the church-yard, or in the neighbourhood, in some publichouse, where they drink and make merry. By the benevolence of the people at these pastimes, many poor par'ishes have cast their bells, and beautified their churches, and raised stocks for the poor; and there had not been 'observed so much disorder at them as is commonly at 'fairs or markets.

"Clerk ales, [or lesser church ales] are so called, be'cause they were for the better maintenance of the parish 'elerk; and there is great reason for them, (says his lordship) for in poor country parishes, where the wages "of clerk are but small, the people, thinking it unfit that "the clerk should duly attend at church and not gain by 'his office, send him in provision, and then come on Sundays and feast with him, by which means he sells more 'ale, and tastes more of the liberality of the people, than 'their quarterly payment would amount to in many years; and since these have been put down, many ministers have complained to me (says his lordship) that they are afraid they shall have no parish clerks.

"A bid ale is when a poor man, decayed in his sub'stance, is set up again by the liberal benevolence and 'contribution of his friends at a Sunday's feast."

The people were fond of these recreations, and the bishop recommends them, as bringing the people more willingly to church; as tending to civilize them, and to compose differences among them; and as serving to increase love and unity, forasmuch as they were in the nature of feasts of charity, the richer sort keeping in a manner open house; for which and some other reasons his lordship thinks them fit to be retained.

But the justices of peace were of another mind, and signed an humble petition to the king, in which they declare that these revels bad not only introduced a great profanation of the Lord's day, but riotous tippling, contempt of authority, quarrels, murders, &c. and were very prejudicial to the peace, plenty, and good government of the country, and therefore they pray that they may be suppressed. Here we observe the laity petitioning for the religious observation of the Lord's-day and the bishop with his clergy pleading for the profanation of it.

To encourage these disorderly assemblies more effectually, archbishop Laud put the king upon republishing his father's declaration of the year 1618, concerning lawful sports to be used on Sundays after divine service; which was done accordingly, Oct. 18th, with this remarkable addition. After a recital of the words of King James's declaration, his majesty adds, "out of a like pious care for 'the service of God, and for suppressing of those humors 'that oppose truth, and for the ease, comfort, and recreation 'of his majesty's well-deserving people, he doth ratify his 'blessed father's declaration, the rather, because of late in some counties of the kingdom his majesty finds, that, un'der pretence of taking away an abuse, there hath been a 'general forbidding, not only of ordinary meetings, but of 'the feasts of the dedication of churches, commonly called 'wakes; it is therefore his will and pleasure, that these 'feasts with others shall be observed, and that all neigh'borhood and freedom with man-like and lawful exercises 'be used; and the justices of the peace are commanded 'not to molest any in their recreations, having first done their duty to God, and continuing in obedience to his maj"esty's laws." And he does further will "that publication of this his command be made by order from the bishops, 'through all the parish churches of their several dioceses "respectively."

This declaration revived the controversy of the morality of the sabbath, which had slept for many years; Mr. Theophilus Bradbourne, a Suffolk minister, had published in the year 1628, a defence of the most ancient and sacred ordinance of God, the sabbath day, and dedicated it to the king. But Mr. Fullert observes, "That the poor man fell into the ambush of the high-commission, whose welltempered severity so prevailed with him, that he became a convert, and conformed quietly to the church of En'gland." Francis White, bishop of Ely, was commanded. by the king to confute Bradbourne; after him appeared Dr. Pocklington, with his Sunday no sabbath; and after him Heylin the archbishop's chaplain, and others. These divines, instead of softening some rigors in Bradbourne's + Book xi. p. 144.

VOL. II.

34

sabbatarian strictness, ran into the contrary extreme, denying all manner of divine right or moral obligation to the observance of the whole, or any part of the Lord's-day, making it depend entirely upon ecclesiastical authority, and to oblige no further than to the few hours of public service; and that in the intervals, not only walking (which the sabbatarians admitted) but mixed dancing, masques, interludes, revels, &c. were lawful and expedient.

Instead of convincing the sober part of the nation, it struck them with a kind of horror, to see themselves invited, by the authority of the king and church, to that which looked so like a contradiction to the command of God. It was certainly out of character for bishops and clergymen, who should be the supports of religion, to draw men off from exercises of devotion in their families and closets, by enticing them to public recreations. People are forward enough of themselves to indulge these liberties, and need a check rather than a spur; but the wisdom of these times was different. The court had their balls, masquerades, and plays, on the Sunday evenings, while the youth of the country were at their morrice-dances, may-games, church and clerk ales, and all such kinds of revelling.

The revival of this declaration was charged upon archbishop Laud at his trial, but his grace would not admit the charge, though he confessed his judgment was in favor of it. It was to be published in all parish churches either by the minister, or any other person, at the discretion of the bishop, and therefore the putting this hardship on the clergy was their act and deed; but Laud knew it would distress the puritans, and purge the church of a set of men, for whom he had a'perfect aversion. The reason given for obliging them to this service was, because the two judges had enjoined the ministers to read their order against revels in the churches; and therefore it was proper to have it reversed by the same persons and in the same place.t

The severe pressing of this declaration made sad havoc among the puritans for seven years. Many poor clergymen strained their consciences in submission to their superiors. Some after publishing it, immediately read the fourth com* Dr. Warner adopts these remarks. Ed. + Fuller's Church History, b. xi. p. 148.

mandment to the people, Remember the sabbath day to keep it holy; adding, this is the law of God; the other, the injunction of man. Some put it upon their curates, whilst great numbers refused to comply upon any terms whatsoev

er.

Fuller says, "that the archbishop's moderation in 'his own diocese was remarkable, silencing but three, in 'whom also was a concurrence of other non-conformities; 'but that his adversaries imputed it not to his charity but 'policy, fox-like, preying farthest from his own den, and 'instigating other bishops to do more than he would ap'pear in himself." Sir Nath. Brent, his grace's vicargeneral, attested upon oath at the archbishop's trial, that he gave him a special charge to convene all ministers before him who would not read the book of sports on the Lord's-day, and to suspend them for it; and that he gave particular order to suspend the three following Kentish ministers by name, (viz.) Mr. Player, Mr. Hieron, and Mr. Culmer. Whereupon he did, against his judgment, suspend them all ab officio & beneficio, though the king's declaration (as has been observed) does not oblige the minister to read it, nor authorize the bishops to inflict any punishment on the refusers. When the suspended ministers repaired to Lambeth, and petitioned to be restored, the archbishop told them, if they did not know how to obey, he did not know how to grant their petition. So their suspension continued till the beginning of the commotions in Scotland, to the ruin of their poor families; Mr. Culmer having a wife and seven children to provide for.§

+ Prynne's Cant. Doom. p. 149.

* Book xi. p. 148. § Dr. Grey introduces here a long quotation from Anthony Wood, and refers to a bad character of Mr. Culmer drawn by Mr. Lewis in Dr. Calamy's continuation of ejected ministers, to shew what small reason Mr. Neal had to defend him. It should seem from those authorities, that he was a man of a warm and violent temper, and some heavy charges are brought against him. But not to say that prejudice appears to have drawn his picture, admitting the truth of every thing alledged against him, it is irrelevant to the vindication of archbishop Laud, whose severity against Mr. Culmer had not for its object his general deportment, or any immorality, but his not reading the book of sports; i. e. a royal invitation to men to give themselves up to dissipating, riotous, and intemperate diversions on a day sacred to sobriety. See on Mr. Culmer's character, Palmer's Non-conformist's Memorial, vol. ii. p. 77. Ed.

Several clergymen of other dioceses were also silenced, and deprived on the same account; as, Mr. Thomas Wilson of Otnam, who being sent for to Lambeth, and asked whether he had read the book of sports in his church, answered no; whereupon the archbishop replied immediately, I suspend you for ever from your office and benefice till you read it; and so he continued four years, being cited into the high commission, and articled against for the same crime. Mr. Wrath and Mr. Erbery were brought up from Wales, Mr. William Jones from Gloucestershire, with divers others, and censured by the high commission (of which the archbishop was chief) for not reading the declaration, and not bowing his body at the blessed name of Jesus, &c.* To these may be added Mr. Whitfield of Ockly, Mr. Garth of Woversh, Mr. Ward of Pepper-Harrow, Mr. Farrel of Purbright, and Mr. Pegges of Wexford, to whom the archbishop said, that he suspended him ex nunc prou tex tunc, in case he did not read the king's declaration for sports, on the Sunday se'nnight following.

The reverend and learned Mr. Lawrence Snelling, rector of Paul's-Cray, was not only suspended by the high commission at Lambeth for four years, but deprived and excommunicated, for not reading the declaration, &c.† He pleaded in his own defence the laws of God and of the realm, and the authority of councils and fathers; he added, that the king's declaration did not enjoin ministers to read it, nor authorize the bishops or high commissioners to suspend or punish ministers for not reading it; that it being merely a civil, not an ecclesiastical declaration enjoined by any canons or authority of the church, no ecclesiastical court could take cognizance of it. All which Mr. Snelling offered to the commissioners in writing, but the archPrynne's Cant. Doom p. 151.

+ Dr. Grey, to impeach the fairness of Mr. Neal, quotes here Rushworth, to shew that sentence was passed on Mr. Snelling for omitting to read the litany and wear the surplice, and for not bowing, or making any corporal obeisance at hearing or reading the name of Jesus." It is true, that on these premises also the sentence of deprivation was passed; but it appears from Rushworth, that he had been previously suspended ab officio & beneficio, and excommunicated, solely on the ground of refusing to read the book of sports; and that this offence was the primary cause of the deprivation. Rushworth's Collections, vol, ii. part ii. p. 460-61. Ed.