In the faith and fear of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come hither or as our Liturgy saies draw near the people Answer Amen Amen Amen Blessed be he that comes in the Name of the Lord and so come and receive in both kinds Every Parishioner shall communicate at the least three times in the year whereof Easter to be one Rubr. last after the Communion In the Primitive Church while Christians continued in their strength of Faith and Devotion they did communicate every day This custome continued in Africa till S. Cyprians time Orat. Dom. We daily receive the Eucharist for to be our food of salvation And after him till S. Augustines time Ep. 23. ad Bonifac. Insomuch as these words in our Lords Prayer Give us this day our daily bread they interpreted of the Eucharist as being daily to be celebrated But afterward when charity grew cold and devotion faint the custome grew faint withal and within a small time began to be left by little and little and some upon one pretence and some upon another would communicate but once a week In the East-Church they grew to a worse custome betimes which in after Ages came into the Latin Churches too They fell from every day to Sundaies and Holy daies only and from thence to once a year and no oftner S. Ambr. is cited for the proof of this De Sacram. l. 4. c. 4. But this wicked custome of receiving the Eucharist but once a year was but of some Greeks in the East saies S. Ambrose there which cannot properly be understood of any but the Diocess as it was anciently called or Patriarchate of Antioch For though the Eastern Empire whereof Constantinople was the Metropolis contained many Provinces yet the Eastern Church or Greeks in the East were properly those of Antioch Theodor. Hist. 1.5 c. 9. And possibly some of these might be so supine as hath been observed but of the Greeks in general no such careless custome can be affirmed for S. Chrysost. tells us that in his time in every meeting or congregation of the Church the healthful mysteries of the Eucharist are celebrated Hom. 26. in Matth. In regard of this neglect after-Councels did as the Church of England make Canons that if men could be got to receive it no oftner yet they should be forc'd to receive it at least three times in the year Christmas Easter and Whitsontide Nor was he to be reckoned amongst good Catholick Christians that did not receive at those feasts Conc. Agat c. 18. Eliber c. 81. as they are cited by Gratian. de Consor dis 2. Three times a year at the least they were to receive whereof Easter to be one and good reason For when Christ our Passeover was Sacrificed for us then of all times let us keep a Feast with this holy banquet 1 Cor. 5. 7. These Canons were made for the Laity but for those of the Clergy that lived in Cathedral and Collegiate Churches where there were enough of themselves to make a sufficient company to receive the Sacrament they were bound to receive much oftner every day Edw. 6. Liturg. every Sunday at the least Rubr. 4. after the Communion Thus we see holy Church her care to bring all her Children Clergy and Laity to the heavenly banquet of the body and blood of Christ she invites all to a frequent and due receiving of this holy Sacrament in most passionate and kind manner in that most excellent exhortation next after the prayer for the Catholick Church militant here on earth An exhortation fit to be read weekly by the Priest and seriously considered daily by all the people In which holy Church one while exhorts us by the mercies and bowels of Christ to come to this holy feast another while terrifies us by the indignation of God against those that despise his so great love and refuse to come she sends her Ministers as the man in the Gospel S. Luke 14. to tell them all things are ready◠and to bid them in the Name of God to call them in Christ's behalf to exhort them as they love their own salvation to come to this holy Supper and those that notwithstanding all this bidding shall go about to make excuses because they had bought a Farm or would try their yoke of Oxen or because they were married holy Church by her Canons and Laws endeavours to compel to come in at least three times in the year And it were to be wished that all those that despise the Churches passionate exhortations and contemn her wholsome Canons and commands in this particular would seriously at last think of that dreadful sentence of our Lord upon those that still refuse so great mercy I say unto you that none of those men which were bidden shall taste of my Supper S. Luke 14. 24. None of those that are thus bidden by Christ and his Church to his holy Supper the holy Communion and shall refuse to come shall ever taste of his great Supper hereafter or eat and drink with him at his Table in his Kingdom S. Luke c. 22. 29. If any of the Bread and Wine remain the Curate shall have it to his own use Rubr. 5. after the Communion Service That is if it were not consecrated for if it be consecrated it is all to be spent with fear and reverence by the Communicants in the Church Gratian de Consecr dist 2. c. 23. Tribus Concil Constant. Resp. ad Qu. 5. Monachon apud Balsam Theophil Alexand cap. 7. Part 4. After all have received we say the LORDS PRAYER according to ancient Custome Ambr. l. 5. de Sacram. c. 4. The people are to repeat every Petition after the Priest Rubr. If the Church did ever devise a thing fit and convenient what more than this That when together we have all received those heavenly Mysteries wherein Christ imparts himself to us and gives visible testification of our blessed Communion with him we should in hatred of all Heresies Factions and Schisms declaredly approve our selves united as Brethren in one by offering up with all our hearts and tongues that most effectual prayer Our Father c. In which we profess our selves Sons of the same Father and in which we pray for Gods pardon no otherwise than as we forgive them that trespass c. For which cause Communicants have ever used it and we at that time do shew we use yea every syllable of it as Communicants saying it together with one consent and voice This done the Priest offers up the Sacrifice of the holy Eucharist or the Sacrifice of praise and thanksgiving for the whole Church as in all old Liturgies it is appointed and together with that is offered up that most acceptable Sacrifice of our selves souls and bodies devoted to Gods service Of which see Rom. 12. and S. Aug. de Civit. Dei l. 10. c. 6. Then we say or sing the Angelical Hymn GLORY BE TO GOD ON HIGH c. wherein the Ecclesiastical Hierarchy does admirably
turning of our bodies towards a more honourable place may mind us of the great honour and majesty of the person we speak to And this reason S. Augustine gives of the Churches ancient custom of turning to the East in their publick prayers because the East is the most honourable part of the World being the Region of Light whence the glorious Sun arises Aug. l. 2. de Ser. Dom. in Monte c. 5. That this was the constant practice of the Church to turn toward the East in her publick prayers may sufficiently appear by S. Augustin in the place last cited where he sayes Cum ad orationes stamus ad Orientem Convertimur When we stand at our prayers we turn towards the East And by Epiphan l. 1. haer 19. c. 19. who there detests the madness of the Impostor Elzaeus because that amongst other things he forbad praying toward the East And the Church of England who professes to conform to the ancient practices as far as conveniently she can as may be seen in many passages of her Canons and other places did observe the same custom in her prayers as appears by the placing of the Desk for the Prayer-book above mentioned looking that way and as may be collected from this Rubrick which directs the Priest in the reading of the Lessons to turn to the people which supposes him at prayer and the Psalms to look quite another way namely as in reason may be concluded that way which the Catholick Church uses to do for divers reasons and amongst other for that which S. Augustine hath given because That was the most worthy part of the World and therefore most fit to be lookt to when we come to worship God in the Beauty of Holiness Again another reason may be given of turning from the people towards the upper end of the Chancel in our Prayers because it is fit in our prayers to look towards that part of the Church or Chancel which is the highest and chief and where God affords his most gracious and mysterious presence and that is the holy Table and Altar which anciently was placed towards the upper or East end of the Chaâ—cel This is the highest part of the Chancel set apart to the highest of Religious Services the consecration and distribution of the holy Eucharist here is exhibited the most gracious and mysterious presence of God that in this life we are capable of the presence of his most holy Body and Blood And therefore the Altar was usually call'd the Tabernacle of Gods Glory His Chair of State the Throne of God the Type of Heaven Heaven it self As therefore the Jews in their Prayers lookt towards the principal part of the Temple the Mercy-Seat Psal. 28. 2. So the Christians in their prayers turned towards the principal part of the Church the Altar of which the Mercy-Seat is but a type And as our Lord hath taught us in his Prayer to look up towards Heaven when we pray saying Our Father which art in Heaven not as if God were there confin'd for he is every where in Earth as well as in Heaven but because Heaven is his Throne whereas Earth is but his Foot-stool so holy Church by her practice teaches us in our publick and solemn prayers to turn and look not towards the inferior and lower parts of the Footstool but towards that part of the Church which most nearly resembles Heaven the holy Table or Altar Correspondent to this practice was the manner of the Jews of old for at the reading of the Law and other Scriptures he that did Minister turned his face to the people but he who read the prayers turned his back to the people and his face to the Ark. Mr. THORNDYKE of Relig. Assem pag. 231. For the choice of these Lessons and their Order holy Church observes a several course For the Ordinary Morning and Evening prayers she observes only this to begin at the beginning of the year with Genesis for the first Lesson and S. Matthew for the Second in the Morning and Genesis again for the First and S. Paul to the Romans for the Second Lesson at Even and so continues on till the Books be read over but yet leaving out some Chapters either such as have been read already upon which account she omits the Chronicles being for the most part the same with the book of Kings which hath been read already and some particular Chapters in some other Books having been the same for the most part read either in the same book or some other or else such as are full of Genealogies or some other matter which holy Church counts less profitable for ordinary hearers Only in this she alters the order of the books not reading the prophet Esay till all the rest of the books be done Because the Prophet Esay being the most Evangelical Prophet most plainly prophesying of Christ is reserved to be read a little before ADVENT For Sundayes somewhat another course is observed for then Genesis is begun to be read upon Septuagesima Sunday because then begins the holy time of penance and mortification to which Genesis is thought to suit best because that treats of our misery by the fall of Adam and of Gods severe judgment upon the world for sin Then we read forward the books as they lye in order yet not all the books but only some choice Lessons out of them And if any Sunday be as they call it a priviledged day that is if it hath the history of it expressed in Scripture such as Easter Whit sunday c. then there are peculiar and proper Lessons appointed for it For Saints dayes we observe another order for upon them except such of them as are especially recorded in Scripture and have proper Lessons the Church appoints Chapters out of the moral books such as Proverbs Ecclesiastes Ecclesiasticus and Wisdom for first Lessons being excellent instructions of life and conversation and so fit to be read upon the daies of holy Saints whose exemplary lives and deaths are the cause of the Churches Solemn Commemoration of them and Commendation of them to us And though some of these books be not in the strictest sense Canonical yet I see no reason but that they may be read publickly in the Church with profit and more safety than Sermons can be ordinarily preacht there For certainly Sermons are but humane Compositions and many of them not so wholsome matter as these which have been viewed and allowed by the judgment of the Church for many ages past to be Ecclesiastical and good nearest to divine of any writings If it be thought dangerous to read them after the same manner and order that Canonical Scripture is read lest perhaps by this means they should grow into the same credit with Canonical It is answered that many Churches have thought it no great hurt if they should but our Church hath sufficiently secured us against that danger whatsoever it be by setting different marks upon them
styling the one Canonical the other Apocryphal As for the second Lessons the Church in them goes on in her ordinary course The HYMNS Te Deum c. AFter the Lessons are appointed Hymns The Church observing S. Pauls Rule Singing to the Lord in Psalms and Hymns and Spiritual Songs every way expressing her thanks to God The antiquity of Hymns in the Christian Church doth sufficiently appear by that of our Saviour S. Matth 26. When they had sung an Hymn they went out upon which place S. Chrys. sayes They sung an Hymn to teach us to do the like Concerning singing of Psalms and Hymns in the Church we have both the Precepts and Examples of Christ and his Apostles S. Aug. Ep. 119. S. Paul ordered it in the Church of Coloss. Singing to your selves in Psalms and Hymns Col. 3. Which we find presently after practised in the Church of Alexandria founded by S. Mark Eus. Hist l. 2. c. 17. where Philo reports that the Christians had in every place Monasteries wherein they sang Hymns to God in several kinds of Meeter and Verse S. Ambrose brought them into Millaine to ease the peoples sad minds and to keep them from weariness who were praying night and day for their persecuted Bishop and from hence came all Hymns almost to be called Ambrosiani because that by him they were spread over the Latin Church With the Morning and Evening Hymns God is delighted saies S. Hierome and Possidius in the life of S. Augustine tells us c. 28. that towards the time of his dissolution S. Augustine wept abundantly because he saw the Cities destroyed the Bishops and Priests sequestred the Churches prophaned the holy Service and Sacraments neglected either because few or none desired them or else because there were scarce any Priests left to administer to them that did desire them lastly because the Hymns and Lauds of God were lost out of the Church These Hymns are to be said or sung but most properly to be sung else they are not so strictly and truly called Hymns that is Songs of praise and not only by the Church of England but by all Christian Churches of old was it so practised and so holy David directs Psal. 47. 6. O sing praises sing praises unto our God O sing praises sing praises unto our King The profit of which singing Hymns is much many wayes especially in this that they inkindle an holy flame in the minds and affections of the hearers O how I wept sayes S. Aug. in the Hymns and holy Canticles being enforc'd thereunto by the sweet voices of thy Melodious Church by reason of the proneness of our affections to that which delights it pleas'd the wisdom of the Spirit to borrow from melody that pleasure which mingled with heavenly mysteries causes the smoothness and softness of that which touches the ear to conveigh as it were by stealth the treasure of good things into mens minds to this purpose were those harmonious tunes of Psalms devised And S. Basil. in Psal. By pleasing thus the affections and delighting the mind of man Musick makes the service of God more easie When we sing or say these Hymns we stand which is the proper posture for Thanksgivings and Lauds Psal. 134. Praise the Name of the Lord standing in the Courts of the Lord. And 2 Chron. 7. 6. The Priests waited on their office the Levites also with instruments of musick of the Lord which David the King had made to praise the Lord with the 136. Psalm because his mercy endureth for ever when David praised by their ministery and the Priest sounded Trumpets before them and all Israel STOOD The erection of the body fitly expresses the lifting up of the heart in joy whence it is that rejoycing in Scripture is called the lifting up of the head S. Luke 21. 28. Lift up your heads for your redemption draweth nigh So then joy being a lifting up of the soul and praise and Thanksgiving being effects of joy cannot be more fitly expressed then by erection and lifting up of the body Standing in the Courts of the Lord when we sing praise unto him After the Morning first Lesson follows Te Deum We praise thee O God or O all ye works of the Lord c. called Benedicite The first of which We praise thee O God c. was as is credibly reported framed miraculously by â— Ambrose and S. Augustine at his Baptism and hath been in much esteem in the Church ever since as it deserves being both a Creed containing all the mysteries of Faith and a most solemn Form of Thanksgiving Praise Adoration and what not and so hath that other Canticle O all ye works of the Lord in the which the whole Creation praises God together been received and esteemed universally in the Church Concil Toletan 4. c. 13. After the Second Lesson at Morning Prayer is appointed Blessed be the Lord God of Israel called Benedictus or O be Ioyful in the Lord called Iubilate After the Evening Lessons are appointed Magnificat or My soul doth magnifie the Lord and Nunc dimittis Lord now lettest thou thy servant depart in peace or else two Psalms And very fitly doth the Church appoint sacred Hymns after Lessons For who is there that hearing God speak from Heaven to him for his fouls health can do less than rise up and praise him and what Hymns can be fitter to praise God with for our salvation than those which were the first gratulations wherewith our Saviour was entertained into the world And such are these Yet as fit as they are some have quarrell'd them especially at Magnificat My soul doth magnifie the Lord and Nunc dimittis or Lord now lettest thou thy servant depart in peace The Objections are these That the first of these was the Virgin Maries Hymn for bearing Christ in her womb The latter old Simeons for seeing and holding in his arms the blessed Babe neither of which can be done by us now and therefore neither can we say properly these Hymns The answer may be that bearing Christ in the womb suckling him holding him in our arms is not so great a blessing as the laying up his holy word in our hearts S. Luke 11. 27. by which Christ is formed in us Gal. 4. 19. and so there is as much thanks to be returned to God for this as for that He that does the will of God taught in his word may as well say My soul doth magnifie the Lord as the holy Virgin for Christ is formed in him as well as in the Virgins womb S. Matth. 12. 50. Whosoever doth the will of my Father which is in heaven the same is my brother and sister and mother And why may not we after the reading of a part of the new Testament say Lord now lettest thou thy servant depart in peace as well as old Simeon for in that Scripture by the eye of Faith we see that salvation which he then saw and more clearly reveal'd We have then
Forasmuch as the Ancient Fathers of the Church led by example of the apostles who set men apart to the ministery of the Gospel by imposition of hands with prayer and fasting appointed prayers and fasts at the solemn ordering of Ministers and to that purpose allotted certain times in which only sacred orders might be given or conferred we following their holy and religious example do constitute and decree that Deacons and Ministers be Ordained or made but only upon the Sundays immediately following jejunia quatuor temporum commonly called Ember weeks appointed in ancient time for Prayer and Fasting purposely for this cause at their first institution and so continued at this day in the Church of England 2. Sunday The Epistle perswades to temperance and abstinence from all uncleanness The Gospel tells us how we may subdue that Devil namely by stedfast faith and servent and importunate prayer 3. Sunday The Epistle as the time calls for strictness of life The Gospel commends perseverance shewing the danger of relapsing For the end of that man is worse than the beginning 4. Sunday This is called Dominica Refectionis For the Gospel tells us of Christs miraculous feeding and satisfying the hungry souls that hunger after him and his doctrine and the Epistle tells us of a Ierusalem which is above which is free and a joyous place to which we as children are heirs Thus holy Church mixes joy and comfort without sorrow and afflictions 5. Sunday This is called PASSION-SUNDAY For now begins the commemoration of the Passion of our Lord and after a long funeral pomp and train the corps follows upon Good Friday The Epistle treats of the Passion The Gospel of our Lords being slandred by the bold malice of the Jews who call him Samaritan and tell him he hath a Devil which must needs be a thorn in his side and a part of his Passion 6. Sunday This is PALM-SUNDAY on which CHRIST came from Bethany to Ierusalem and was received with joy some strewing their garments others cutting down branches and strewing them in the way whose religion it is fit that we should imitate Bernard We should meet Christ by keeping innocency bear Olive by doing works of mercy carry Palms by conquering the Devil and our vices green leaves and flowers we carry if we be adorned with vertues and we strew our garments in the way when by mortification we put off the old man This week was called of old the GREAT-WEEK because it hath a larger Service than any other Week every day having a Second-service appointed It was called also the Holy-week because men gave over all worldly employments and betook themselves wholly to devotion this week The Courts were shut up and civil affairs laid aside and prisoners that were put in for small faults were freed Chrys. Hom. 30. in 10. cap Gen. Code l. 1. tit 4. 3. It was also called the week of Fasts Because fasting was then heightned and intended with watching and prayers for these six dayes were spent in lying upon the ground and afflicting the body in prayers watchings and fastings longer than ordinary And when they did eat their refreshing was only bread salt and water Epiphan adv Aerium It will not be amiss to set down Epiphanius somewhat more at large Aerius and his disciples had flouted at the Catholick Christians severities at this time Why say they do you keep Easter why do you keep such a strict fast before it it is Ienish thus to keep daies of fasting by a law it is an enslaving your selves to a yoke of bondage if I would determine to fast at all I would fast what day I pleased at mine own liberty Upon this principle it is saith that Father that Aerius and his followers affect to fast on Sunday and feast on Friday and to spend this week of Religion and Devotion in jollity and sport rising early to fill themselves with flesh and wine with which being full stuft they sport and scoff at the Catholick Christians folly in afflicting themselves with such severities But who says he are the more fools Aerius a silly fellow of yesterday still living with us or we who observe this severe discipline which our Fathers delivered us which they received from their Fathers and they from theirs and so from the Apostles The Epistles and Gospels of this week are concerning Christs Passion to the contemplation of which this week is dedicated Thursday THis day CHRIST washt his Disciples feet and gave them a commandment to do likewise Hence it is called Dies mandati Mandate or Maundy Thursday This day the penitents that were put out of the Church upon Ash-wednesday were received again into the Church partly because there was this day an holy Communion in memory of our Lords institution of the same this day and the Epistle is fitted to that purpose sit therefore it was that penitents should be reconciled this day upon which this Sacrament was instituted for the remission of sins to receive the holy Communion Partly because this day our Lord was apprehended and bound whose binding wrought our deliveranceâ— and freedome The form of reconciling penitents was in short this The Bishop goes out to the doors of the Church where the penitentsly prostrate upon the earth and thrice in the Name of CHRIST he calls them Come Come Come ye children hearken to me I will teach you the fear of the Lord then after he hath prayed for them and admonished them he reconciles them and brings them into Church The peniterts thus received trim their heads and beards and laying off their penitential weeds they reclothe themselves in handsome apparel The Church doors were wont to be set all open this day to signifie that penitent sinners coming from North or South or any quarter of the World shall be received to mercy and the Churches favour GOOD-FRIDAY THis day holy Church keeps a most strict Fast It is called GOOD-FRIDAY For a good day it was for us even the cause of all our good and ground of all our joy And so in respect of the effect of it Christs Passion may be a Gospel for a Feast and so it is upon Palm-Sunday But if we consider that our sins were the cause of his Sufferings and that it was we that crown'd his head with thorns nail'd his hands and feet and gored his side with a Spear so his Passion considered in the cause of it is matter of the greatest sorrow and in this respect we keep it a Fast. The Gospel is taken out of S. Iohn rather than out of any other Evangelist because he was present at the Passion and stood by the Cross when others fled and therefore the Passion being represented as it were before our eyes this day his Testimony is read who saw it himself and from whose example we may learn not to be ashamed nor afraid of the Cross of Christ. This day holy Church prayes expresly for all Jews Turks and Infidels Enemies of the Cross
things as be rightful to please him both in will and deed that he would encrease nourish keep us in true Religion and all goodness give unto us the encrease of Faith Hope and Charity that we may live according to his will with pure and free hearts follow him accomplish those things he would have done may be cleansed assoyled delivered from all our offences have pardon peace protection and defence may plentifully bring forth the fruits of good works and by him be plenteously rewarded and obtain his promises which exceed all we can desire Such requests as these besides some other That God would hear the prayers of the people of which see pag. 68 and 85. are by the Priest presented to God fit for the Churches meditations at this time after Pentecost and not unfitly following the Lessons the Decalogue and the following Supplications of the people as the proper place of Collects Being all of them though in several branches and expressions in effect thus much That by the merciful Grace Inspiration Defence and Protection of God Almighty we may be cleansed from our sins may obey his Commandments may live as Christians ought not after the flesh but after the Spirit and so to be fitter to meet our blessed Lord at his second Advent to judge the world And this meditation of the second Advent of Christ is thought so seasonable in the last place that some Churches instead of those Readings which we have for the last Sunday of this Time make use of some other which concern the day of judgement But our Church as she hath good reason for her method as we have seen p. 187 188. So is she not at all defective in her thoughts of Christs second coming In time of Advent and often afterwards she takes occasion to remember it but most especially at this season The last Gospel except that which implyes a prophesie of Christs advent sets before us his raising up of one from the dead a great ground of our faith and hope of a Resurrection The Epistle that goes with it and all the rest in a manner aim most evidently at this the Quickning us to a life spiritual by the hopes of an eternal The last Collect with some other is for the enjoyment of it ac cording to Gods promises So that we see the Church in her Meditations for the conclusion of the year takes in that for her subject which is the close of our Creed end of our Faith and Crown of our Devotions The Rosurrection of the body and the life everlasting S. ANDREW THis Saints day is the first that is kept solemn because he first came to Christ and followed him before any of the other Apostles S. Iohn 1. 38. He brought his brother Simon to Christ 42. He it was that said We have found the Messiah and therefore his day is right set at the beginning of Advent for ever to bring news De Adventu Domini of the Advent or coming of our Lord. Conversion of S. PAVL WHereas other Saints martyrdoms or at least the dayes of their death are celebrated by holy Church S. Pauls Conversion is made the Holy-day For these reasons 1. For the Example of it that no sinner how great soever might hereafter despair of pardon seeing Saul a grievous persecutor made S. Paul For this cause I obtained mercy that in me first Iesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe 1 Tim. 1. 36. 2. For the joy which the Church had at his Conversion 3. For the miracle wrought at his Conversion Purification of S. MARY or Feast of Candlemas SOme Churches keep four Holy-daies in memory of the blessed Virgin namely The Annunciation the Assumption the Nativity and Purification Our Church keeps only the Purification and Annunciation which are common to her and our Blessed Lord. The Purification is a double Feast partly in memory of the Virgins purification this being the fourtieth day after the birth which she observed according to the Law Leviticus 12. 4. though she needed it not but chiefly in memory of our Lords presentation in the Temple which the Gospel commemorates Our Saviour thus presented in the Temple offered himself alive Oblation for us that so the whole obedience of his life might be ours This day had one solemnity of old peculiar to it namely Procession the order and manner of which I shall set down briefly out of S. Bernard We go in Procession two by two carrying Candles in our hands which are light 〈◊〉 at a common fire but a fire first blest in the Church by a Bishop They that go out first return last and in the way we sing Great is the glory of the Lord. We go two by two in commendation of Charity and a social life for so our Saviour sent out his Disciples We carry lights in our hands First to signifie that our light should shine before men Secondly this we do this day especially in memory of the wise virgins of whom this blessed Virgin is the chief that went to meet their Lord with their Lamps light and burning And from this usage and the many lights set up in the Church this day it is called Candelaria or Candlemas Because our works should be all done in the holy fire of Charity therefore the Candles are light with holy fire They that go out first return last to teach humility in humility preferring one another Phil. 2. 3. Because God loves a cheerful giver therefore we sing in the way The Procession it self is to teach us that we should not stand idle in the way of life but proceed from vertue to vertue not looking back to that which is behind but reaching forward to that which is before For the Antiquity of this day see Cyril Alex. Gregory Nys in diem And for the Feast of the Annunciation Athanas. Ser. de Dei para S. Philip and S. Iames. WHereas in the Primitive Church the Apostles had not several days of solemnity it was appointed that one day should be allowed for them all namely in the Latin Church the Calends or first of May in the Greek the Feast of S. Peter and S. Paul Afterwards when the other Apostles had peculiar days appointed this first of May was left to S. Philip and S. Iacob because it was thought that they suffered upon that day Thus Durandus and some other deliver it but upon further enquiry it seems to be a mistake for it as hath been proved in the discourse upon S. Stephens day Martyrs and other Saints had their several days observed in the first times it is not probable that the Apostles those Founders of Churches those Princes over all Lands as they are called Ps. 44. 10. should be hudled up all into one day and have a less respect given them by the Church than other Saints and Martyrs had I conceive therefore that they had several days allowed them as well as other Saints and this
the rest of the Penitents were gone out and pray with the faithful but not receive the holy Sacrament 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communicants they were received to the participation of Sacraments but were still to weare some marks of penance till by prayers and intreaties they had obtained the full Communion of the Churches favours and honours says Goar in Euch. Graec. These several degrees were poor penitents to go through in the Greek Church and as much affliction in the Latin unless the Bishop should think fit to remit any thing of it before they were fully admitted to the Churches favour but if any of these were desperately sick Holy Church took care that upon their desire they should have the Churches peace by Absolution 4. Carth. c. 78. and 77. and the holy Communion sayes the same Canon and Cypr. Epist. 54. lest they should want that great strengthening and refreshing of their souls in their last and greatest necessity Provided nevertheless that if they should recover then they should resume their several places and degrees of penance they were in before and go through and perfect their task of penance which having done they should receive Vltimam reconciliationem their last and highest reconciliation a favour which was denied to some that had been admitted to the Sacrament of the Eucharist as you may see Con. Vas. 2. c. 2. This last Reconciliation was a solemn Absolution from all the Churches censures and penances by the laying on of the hands of the Bishop and some of his Clergy says Cypr. l. 3. Ep. 14. A Declaration to all the Church that they were received not only to necessary Viatica and assisting such as the former Absolution mentioned 76. Can. 4. Carth. and the holy Sacrament of the Eucharist were which they were permitted to receive in case of necessity but also to all the honour and solemnities and priviledges of the faithful quite free from all brands and marks of penitents They were restored Legitimae Communioni to the Canonical and Legitimate Communion Orang c. 3. they might offer with the faithful and their offerings be received by the Church and they might receive the kiss of peace and all other favours of the Church This that hath been said may help us to understand the true meaning of the so much controverted Canon of Orange before mentioned together with the 78. Can. Carth. 4. Qui recedunt de corpore c. They that after penance received are ready to depart out of this life it hath pleased that they shall be received to the Communion without the Reconciliatory Imposition of hands that is they shall be admitted to the Communion without that last outward solemn Absolution in the Court of the Church which Balsamâ—n rightly calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the full reconciliation to the Churches honours and dignities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a loosening of the Churches censures which those penitents in case of extremity could not receive because as by the Canons appears they were if they recovered to return to their several tasks of penance again till they had fulfilled them It was enough for them to be reconciled to the Altar and Sacrament by the Absolution in foro Coli in Heavens Court The power of which was granted to the Apostles and their Successors S. Iohn 20. Whose sins ye remit c. Which Balsamon calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Absolution from sin and this they were to receive Can. 76. Carth. 4. and after that the holy Eucharist And this says the Canon of Orange was sufficient for a dying mans Reconciliation according to the definition of the Fathers And this the Church of England provides for all dying men that shall desire it And infinitely bound to their Mother for this her care are all true Sons of the Church For thrice happy souls are they who shall have the happiness at their last and greatest extremity worthily to receive the Reconciliation and the holy Communion the Bread of Heaven the Blood of God our Hope our Health our Light our Life For if we shall depart hence guarded with this Sacrifice we shall with much holy boldness ascend to the holy Heavens defended as it were with golden Arms says S. Chrys. We have seen the Churches care to provide all necessaries for sick persons salvation 'T were an happy thing to see in the people an answerable diligence in the use of these Ghostly Offices that they would when they are sick send for the Priest not verbally only to comfort them by rehearsing to them comfortable texts of Scripture whether they belong to them or not which is not to heal the sick but to tell them that they have no need of the spiritual Physician by which means precious souls perish for whom Christ died but to search and examine the state of their souls to shew them their sins to prepare them by ghostly counsel and exercises of penance for absolution and the holy Communion whereby they might indeed find comfort remission of sins and the holy Ghost the Comforter And this should be done while the sick person hath strength and ability to attend and joyn with him in these holy Services There is an excellent Canon to this purpose Decretal l. 5. tit 38. c. 13. By this present Decree we strictly charge and command all Physicians that when they shall be called to sick persons they first of all admonish and perswade them to send for the Physicians of souls that after provision hath been made for the spiritual health of the soul they may the more hopefully proceed to the use of corporal medicine For when the cause is taken away the effect may follow That which chiefly occasioned the making of this good Law was the supine carelesness of some sick persons who never used to call for the Physician of the soul till the Physician of the body had given them over And if the Physician did as his duty was timely admonish them to provide for their souls health they took it for a sentence of death and despair'd of remedy which hastned their end and hindred both the bodily Physician from working any cure upon their body and the ghostly Physician from applying any effectual means to their souls health It is good counsel that Eccles. gives c. 38 9. where we are advised not first to send for the Physician and when we despair of his help and are breathing our last then to send for the Priest when our weakness hath made him useless But first to make our peace with God by ghostly offices of the Priest and then give place to the Physician Which method our Saviour hath taught us also by his method of Cure who when any came to him for bodily cures first cured the soul of sin before he healed the bodily infirmity teaching us that sin is the cause of sickness and that cure first to be lookt after And by thus doing we may possibly save the body without the Physician S. Iames
foregoing verses the verse and Answer together making up one entire petition For example O Lord save this Woman thy Servant R. Which putteth her trust in thee And Be thou to her a strong Tower R. From the face of her Enemy This I observe because it seems to be the remain of a very ancient custom For Eus. in Hist. l. 2. c. 17. tells us that the Primitive Christians in the singing of their hymns had this use that one began and sung in rhythm the rest hearing with silence only the last part or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ends of the Psalm or Hymn all the rest joyned and sung together with him Agreeable to this says Clem. Const. l. 2. c. 57. was the usage in his time and before After the readings of the Old Testament says he Let another sing the Psalms of David and let the people answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the extreams or ends of the Verses What the reason of this ancient custome was I will not peremptorily determine whether it were only for variety which much pleases and delights and is a great help against weariness which those Primitive Christians who continued in sacred exercises from morning to night had need of For which cause says Euseb. in the place above cited they used all decent and grave variety of rhythmes and Meeters in their Hymns and Psalms Or whether it were to avoid the inconvenience of indecorum and confusion which the people usually not very observant of decency were guilty of in their joynt singing and yet to reserve them apart in these Offices that it was so appointed that they should only sing the extreams or ends of the Verses Or what else was the cause I leave it to others to judge The prayer following is clearly fitted to the occasion The woman that comes to give her thanks must offer Rubr. after the Thanksgiving Although Offerings be always acceptable to God yet some times there are in which the Church hath held them more necessary as hath been shewn formerly about offerings First when the Church is in want Secondly at the holy Communion Thirdly when we come to give thanks for some more than ordinary blessing received Then not only in word but in Deed also to thank God by bringing a present to God Psal. 76. 10 11. That this is more than an ordinary blessing a deliverance that deserves even perpetual thanks David tells us Psal. 71. 5. Thou art he that took me out of my mothers womb my praise shall be always of thee This service is to be done betwixt the first and second Service as I have learnt by some Bishops enquiries at their Visitation the Reason perhaps is because by this means it is no interruption of either of these Offices COMMINATION THis Office the Church confesses not to be ancient but appointed instead of an ancient godly discipline of putting notorious sinners to open penance which being lost with us holy Church wishes might be restored again Though it be not ancient yet is it a very useful penitential service either in publick or private consisting of holy sentences taken out of Gods word fit for the work of repentance Gods holy Commandments the glass wherein we see our sins Holy penitential prayers taken for the most part out of holy Scripture so that he which prayes this form is sure to pray by the Spirit both for words and matter Nothing in it seems to need exposition but the AMEN which is to be said after the Curses which being commonly used after prayers may perhaps here be accounted by some a wish or prayer and so the people be thought to curse themselves For the satisfying of which scrupulosity it is enough to say that God himself commanded these Amens to be said after these Curses Deut. 27. and therefore good there may be in saying of them but harm there can be none if men when they say them understand them Now that we may understand them when we use them let us consider that Amen is not always a wish or prayer For it signifies no more but verily or truly or an assent to the truth of that to which it is added If that to which it is added be a prayer then this must needs be a joyning in the prayer and is as much as so be it but if that to which it be added be a Creed or any affirmative proposition such as these curses are then the Amen is only an affirmation as that is to which it is annexed In this place therefore it is not a wishing that the Curses may fall upon our heads but only an affirming with our own mouthes that the curse of God is indeed due to such sins as the Church here propounds it The use of it is to make us flee such vices for the future and earnestly repent of them if we be guilty since as we acknowledge the curse and vengeance of God doth deservedly follow such sins and sinners Having gone through the several Offices in the Book of Com. Prayer we will now speak of the Rubricks and other matters thereunto belonging Of the Dedication of CHVRCHES and CHAPPELS to Gods Service THe publick Service and Worship is to be offered up in the Church Last Rubr. of the Preface And the Curate that ministreth in every Parish Church or Chappel shall say the same in the Parish Church or Chappel And where may it be so fitly done as in the Church which is the house of Prayer S. Matth. 21. 13. My house shall be called the house of Prayer Almighty God always had both Persons and Places set apart for his publick Service and worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Temple and a Priest are necessary instruments of publick and holy worship The Priest to offer it up and the Church with an Altar to offer it upon Symeon Thessal The Light of Nature taught Heathens thus much and they obeyed that Light of Nature and dedicated and set apart to the worship of their gods Priests and Temples The Patriarchs by the same Light of Nature and the guidance of Gods holy Spirit when they could not set a part houses being themselves in a flitting condition dedicated Altars for Gods service Genesis 22. 9. 28. 22. c. Vnder the Law God call'd for a Tabernacle Exodus 25. within which was to be an Altar upon which was to be offered the daily Sacrifice Morning and Evening Exod. 29. 38. David by the same Light of Nature and the guidance of the holy Spirit without any express direction from God as appears 2 Sam. 7. 7. and also by this that God did not suffer him to build it intended and designed an House for Gods service and worship which though for some reasons viz. because he had shed much blood being a man of war God did not suffer him to build yet he accepted it highly from him and for this very intention promised to bless him and his for many generations,2 Sam. 7. But Salomon built him an house
in Baptism used only for reverence and decency not for necessity p. 247. Not thought necessary by the Church p. 248. Infants to be Baptized ibid. c. Interrogatories at Baptism ancient and reasonable p. 250 253. The ancient Abrenunciations in Baptism p. 251 c. Abrenunciation not absolutely necessary to Baptism p. 256. The ancient Exorcisms what ibid. Observ'd Uniformiter in Universo Mundo ibid. Names given at Baptism why p. 257. Susceptores Godfathers p. 255. their promises bind the child ibid. Dipping or sprinkling sufficient in Baptism p. 257. Thrice dipping of old to signifie the Mystery of the Trinity ibid. Why afterwards but once 258. vide Font. The sign of the Cross used in Baptism and in the Forehead and why p. 259. The Necessity and Efficacy of Baptism p. 245. Guardians contract for Pupils p. 255. He that is Baptized may Baptize in case of necessity p. 261. Baptism ministred at Easter vide Easter Baptism is Janua Sacramentorum p. 288. Of Private Baptism p. 260. in case of necessity in any decent place ibid. Iustified against Objections p. 261 c. Of the Blessing by whom to be pronounced p. 76. How to be received p. 77. God blesseth by the mouth of his Minister p. 78. The Priest giving the Blessing comes down from the Altar and why p. 244. Bidding of prayers p. 220. Ancient p. 223. No prayer before Sermon but the Lords Prayer p. 220. Nothing said before Sermon of old but Gemina salutatio ibid. Restraint of private prayers in publick necessary p. 221. 222. Bidding of Prayers practised by Bishop Latymer Jewel c. p. 223. Of Burial and the Rites thereof p. 303 c. An Ancient custome after Burial to go to the Holy Communion p. 306. Funeral Doles an ancient custome p. 307. C. Of Churches Chappels dedicated to Gods service p. 316. Of Churches Chancels and the Fashion of Churches p. 322. Church divided into the Nave and Chancel p. 322 323. Nave what it is p. 323. Chancel why so called ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what p. 325. Chorus Cantorum what ibid. Soleas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sanctuary what p. 326. Absis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Altar p. 326 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 329. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ibid. Diaconicum what 330. The respect given to Altars p. 331. Consecration of Churches and Chappels See Dedication Mother Church why so called p. 258. A description of the Church p. 75. What meant by Curates ibid. The Collects why so called p. 67. called of old Missae Blessings Sacramenta and why 68. by whom Composed p. 69. The Object of them ibid. Their Form and proportion p. 70. The Matter of them p. 71. Of the Collect for Peace 73. for Grace 74. for Kings ibid. for the Church p. 75. Of the Collects from Septuagesima to Easter 139. From Trinity to Advent p. 195. Common Prayers set and prescribed and why p. 1. But One and the same in the whole National Church p. 2. The publick prayers of the Church called the Apostles Prayers why p. 4. Essentials only of publick worship appointed under the Gospel p. 3. Publick Service more acceptable than private p. 7. and why p. 8. Accepted of God not only for the present but absent alsoon just cause p. 9. Strange worship what p. 6 7. Divine Service may be said privately See Service The Communion Service p. 207. Second Service ibid. to be read at the holy Table ibid. The Church by reading the Second Service there keeps her ground ibid. why so called ibid. Much of the order of the Communion Service set forth out of Dionysius Eccles. Hierar p. 215 216. The thrice holy triumphant Song p. 233. The Consecration of the holy Sacrament of the Lords Supper in what words it consists p. 234. The Bread and Wine common before the Consecration p. 235. The Priest to receive the Sacrament first ibid. The Sacrament to be delivered the people in their hands ibid. Kneeling 236. Amen to be said by the Communicant and the Reason of it ibid. The Sacrament of old delivered to the people at the Railes of the holy Table ibid. Thrice a year every Parishioner to Communicate at Easter by name p. 237. In the Primitive Church they communicated every day ibid. How this failed p. 238. Care of the Church to reduce the Primitive Order p. 239. Why at Easter ibid. Bread and Wine remaining after the Consecration how to be disposed of p. 241. the Angelical Hymn when sung and why p. 242 243. It was made of old by Ecclesiastical Doctors the penalty of refusing it p. 244. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why so called ibid. Washing of hands before the Consecration why 218. This Sacrament to be received fasting Commandments repeated at the Communion-Service p. 209. Of the Communion of the sick p. 286. That the Communion is not to be denied to persous dangerously sick appears by the 13 Can. Con. Nice p. 287. The several degrees of penance for wasting sins in the Greek Church p. 293 294 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who p. 294. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ferula what p. 293. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what p. 296 297. How much of the Communion-Service shall be used at the delivery of the Communion to the sick in case there had been that day a Communion p. 302. Confession by Priest and people with an humble voice p. 1◠13. Service begins with it and why p. 13. Churching of women and the Rites thereof p. 307 308. Of the 121 Psalm and a doubt about one expression therein cleared p. 308. Women to be Church'd must offer p. 313. To be vail'd and why p. 308 c. Chrysomes what p. 155. Of Commination p. 314. Of Amen in the Commination and what it meaneth ibid. Confirmation when to be administred and why then p. 262 263. A Godfather to witness the Confirmation p. 265. Confirmation the act of the Bishop ibid. Imposition of hands the most Ancient and Apostolical Rite of Confirmation p. 267. The benefit of Confirmation p. 267 c. To continue in the Church while Militant p. 272. A Fundamental ibid. The Apostles Creed upon what occasion made p. 49. to be said daily twice Morn and Even p. 51. by Priest and People Why p. 53. Standing why p. 54. Athanasius Creed p. 54. When used and why p. 55. The Nicene Creed why so called p. 214. called also the Constantinopolitan and why p. 215. When begun to be used at the Communion-Service ibid. why read after the Epistle and Gospel ibid. Christmas-day p. 101. The Proper Psalms for it p. 101,102,103 The frame of the Church Service that day admirable p. 104. The Antiquity of the day and upon the 25 of December p. 105. Candlemas p. 200. Procession peculiar to it ibid. The Antiquity thereof p. 201 202. D. Of the Dedication of Churches and Chappels to Gods
and worship under the Law was appointed by God himselfâ— both for matter and manner of performance Exod. 29. 38. but under the Gospel our Lord hath appointed only materials and essentials of his publick worship In general Prayers Thanksgivings Confessions Lauds Hymns and Eucharistical Sacrifices are commanded to be offered up in the name of Christ in the virtue and merits of that immaculate Lamb whereof the other was but a type and for whose sake alone that was accepted but for the manner and order of his publick worship for the method of offering up Prayers or praises and the like our Lord hath not so particularly determined now but hath left that to be ordered and appointed by those to whom he said at his departure out of this world As my Father sent me so send I you S. Iohn 20. 21. To govern the Church in his absence viz. The Apostles and their Successors in the Apostolick Commission And therefore Acts 2. 42. The publick prayers of the Church are called the Apostles Prayers The Disciples are commended there for Continuing in the Apostles Doctrine fellowship breaking of bread and Prayers And therefore S Paul writes to Timothy the Bishop and Governour of the Church of Ephesus to take care that Prayers and Supplications be made for all men especially for Kings c. And 1 Cor. 11. 34. Concerning the manner of celebrating the holy Eucharist St. Paul gives some directions and adds The rest will I set in order when I come And 1 Cor. 14. 40. Let all things i. e. all your publick services for of those he treats in the Chapter at large be done deceâ—tly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Ecclesiastical Law and Canon The Service and worship of God thus prescribed according to our Lords general rules by those to whom he hath left a Commission and power to order and govern his Church is the right publick Service and worship of God commanded by himself in his Law for though God hath not immediately and particularly appointed this publick worship yet he hath in general commanded a publick worship in the second Commandment For where it is said Thou shalt not bow down to them nor worship them by the rule of contraries we are Commanded to bow down to God and Worship Him A public worship then God must haveâ— by his own Command and the Governors of the Church have prescribed this form of worship for that publick service and worship of God in this Church which being so prescribed becomes Gods service and worship by his own Law as well as the Lamb was his sacrifice Exod. 29. For the clearer understanding of this we must know that some Laws of Gods do suppose some humane act to pass and intervene before they actually bind which act of man being once passed they bind immediately For example Thou shalt not steal is Gods Law which Law cannot bind actually till men be possest of some goods and property which property is not usually determined by God himself immediately but by the Laws of him to whom he hath given Authority to determine it God hath given the earth to the children of men as he gave Canaan to the Israelites in general but men cannot say this is mine till huâ—ane Laws or acts determine the property as the Israelites could not claim a property on this or that side Iordan till Moses had assigned them their several portions But whâ—n their portions were so assigned they might say this is mine by Gods as well as mans Law and he that took away thâ—ir right sinned not only against mans but God Law too that says Thou shalt not steal In like manner God hath in general commanded a publick worship and service but hath not under the Gospel assigned the particular form and method That he hath left to his Ministers and Delegates the Governors of the Church to determine agreeable to his general rules which being so determin'dâ— is Gods service and worship not only by humane but even by divine Law also and all other publick services whatsoever made by private men to whom God hath given no such Commission are strange worship Lev. 10. 1. Because not Commanded for example As under the Law when God had appointed a Lamb for a burnt-offering Exod. 29. that alone was the right daily worship The savour of rest because Commanded and all other sacrifices whatsoever offered up in the place of that though of far more value and price than a Lamb suppose 20. Oxen would have been strange Sacrifice so now the publick worship of God prescribed as we have said by Those to whom he hath given Commission is the only true and right publick worship and all other forms and methods offered up in stead of that though never so exactly drawn are strange worship because not Commanded It is not the elegancy of the phrase nor the fineness of the Composition that makes it acceptable to God as his worship and service but obedience is the thing accepted Behold to obey is better than sacrifice or any fat of Rams 1 Sam. 15. 22. This holy service offered up to God by the Priest in the name of the Church is far more acceptable to Almighty God then the devotious of any private man For First it is the service of the whole Church to which every man that holds Communion with that Church hath consented to and said Amen and agreed that it should be offered up to God by the Priest in the name of the Church and if what any two of you shall agree to ask upon earth it shall be granted S. Matt. 18. 19. How much more what is ask'd of God or offered up to God by the common vote and joynt desire of the whole body of the Church Besides this publick service and worship of God is Commanded by God i. e. by those whom he hath impowr'd to command and appoint it to be offered up to him in the behalf of the Church and therefore must needs be most acceptable to him which is so appointed by him For what he Commands he accepts most certainly Private devotions and services of particular men which are offered by themselves for themselves are sometimes accepted sometimes refused by God according as the persons are affected to vice or virtue but this publick worship is like that Lamb Exod. 29. commanded to be offered by the Priest for others for the Church and therefore accepted whatsoever the Priest be that offers it up And therefore King David prayes Psal. 141. 2. Let the lifting up of my hands be an evening Sacrifice i. e. as surely accepted as that Evening Sacrifice of the Lamb which no indevotion or sin of the Priest could hinder but that it was most certainly accepted for the Church because commanded to be offered for the Church S. Chrys. Hom. in Psal. 140. This publick service is accepted of God not only for those that are present and say Amen to it but for all those that are absent upon just
cause even for all that do not renounce Communion with it and the Church for it is the Common service of them all Commanded to be offered up in the names of them all and agreed to by all of them to be offered up for them all and therefore is accepted for all them though presented to God by the Priest alone as the Lamb offered up to God by the Priest Ex. 29. was the sacrifice of the whole Congregation of the children of Israel a sweet smelling savour a savour of rest to pacifie God Almighty daily and to continue his favour to them and make him dwell with them Exod. 29. 42 45. Good reason therefore it is that this sweet smelling savour should be daily offered up to God Morning and Evening whereby God may be pacified and invited to dwell amongst his people And whatsoever the world think thus to be the Lords Remembrancers putting him in mind of the peoples wants Esay 62. Being as it were the Angels of the Lord interceding for the people and carrying up the daily prayers of the Church in their behalf is one of the most useful and principal parts of the Priests office So S. Paul tells us who in the 1 Ep. Tim. chap. 2. Exhorts Bishop Timothy that he should take care First of all that this holy service be offered up to God I exhort first of all that prayers and supplications intercessions and giving of thanks be made for all men For KINGS c. What is the meaning of this first of all I will that this holy service be offered up daily and the faithful know how we observe this rule of S. paul offering up daily this holy sacrifice Morning and Evening S. Chrys. upon the place S. Paul in the first Chapter of this Epistle at the 18. verse had charged his son Timothy to war a good warfare to hold faith and a good conscience and presently adds I exhort therefore that first of all prayers c. be made as if he had said you cannot possibly hold faith and a good conscience in your Pastoral office unless First of all you be careful to make and offer up prayers c. For this is the first thing to be done and most highly to be regarded by you Preaching is a very useful part of the Priests office and S. Paul exhorts Timothy to preach the word be instant in season out of season And the more because He was a Bishop and to plant and water many Churches in the Infancy of Christianity among many Seducers and Temptations But yet First of all he exhorts that this daily office of presenting prayers to the throne of grace in the behalf of the Church be carefully lookt to This charge of S. Paul to Tim. holy Church here laies upon all those that are admitted into that holy office of the Ministery that they should offer up to God this holy sacrifice of prayers praises and thanksgivings this savour of rest daily Morning and Evening And would all those whom it concerns look well to this part of their office I should not doubt but that God would be as gracious and bountiful to us in the performance of this service as he promised to be to the Jews in the offering of the Lamb Morning and Evening Exod. 29. 43 44. He would meet us and speak with us that is graciously answer our petitions he would dwell with us and be our God and we should know by comfortable experiments of his great and many blessings that he is the Lord our God Of the Mattins or MORNING SERVICE THe Mattins and Evensong begin with one sentence of holy Scripture after which follows the Exhortation declaring to the peoyle the end of their publick meetingâ— Namely To confess their sins to render thanks to God to set forth his praise to hear his holy Word and to ask those things that be necessary both for body and soul. All this is to prepare their hearts which it does most excellently to the performance of these holy duties with devotion according to the counsel of Ecclus. 18. 23. Before thou prayest prepare thine heart and be not as one that tempteth God To which agrees that of Ecclesiastes 5. 1. Be not hasty to utter anything before God but consider that he is in Heaven and thou upon earth Of CONFESSION The Priest and the People being thus prepared make their CONFESSION which is to be done with an humble voice as it is in the Exhortation Our Churches direction in this particular is grave and conform to ancient rules The sixth Counc of CONSTAN Can. 75. forbids all disorderly and rude vociferation in the execution of Holy Services and S. Cyprian de Orat. Dominica advises thus Let our speech and voice in prayer be with Discipline still and modest Let us consider that we stand in the presence of God who is to be pleas'd both with the habit and posture of our body and manner of our speech for as it is a part of impudence to be loud and clamorous so in the contrary it becomes modesty to pray with an humble voice We begin our Service with Confession of sins and so was the use in Saint Basils time Ep. 63. And that very orderly For before we beg any thing else or offer up any praise or Lauds to God it is fit we should confess and beg pardon of our sins which hinder Gods acceptation of our Services Psal. 66. 16. If I regard iniquity with mine heart the Lord will not hear me This Confession is to be said by the whole Congregation Sayes the Rubr. And good reason For could there be any thing devised better than that we all at first access unto God by prayer should acknowledge meekly our sins and that not only in heart but with tongue all that are present being made ear-witnesses even of every mans distinct and deliberate Assent to each particular branch of a Common Indictment drawn against our selves How were it possible that the Church should any way else with such ease and certainty provide that none of her children may dissemble that wretchedness the Penitent Confession whereof is so necessary a preamble especially to Common-Prayer Hooker The ABSOLUTION Next follows the ABSOLUTION to be pronounced by the Priest alone standing For though the Rubrick here does not appoint this posture yet it is to be supposed in reason that he is to do it here as he is to do it in other places of the Service And in the Rubrick after the general Confession at the Communion the Bishop or Priest is ordered to pronounce the Absolution standing Besides reason teaches That Acts of Authority are not to be done kneeling but standing rather And this Absolution is an Act of Authority by virtue of a Power and Commandment of God to his Ministers as it is in the Preface of this Absolution And as we read S. Iohn 20. Whosoever sins ye remit they are remitted And if our Confession be serious and hearty this Absolution is