in Fuller rectified. Fuller's

Ch. Hist.

77.

PECHAM, several of the services incident to the fee, were sunk. In Abp. Cant, such cases, the lords lost their wards, marriages, and reA mistake liefs. But Mr. Fuller is mistaken in affirming the Church was bound to no knight's service for the defence of the realm; for, it is plain, the bishops and several of the mobook 3. p. nasteries held their baronies by knight's service, and were obliged to pay escuage, and send soldiers into the field in proportion to the number of their knights' fees. And (not to mention what has been said already) for this reason we Vid. supra. find William Rufus displeased with Anselm; because when that prince marched his troops into Wales, the archbishop, as the king complains, sent him men not fit for service. And, in the reign of Henry IV., when the commons in parliament complained that the clergy enjoyed their estates without undergoing the common burthens, or giving their assistance to the necessities of the commonwealth; to Walsing this, amongst other things, archbishop Arundel replied, that ham Hypodigm.Neus- the Church sent their tenants to serve the king in the field, no less than those who held of the laity.

triæ, p. 563.

A provincial synod at Lambeth.

A. D. 1281.

Westmin

ster ad An.

1281.

The cup taken away

In the year 1281, the archbishop of Canterbury convened a provincial synod at Lambeth. In his mandate to Richard Gravesend, bishop of London, after having mentioned the convening of the suffragans, he gives him to understand that he designed to summon all the inferior prelates: those dignitaries, according to the canons, being obliged to appear in council. Now, by inferior prelates we are to understand abbots, priors, deans, and archdeacons. But of any other representation of the inferior clergy, the mandate takes no notice; which is an argument, the state of the convocation was different from what it is at present.

Part of the business of this council was to confirm the constitutions of Otho and Othobon: and though the greatest part of the canons treat upon old matter, yet there are some things new, of which I shall inform the reader.

By the second canon it appears, that the communicating from some of in one kind began to gain ground: for here, the parish the laity. priests, when they administer the holy communion, are enjoined to acquaint the more ignorant sort of the laity, that the body and blood of our Saviour, or the integrity of the sacrament, is contained under the single species of bread. They are likewise to teach them that what they receive in

WARD I.

the chalice, is unconsecrated wine, and given them only that EDthey may swallow the other species with more conveniency. K. of Eng. For, as the canon goes on, the blood of our Lord, under the species of consecrated wine is allowed only to the priest that celebrates, in these lesser churches.

We may observe therefore that this innovation of half communion had not yet prevailed in cathedral and conventual churches, nor in all likelihood in the universities. For this new doctrine was to be inculcated simplicibus, to the more illiterate sort of people: their ignorance being most likely to make them acquiesce under so unprimitive and uncatholick a practice. This, to say no more of it, was so notorious a departure from general custom and tradition, that they did not think it safe to venture upon a counterpractice all at once. They left the more knowing people to the benefit of both kinds. And where they were so hardy to do otherwise, they continued the appearance of the ancient usage, and gave the people the wine, though they retrenched the consecration.

To proceed with the second canon; the priest is enjoined not to give the eucharist, without a sufficient assurance the person has been confessed. Neither is any rector or vicar allowed to give the holy eucharist to one of another parish, without the permission of the priest to whom such persons belong. But then this order was not to reach travellers, nor forbid the sacrament to any other persons in cases of necessity.

The third canon takes notice, that some of the clergy rebaptized those children who had been baptized by the laity. This practice is forbidden for the future: and where the priest has reason to doubt, whether the infant is baptized in due form or not, he is then to baptize him, with these conditional words, Si non es baptizatus, Ego te baptizo, &c.

The eighth canon complains, that the discipline for incest, and such other scandalous crimes, was sometimes hushed, and overlooked; it is therefore decreed, that such libertines should be put to open penance. And at the close it is added, that those who were guilty of wilful murder, should not receive absolution from any person beneath a bishop, unless he was in extremis, and lay in danger of dying.

The tenth takes notice how much the people are liable to

481.

duties in re

Lament.

4. 4.

Isaiah, 41.

17.

PECHAM, suffer by the ignorance and indiscretion of their spiritual Abp. Cant, guides. And that some churchmen who had a talent for Parish the pulpits, omitted preaching in those places that stood priests obliged to most in need of instruction; which makes the case applicaexplain the ble to that mentioned by the prophet, "the young children principal articles and ask bread, and no man breaks it unto them." And elseligion four where it is said, "the poor and needy seek water, and there times a year is none, and their tongue fails for thirst." To prevent this misfortune, every parish priest is enjoined to explain the fundamental and necessary parts of religion to the people, every quarter; which was to be done in plain intelligible language, without making use of the niceties and distinctions of the schoolmen. The heads they were to expound upon, were these: the fourteen articles of faith; the ten commandments; the two evangelical precepts of love; the seven works of mercy; the seven deadly sins, with those which proceeded from them; the seven principal virtues; and the seven sacraments. And that no churchmen may pretend ignorance in these matters, the canon gives a brief recital of them.

The four

teen articles of faith.

As to the articles of faith; seven of them concern the mystery of the Trinity: four of these belong to the essence and properties of the Godhead, and the other three relate to the effects performed by that supreme Being. The first is the indivisible unity of the divine essence in three persons; agreeably to this part of the creed, "I believe in one God." The second is to believe God the Father begotten of none. The third professes the Son begotten, and God. The fourth declares the Holy Ghost to be God, though neither begotten nor unbegotten, but proceeding equally both from the Father and the Son. The fifth article owns the creation of heaven and earth, (that is, of all visible and invisible creatures,) an effect of the whole and undivided Trinity.

The sixth comprehends the sanctification of the faithful by the Holy Ghost; and the sacraments of grace, and all other benefits received within the communion of the Church. From this branch it appears, that the sacraments, discipline, and authority of the Church, enforced by the assistances of the Holy Ghost, are a sufficient provision for the recovery of any sinner; and that without the pale of the Church there is no salvation.

EDWARD I.

The seventh article treats of the resurrection of the body; of its reunion with the soul, and the eternal happi- K. of Eng. ness of the saints in the life to come. And by the different tendencies of virtue and vice, and the denunciations against sin in the Gospel, the misery of the wicked may be hence inferred.

The other seven articles relate to the humanity of our Saviour. The first is his incarnation, or his taking human flesh of the blessed Virgin, by the operation of the Holy Ghost. The second is the real birth of God incarnate of the immaculate Virgin. The third takes in the passion of Christ, both God and man, who suffered death upon the cross under Pontius Pilate. The fourth sets forth the descent of Christ's spirit into hell, while his body remained in the grave: the design of which descent was to conquer and triumph over the powers below. The fifth acquaints us with the resurrection of our blessed Saviour. By the sixth, we are taught his ascension into heaven. And the seventh instructs us in the doctrine of his coming to judge the world.

482.

From hence, the archbishop, in his constitutions, proceeds to treat briefly of the Ten Commandments. The three first 4 brief exof these, according to his division, relate to God, and con- on the Deposition upstitute the first table; the remaining seven concern our calogue. neighbour, and are called the commandments of the second table. The first commandment is, "Thou shalt have no other gods before me." By this precept all idolatrous worship is forbidden. Thus far the prohibition lies, as it were, upon the letter; but then by inference, all application to charms, all superstitious characters, and depending upon lots, are likewise forbidden. In the second, where it is said, "Thou shalt not take the name of the Lord thy God in vain," all heresy and error in religious belief is principally condemned; and, in a secondary sense, all blasphemy, irreverent mention of the name of God, and especially perjury, falls under the prohibition. In the third commandment, it is said, "Remember that thou keep holy the Sabbath day." And here, the worship of the true God, according to the forms of his own prescribing, is commanded; but then we are to observe, that the obligation to rest upon the Jewish Sabbath determined with the other legal ceremo

PECHAM, nies; and that now, under the New Testament, the circumAbp. Cant. stance of time is altered, and the meaning of the precept transferred to Sunday, and other holy days. And that the manner of keeping these days is to be governed by the canons of the Church, and not by any Jewish superstition.

Deut. 23. 17.

The first commandment of the second table is, "Honour thy father and thy mother." We are commanded by the direct and more explicit meaning of this precept, to treat our parents with reverence and regard; to submit to their authority, and furnish them, in case of need, with the conveniences of life. Now the extent of this command reaches much farther than our natural parents; for, in a reductive sense, the bishop of the diocese and the priest of the parish, may be said to be our parents, and the Church is our mother in a spiritual signification; besides, all persons, according to their different degrees of distinction and authority in the state, may challenge a share of deference and submission. The second precept in this division is, "Thou shalt not kill;" by which, the unauthorized taking away any person's life, either by committing, encouraging, or consenting to the murder, is more directly forbidden. But this is not all, for, under these words, all injurious practice, and deserting the interest of our neighbour, is likewise condemned: thus, those who refuse to relieve the indigent, may be said to destroy them. Those, likewise, who murder a man's reputation, are guilty of the breach of this commandment, and so are all such who harass and distress the innocent. The third commandment says, "Thou shalt not commit adultery." And here, violating the rights and faith of marriage is principally condemned in the prohibition. Fornication, likewise, is no less intelligibly forbidden, as appears by the text in Deuteronomy, where it is said, "There shall be no whore of the daughters of Israel." But farther, the command extends, by way of reduction, to all instances of insobriety and impurity. The fourth command declares, "Thou shalt not steal." The most obvious sense of which precept condemns the clandestine conveying away another man's property without his consent; but then, the force and intent of the law goes much farther, and declares against seizing what belongs to our neighbour either by fraud or violence. The fifth commandment is, "Thou shalt not bear