, at least in the morning prayer: so Heylyn appears to intimate.*

The canons were disallowed in the succeeding parliament. The oath also fell to the ground, Sanderson himself being amongst those who regarded the imposition of it as tending to endanger the Church.

Life of Laud, p. 442.

CHAPTER VI.

Fuller's Joseph's Parti-coloured Coat.

ROM his numerous acquaintance it was impossible but that Fuller must have been well known, and from his indefatigable labours as a student, combined with the powerful recommendation of his ready imagination, his popularity as a preacher was rendered equally certain. Add to this that his sermons had also the charm of truth, so that his popularity was of the highest kind. It did not commence amongst a swarm of butterflies;

it grew not up amongst a crowd of itching ears. It was not owing to their defects, but in spite of them, that Fuller and Andrewes and others of the like kind were in such estimation. But it must be allowed that unseasonable as is wit in sacred things, men are every where caught by it in spite of themselves.

Accordingly, when a collection of funeral sermons was published in 1640, Fuller's name appeared amongst the authors. These were Dr. Daniel Featley, Archbishop Abbot's Chaplain, like Fuller abundantly stored with all sorts of illustra