execution hereof the Queens most excellent Majesty the Lords Temporal and all the Commons in this present Parliament assembled doth in Gods name earnestly require and charge all the Arch-Bishops Bishops and other Ordinaries that they shall ende about themselves to the uttermost of their knowledges that the due and true execution hereof may be had throughout their Diocesse and charges as they will answere before God for such evils and plagues wherewith Almighty God may justly punish his people for neglecting his good and wholsome Law And for their authority in this behalf be it further enacted by the authority aforesaid that all and singular the same Arch-Bishops Bishops and all other their officers exercising Ecclestastical iurisdiction as well in place exepmt as not exempt within their Diocesse shall have full power and authority by this act to reform correct and punish by Censures of the Church all and singular persons which shall offend within any their jurisdictions or Diocesse after the said feast of the Nativity of saint John Baptist next comming against this act and statute Any other law statute priviledge liberty or provision heretofore made had or suffered to the contrary notwithstanding And it is ordeined and enacted by the authority aforsaid that all and every Justices of Oyer and Determiner or Justices of Assise shall have full power and authority in every of their open and general Sessions to enquire heare and determine all and all manner of offences that shall be committed or done contrary to any article conteined in this present act within the limits of the Commission to them directed and to make processe for the execution of the same as they may do against any person being indited before them of trespasse or lawfully convicted thereof Provided alwayes and be it enacted by the authority aforesaid that all and every Arch-Bishop and Bishop shall or may at all time and times at his liberty and pleasure joyn and associate himself by vertue of this act to the said Justices of Oyer and Determiner or to the said Justices of Assise at every of the said open and said general Sessions to be holden in any place within his Diocesse for and to the inquiry hearing and determining of the offences aforsaid Provided also and be it enacted by the authority aforesaid that the books concerning the said services shall at the costs and charges of the Parishioners of every Parish and Cathedral Church be attained and gotten before the said feast of the Nativty of saint John Baptist next following and that all such Parishes and Cathedral Churches or other places where the said books shall be attained and gotten before the said feast of the Nativity of saint John Baptist shall within three weekes next after the said books so atteined and gotten use the said service and put the same in ure according to this act And be it further enacted by the authority aforesaid that no person or persons shall be at any time hereafter impeached or otherwise molested of or for any of the offences above-mentioned hereafter to be committed or done contrary to this Act unlesse he or they so offending be thereof indited at the next general Sessions to be holden before any such Justices of Oyer and Determiner or Justices of assise next after any offence committed or done contrary to the tenour of this act Provided alwayes and be it ordeined and enacted by the authority aforesaid that all and singular Lords of the Parliament for the third offence above-mentioned shall be tried by their Peeres Provided also that and be it ordeined and enacted by the authority aforesaid that the Major of London and all other Majors Bayliffes and other head officers of all and singular cities boroughs and towns corporate within this Relam Wales and the Matches of the same to the which Justices of Assise do not commonly repaire shall have full power and authority by vertue of this act to enquire heare and determine the offences bobe-said and every of them yeerly within xv dayes ofter the feasts of Easter and saint Michael the archangel in like manuer and form as Justices of Assise and Dyer and Determiner may do Provided alwayes and be it ordeined and enacted by the authority aforesaid that all and singular Arch-Bishops and Bishops and every of their Chancellours Commissaries Archdeacons and other Ordinaries having any peculiar Ecclesiastical jurisoiction shall have full power and authority by vertue of this act as well to enquire in their visitation synods and else where within their jurisoiction at any other time and place to take accusations and informations of all and every the things above mentioned done committed or perpetrated within the limits of their iurisdictions and authority and to punish the same by admonition excommunication sequestration or deprivation and other Censures and processe in like form as heretofore hath been used in like cases by the Queens Ecclesiastical laws Provided alwayes and be it enacted that whatsoever person offending in the premisses shall for the offence first receive punishment of the Ordinary having a testimonial thereof under the said Ordinaries seal shall not for the same offence eftsoones be condicted before the Justices And likewise receiving the said first offence punishment by the Justices be shall not for the same offence estsoones ceive punishment of the Ordinary any thing contained in this act to the contrary notwithstanding Provided alwayes and be it enacted that such ornaments of the Church and of the Ministers thereof shall be reteined and be in use as was in this Church of England by the authority of Parliament in the second year of the raign of King Edward the sixt until other order shall be therein taken by authority of the Queens Majesty with the advise of her Commissioners appointed and authorised under the great seal of England for causes Ecclesiastical or of the Metropolitans of this realnt And also that if there shall happen any contempt or irreverence to be used in the Ceremonies or Rites of the Church by the misusing of the orders appointed in this book the Queens majesty may by the like advice of the said Commissioners or Metropolitans ordein and publish such farther Ceremonies or Rites as may be most for the advancement of Gods glory the edifying of his Church and the due reverence of Christs holy mysteries and Sacraments And ve it further enacted by the authority aforsaid that all laws statutes and ordinances wherein or whereby any other service administration of Sacraments or Common prayer is limited established or set forth to be used within this Realm or any other the Queens domiuions and contreyes shall from henceforth be utterly void and of noue effect By the King A proclamation for the authorizing an uniformity of the Book of Common Prayer to be used throughout the Realm ALthough it cannot be unknown to our Subjects by the former Declarations we have published what Our purposes and proceedings have been in matters of Religion since our coming to this Crown Yet
called Repentance upon which account according to the Primitive mode Baptism was never afforded to persons adult without Repentance proemial and preparatory to it This to scour away Actual as the other Original pollution A custom derived at first from the Baptist St. John Mat. 3. 11. Who 's Baptism was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Baptism of Repentance for the remission of sins That it was so for matter of fact in the Primitive Church these instances may suffice to demonstrate Justin Martyr delineating the Baptismal mode in his time describeth it thus first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who desire Baptism are taught by fasting and prayers to seek of God remission of their sins and then are brought to the water Confirmable in that of Tertullian Ingressuros Baptismum Orationibus crebris jejuniis geniculationibus pervigiliis or are oportet cum confessione omnium delictorum They who are to enter Baptism it is required that with frequent prayers fasting supplications watchings and with a confession of all their by-gone offences they ply the Throne of Grace The Sacrament of Baptism Sacrementum est sacrae rei signum St. Austen A Sacrament is that by which a sacred thing is denoted And in this large sence the Ancients apply it to twenty several things But because some were instituted by our Saviour as the proper badges of our Christian Profession and effectuall signs of grace and Gods good will towards us They alone are by our Church owned for proper Sacraments which defineth a Sacrament to be An outward and visible signe of an inward and spirituall grace given unto us and ordained by Christ himself as a means whereby we receive the same and a pledge to assure us thereof The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so used by St. Paul Ephes. 5. 32. calling the conjunction of Christ with his Spouse the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great mystery The Latine word Sacrament is of military extraction it being properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soldiers Oath by which upon their first inrollment they engaged themselves omnia strenuo facturos quae praeceperit Imperator i. e. stoutly to act whatsoever their General should command as Vegetius hath it and from thence it came at length to an indefinite notion signifying whatsoever was transacted by the interposition of an Oath which because it hath something of Religion more than ordinary might well deserve the appellation of a Sacrament Yet though very learned Men seem to confound the words Sacramentum Sacrament and Jusjurandum Oath and to take them promiscuously to be of adequate import each to other the great Historian gives me cause to suspend my assent and to think that originally they were several and distinguished and that Sacramentum signified a voluntary Oath spontaneously taken when the Soldiers first listed themselves and Jusjurandum denoted such an Oath as was improved by the coercive power of the Magistrate Martial or Civil The Romans being to raise new forces to go under the conduct of Terentius Varro and Paulus Aemilius against Hannibal Milites tunc quod nunquam antea factum erat jurejurando à tribunis Militum a dacti jussu consulum conventuros neque injussu abituros nam ad eum diem nil praeter Sacramentum erat sua voluntate ipsi inter se equites decuriati centuriati pedites conjurabant i. e. The Soldiers then saith my Author a thing never done before were compelled by their Commanders to swear that they would rendevous at the order of the Consul and not depart without it For till that day all was done by Sacrament onely and the Soldiers freely of themselves without coaction the Horse by tens the foot by hundreds entred into oath to forsake their colours c. Whereby a cleare discrimination and difference is put between these two Now to make the best improvement of this to my present purpose I say that Sacrament in this most genuine and proper notion is very aptly applied to Baptisme and keeps correspondency with other ceremonies thereof For Baptisme is our first enrolment into Christ Militia therein we receive the cognizance of our General in our fore-heads being signed with the Crosse in token that we will manfully sight under Christs banner against sin the World and the devil therein we voluntarily enter into Covenant and promise of renuntiation against those foresaid enemies called therefore by Nazianzene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an engagement and contract of a purer conversation towards God therein we receive and return our Military Symbole Symbolum fidei the onely character by which we Christians know one another our friends from our foes for Christians are not distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their faces but by their faith This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that martial word or Shiboleth by which we are discovered to what General we belong Excellent is that of St. Augustine In nullum nomen Religionis seu verum seu falsum coagulari homines possunt nisi aliquo signaculorum vel sacrament orum visibilium consortio colligentur Impossible it is that men should be united under any one Religion be it true or be it false unlesse they be knit together by some visible Seal or Sacrament one or other So that Baptisme may very well upon various accounts be stiled nostrae Militia Sacramentum the Sacrament of our Militia But if Baptisme be as it is the Sacrament of our initiation and entrance into Christianity it may be demanded why hath not the Office belonging to it the preheminence why is it not in our service Book inserted and marshall'd before that of the Communion this Sacrament being in order of nature after that My answer is the Communion was both in the Primitive Church and in the beginning of our Reformation accounted the principle part of the Diurnal service of God in publick it being celebrated dayly in both times instanced as I have proved before for the ancient Church and as may be evidenced for the last by the Rubrick after the exhortation to the Communion in the first book of Edw. 6. The Eucharistical Office being then so concomitant with the dayly prayers and Baptisme more rarely happening the Church thought fit to make them contignous in order which were so frequent companions in use At Easter and Whitsunday So did the Councel Gerundense decree Can. 4. At Easter because it was the Monument of Christs Resurrection to which Baptisme did refer Therefore we are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newnesse of life for this cause saith St. Basil no time more proper to receive Gratiam Resurrectionis the benefit of our Resurrection then in Die Resurrectionis on the day of the Resurrection the Paschal-day At Whitsun-day in memory of the three thousand persons baptised that day
Church it will be proper and pertinent to inquire into the Original inducement to this Cermony These I observe to be three First an ancient Rite it was for servants or captives to be stygmatized or branded with the names of their Masters on their foreheads as it was for their souldiers enrolled with the names of their Emperours or Generalissimo's on the hands declaring thereby to whom they did belong To this custome the Prophet Ezechiel is thought to allude chap. 9. vers 4. Set a mark upon the forehead of them that mourn and cry for all the abominations that are done in the midst of Jerusalem To this custome the Angel in the Revelation is thought to regard chap. 7. vers 3. Hurt ye not the earth c. until we have sealed the Servants of God on the forehead and chap. 14. vers 1. where the retinue of the Lamb are said to have his Fathers name written on their foreheads And as Christ's Flock carried their cognizance on their foreheads so did his great adversary the Beast sign his servants there also Revel 14. 9. If any man shall receive the mark of the Beast on his forehead or on his hand Now that the Christian Church might hold some Analogy with those sacred applications she conceived it a most significant ceremony for Baptism it being our first admission into Christian Profession that all her children should be signed with the Cross on their forehead at their reception of it signifying thereby their consignment up to Christ whence it is so often called by the Fathers Signaculum Dominicum the Lords Signet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ's broad Seal or by words of the same import and hence Tertullian signat illic in fronte milites suos he marketh on the forehead his own soldiers Secondly The real miracles which were in those times daily wrought by the use thereof both in expelling and driving out of the Devil and by healing of corporal diseases whereof I lately produced one Testimony out of St. Augustin who from that very place can furnish you with many more So that woman in Epiphanius was preserved from Poyson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She was helped by the sign of the Cross and faith in Cirist Not by either separated but by both together Many other instances might be produced Now in case any shall object that many of those anciently recorded miracles were impostures and meer fables were it possible to be proved it would be of no force unless they could also prove al were so which is a thing impossible considering that so many of the Primitive Fathers witnesse the contrary nor is there any Protestant of remarque who doth not acknowledg as much Confest it is this gift of working miracles lasted not many Centuries after Christ and that for two reasons one least the familiarity of them should breed contempt for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith elegant Philo real miracles loose their estimation when they grow common Again the work was done for which they were wrought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the knowledg of the Christian faith was not far diffused miracles were wrought as necessary for the conversion of Proselites but when the Gospel began to be spread abroad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was no further need of that way of teaching Therefore St. Paul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wonders were exhibited more for the unbelievers than for the faithful which is the cause that Timothy and Epaphroditus being sick 1 Tim. 5. 73. Phil 2. 30. No miracle was applied to recover them they being faithfull and confirmed believers Lastly The Heathens were wont to deride the Christians and to speak disdainfully of them as worshippers of a Malefactor crucified To encounter which reproach and to shew that they gloried in the Cross of Christ Galath 6. 14. Taking it to be an honour not an ignominy they assumed this Ceremony of signing themselves with the Cross both in Baptism and at several other times Cor quidem habemus non tamen tale quale vos habet is nec nos pudet crucifixi sed in parte ubi pudoris signum est signum ejus crucis habemus We have an heart saith Austen to the Pagans but of a better mould than yours nor are we at all ashamed of Christ crucified but bear his cognizance in our foreheads the seat of shamefacenesse Now as to the establishment of this Ceremony by our Church though we have slender expectation that it should operate as formerly yet why may it not be retained as an honorable memorial of its miraculous effects of old But the Church is so exceedingly expresse and perspicuous in her explanation of the use thereof as nothing can be disired more which explication being the product of the Conference at Hampton Court was so abundantly satisfactory to the Foreman of those Opponents Dr. Reinolds as haveing once perused it he ingenuously profest he would never gain-say that Ceremony any more In that Explication not a sillable appears of any operation ascribed to this sign therefore they who have adhered to any such opinion cannot plead the Church of England for their guide Eminent and most remarkable was the great prudence of King James in this concernment All along King Edward the sixt'h and Queen Elizabeth her Reign when the Strumosi such as had the King 's evil came to be touched the manner was then for her to apply the sign of the Cross to the tumour which raising cause of jealousies as if some mysterious operation were imputed to it That wise and learned King not onely with his son the late King practically discontinued it but ordered it to be expunged out of the prayers relating to that Cure which hath proceeded as effectually that omission notwithstanding as it did before The sign of the Cross being then significant onely and not operative and significant of a duty to be elicited by future practice good reason hath our Church to continue it in which sence non est reprobanda with Zanchy it is not to be disallowed Adhiberi nec indecens nec inutile esse existimo saith Bucer p. 479. in my opinion the use of it is neither unseemly nor unprofitable Of them that be baptized in private houses if the custome of the Ancient Fathers yea if the practice of the very Apostles themselves be allowed us as directory sufficient in all sacred relations Private Baptisme that is baptizing out of and apart from the publique Congregation in case of necessity can draw its extraction as high as almost any other part of our Divine Service When Philip converted and baptized so many in Samaria Acts 8. We do not read any thing implying much less expressing that he did it in the place of publique worship or in the face of the Congregation So when he baptized the Eunuch ibid. 38. He did it not in the place of publiâ—k worship nor in the face of the Congregation When Ananias baptized Saul Acts
the same being now by us reduced to a setled form We have occasion to repeat somewhat of that which hath passed And how at our very first entry into the Realm being entertained and importuned with Informations of sundry Ministers complaining of the errors and imperfections of the Church here aswell in matter of Doctrine as of Discipline Although We had no reason to presume that things were so far amisse as was pretended because We had seen the Kingdom under that form of Religion which by Law was established in the dayes of the late Queen of famous memory blessed with a peace and prosperity both extraordinary and of many years continuance a strong evidence that God was therewith wel pleased Yet because the importunity of the Complainers was great their affirmations vehement and the zeal wherewith the same did seem to be accompanied very specious We were mooved thereby to make it Our occasion to discharge that duty which is the chiefest of all Kingly duties that is to settle the affaires of Religion and the Service of God before their own Which while We were in hand to do as the contagion of the sicknesse reigning in our city of London and other places would permit an assembly of persons meet for that purpose Some of those who misliked the state of Religion here established presuming more of Our intents then ever we gave them cause to do and transported with humour began such proceedings as did rather raise a scandal in the Church then take offence away For both they used forms of publick serving of God not here allowed held assemblies without authority and did other things carrying a very apparent shew of Sedition more then of Zeal whom We restrained by a former Proclamation in the month of October last and gave intimation of the conference We intended to be had with as much speed as conveniently could be for the ordering of those things of the Church which accordingly followed in the moneth of January last at Our Honour of Hampton Court where before Our Self and our Privie Councel were assembled many of the gravest Bishops and Prelates of the Realm and many other learned men aswell of those that are conformable to the state of the Church established as of those that dissented Among whom what oâ—r pains were what our patience in hearing and replying and what the indifferency and uprightnesse of Our judgement in determining We leave to the report of those who heard the same contenting our Self with the sincerity of our own heart therein But We cannot conceal that the successe of that Conference was such as happeneth to many other things which moving great expectation before they be entred into in their issue produce small effects For We found mighty and vehement Informations supported with so weak and slender proofs as it appeareth unto Us and Our Councel that there was no cause why any change should have been at all in that which was most impugned the book of Common Prayer containing the form of the Publick Service of God here established neither in the doctrine which appeared to be sincere nor in the Forms Rites which were justified out of the practise of the Primitive Church Notwithstanding we thought meet with consent of the Bishops and other learned men there present That some small things might rather be explained then changed not that the same might not very well have been born with by men who would have made a reasonable construction of them but for that in a matter concerning the Service of God We were nice or rather jealous that the publick Form there of should be free not onely from blame but from suspition so as neither the common Adversary should have advantage to wrest ought therein contained to other sense then the Church of England intendeth nor any troublesome or ignorant person of this Church be able to take the least occasion of cavil aginst it And for that purpose gave forth Our Commission under our great Seal of England to the Archbishop of Canterbury and others according to the form which the Laws of this Realm in like case prescribed to be used to make the said explanation and to cause the whole Book of Common Prayer with the same Explanations to be newly printed Which being now done and established anew after so serious a deliberation although We doubt not but all our Subjects both Ministers and ofâ—ers will receive the same with such reverence as appertaineth and conform themselves thereunto every man in that which him concerneth Yet have We thoâ—ght it necessary to make known by Proclamation Our authorizing of the same And to require and enjoyn all men aswel Ecclesiastical as Temporal to conform themselves unto it and to the practise thereof as the onely publick form of serving of God eâ—â—ablished and allowed to be in this Realm And the rather for that all the learned men who were there present as well of the Bishops as others promised their conformitie in the practise of it onely making suit to Us that some few might be born with for a time Wherefore We require all Archbishops Bishops and all other publick Ministers aswell Ecclesiastical as Civil to do their duties in causing the same to be obeyed and in punishing the offenders according to the Laws of the Realm heretofore established for the authorizing of the said Book of Common prayer And We think it also necessary that the said Arch-Bishops and Bishops do each of them in his Province and Diocesse take order that every parish do procure to themselves within such time as they shall think good to limit one of the said books so explained And last of all We do admonish all men that hereafter they shall not expect nor attempt any further alteration in the Common and publick form of Gods Service from this which is now established for that neither will we give way to any to presume that our own judgement having determiÌ„ed in a matter of this weight shal be swaid to alteration by the frivolous suggestions of any light spirit neither are We ignorant of the inconveniencies that do arise in Government by admitting innovation in things once setled by mature deliberation And how necessary it is to use constancy in the upholding of the publike determinations of States for that such is the unquietnesse and unstedfastnesse of some dispositions affecting every yeer new formes of things as if they should be followed in their unconstancy would make all actions of States ridiculous and contemptible whereas the stedfast maintaining of things by good advice established is the weale of all Common-wealths Given at our Palace of Westminster the 5. day of March in the first year of Our reign of England France and Ireland and of Scotland the seven and thirtieth God save the KING The Preface THere was never any thingby the wit of man so wel devised or so sure established which in continuance of time hath not been corrupted as among other things it may plainly appear
of Common prayer or Divine service as appeareth by the ancient Liturgies of the Greek and Latine Churches This was done as for other great causes so likewise for retaining an uniformity in Gods worship a thing most beseeming them that are of one and the same profession For by the form that is kept in the outward worship of God men commonly judge of Religion If in that there be a diversity strait they are apt to conceive the Religion to be diverse Wherefore it were to be wished that the whole Church of Christ were one as well in form of publick worship as in doctrine And that as it hath but one Lord and one Faith so it had but one heart and one mouth This would prevent many schismes and divisions and serve much to the preserving of unity But since that cannot be hoped for in the whole Catholick Christian Church yet at least in the Churches that are under the protection of one Soveraigne Prince the same ought to be endeavoured It was not the least part of our late Soveraigne King JAMES of blessed memory his care to work this uniformity in all his Dominions but while he was about to do it it pleased God to translate him to a better kingdome His Majestie that now raigneth and long may he raigne over us in all happinesse not suffering his Fathers good purpose to fall to the ground but treading the same path with the like zeal and pious affection gave order soon after his coming to the Crown for the framing of a Book of Common prayer like unto that which is received in the Churches of England and Ireland for the use of this Church After many lets and hindrances the same cometh now to be published to the good we trust of all Gods people and the increase of true piety and sincere devotion amongst them But as there is nothing how good and warrantable soever in it self against which some will not except so it may be that exceptions will be taken against this good and most pious work and perhaps none more pressed then that we have followed the Service book of England But we should desire them that shall take this exception to consider that being as we are by Gods mercie of one true profession and otherwise united by many bonds it had not been fitting to vary much from theirs our especially coming forth after theirs seeing the disturbers of the Church both here and there should by our differences if they had been great taken occasion to work more trouble Therefore did we think meet to adhere to their form even in the festivals and some other rites not as yet received nor observed in our Church rather then by omitting them to give the Adversary to think that we disliked any part of their service Our first Reformers were of the same minde with us as appeareth by the ordinance they made that in all the Parishes of this Realm the Common-prayer should be read weekly on Suâ—daies and other Festival dayes with the Lessons of the old and new Testament conform to the order of the book of Common prayer meaning that of England for it is known that divers years after we had no other order for common prayer This is recorded to have been the first head concluded in a frequent Councel of the Lords and Barons professing Christ Jesus We keep the words of the history Religion was not then placed in rites and gestures nor men taken with the fancie of extemporary prayers Sure the publick worship of God in his Church being the most solemn action of us his poor creatures here below ought to be performed by a Liturgie advisedly set and framed and not according to the sudden and various fancies of men This shall suffice for the present to have said The God of mercy confirm our hearts in his truth and preserve us alike from prophanenesse and superstition Amen Of Ceremonies why some be abolished and some reteined OF such Ceremonies as be used in the Church and have had their beginning by the institution of man some at the first were of godly entent and purpose devised and yet at length turned to vanity and superstition some entred into the Church by undiscreet devotion and such a zeal as was without knowledge and for because they were winked at in the beginning they grew daily to more and more abuses which not only for their unprofitablenesse but also because they have much blinded the people and obscured the glory of God are worthy to be cut away and clean rejected Other there be which although they have been devised by man yet is it thought good to reserve them still as well for a decent order in the Church for the which they were first devised as because they pertein to edification whereunto all things done in the Church as the Apostle teacheth ought to be referred And although the keeping or omitting of a Ceremony in it selfe considered is but a small thing yet the wilfull and contemptuous transgression and breaking of a common order and discipline is no small offence before God Let all things be done among you saith Saint Paul in a seemly and due order The appointment of the which order pertaineth not to private men therefore no man ought to take in hand nor presume to appoint or alter any publick or common order in Christs Church except he be lawfully called and authorized thereunto And whereas in this our time the mindes of men are so divers that some think it a great matter of conscience to depart from a piece of the least of their Ceremonies they be so addicted to their old customes and again on the other side some be so new fangled that they would innovate all things and so despise the old that nothing can like them but that is new It was thought expedient not so much to have respect how to please and satisfie either of these parties as how to please God and profit them both And yet lest any man should be offended whom good reason might satisfie here be certain causes rendred why some of the accustomed Ceremonies be put away and some reteined and kept still Some are put away because the great excesse and multitude of them hath so increased in these latter dayes that the burden of them was intollerable whereof Saint Augustine in his time complained that they were growen to such a number that the state of a Christian people was in worse case concerning the matter then were the Jews And he counselled that such yoke and burden should be taken away as time would serve quietly to do it But what would saint Augustine have said if he had seen the ceremonies of late dayes used among us whereunto the multitude used in his time was not to be compared This our excessive multitude of ceremonies was so great and many of them so dark that they did more confound and darken then declare and set forth Christs benefits unto us And besides this Christs Gospel
is not a ceremonial law as much of Moses law was but it is a religion to serve God not in bondage of the figure or shadow but in the freedom of the spirit being content onely with those ceremonies which do serve to a decent order and godly discipline and such as be apt to stir up the dull minde of man to the remembrance of his duty to God by some notable and special signification whereby he might be edified Furthermore the most waighty cause of the abolishment of certain ceremonies was that they were so far abused partly by the superstitious blindnesse of the rude and unlearned and partly by the unsaciable avarice of such as sought more their own lucre then the glory of God that the abuses could not well be taken away the thing remaining still But now as concerning those persons which peradventure will be offended for that some of the old ceremonies are retained still if they consider that without some ceremonies it is not posible to keep any order or quiet discipline in the Church they shall easily perceive just cause to reform their judgements And if they think much that any of the old do remain and would rather have all devised anew Then such men granting some ceremonies convenient to be had surely where the old may be well used there they cannot reasonably reprove the old onely for their age without bewraying of their own folly For in such a case they ought rather to have reverence unto them for their antiquity if they will declare themselves to be more studious of unity and concord then of innobations and new-fanglenesse which as much as may be with the true setting forth of Christs religion is alwayes to be eschewed Furthermore such shall have no just cause with the ceremonies reserved to be offended For as those be taken away which were most abused and did burden mens consciences without any cause so the other that remain are retained for a discipline and order which upon just causes may be altered and changed and therefore are not to be esteemed equall with Gods law And moreover they be neither dark nor dumb ceremonies but are so set forth that every man may understand what they do mean and to what use they do serve So that it is not like that they in time to come should be abused as the other have been And in these our doings we condemne no other nations nor prescribe any thing but to our own people onely For we think it convenient that every countrey should use such ceremonies as they shall think best to the setting forth of Gods honour and glory and to the reducing of the people to a most perfect and Godly living without errour or superstition And that they should put away other things which from time to time they perceave to be most abused as in mens ordinances it often chanceth diversly in divers countries Annotations upon CHAP. I. A The necessity of Common Prayer And of a Book of Common Prayer â—b Arguments for set forms Proved to have been used in the three first centuries after Christ. And approved by Reformed Churches B. Set forms of Administring the Sacraments Proved by Primitive practise C. Rites and Ceremonies fit to be prescribed D. Every Particular Church hath authority to prescribe set forms and Rites The main ground of uniformity E. A necessity of an Act for uniformity F. The present Act a revivor of a former G. The Parliament did onely ratify not make the Alterations H. Antiently Bishops visited in person An uniformity of Articles commended I. The Canons 1603. not repugnant to the Act for uniformity The power of the civil Magistrate in Ecclesiastical matters K. The occasion of the conference at Hampton Court. L. The Proclamation Of King James obligatory to Obedience M. Our service not taken out of the Masse-Book N. The Pye several acceptations of the word O. Apocryphal Lessons lawful to be read The Minister hath Liberty to exchange them for Canonical Scripture They are more edifying then many Chapters of the Canon appointed by the Directory P. The Bishops to interpret in doubtful cases Q. The several degrees of the first Reformation R. What meant by the Minister saying daily prayer either privately or openly S. Ceremonies of humane Institution lawful Proved by the several confessions of Reformed Churches T. Order in the Church of Divine institution Orders to be obeyed not disputed where they are not simply unlawful V. The Churches prudence and moderation in her first Reformation W. significant Ceremonies lawful X. Superstition defined Y Our Ceremonies elder then the Masse-Book Directory a Popish word Z. Scandal no just exception against our Liâ—urgy by the confession of Geneva her self More scandalized and more justly by the Directory then our Common Prayer THE Book of Common Prayer As God is the first principle and Prime efficient of our being so that very being of so supereminent a quality is obligation of the highest importance for us to defer to him the greatest Honour we possibly can That which hath the ordering and disposal of this Honour to him is Religion the most noble the most proper act of Religion is Prayer an act by which we turn Tenants to God and own him as the Donor of every good and perfect gift A duty enforced by our Saviours expresse command Pray alwayes so he Luke 18. 1. Continually so his blessed Apostle 1 Thes. 5. 17. that is Levant and couchant morning and evening sutable to the Diurnal sacrifices in the Temple that at least A duty dignified with the gift of miracles exemplified in Elias Joshua and many more Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. if the solitary prayer of one single supplicant be so operative what would it do in a full Assembly who combining together besiege and beset God with their prayers such a storming of and forceable entry into heaven being most acceptable to him as Tertullian elegantly Such an advantage hath the Publick above the Private the Church above the Closet and hence a necessity of Common Prayer But there may be a necessity of Common Prayer yet no necessity of a Book of Common Prayer that is of a set form The prayers of the Minister in the Congregation for the Congregation are Common Prayers which are Prayers conceived and without book Answer Confest such Prayers may in some sort be called Common Prayers but not so properly as set forms because the Minister who officiateth Publickly is but the Agent the representative of the people in their resort to God Now in arbitrary Prayer he cannot so well be called the mouth of the Assembly or said to send up his prayers on their errand when they are not privy to one syllable he will deliver when he speaks alwayes his own not alwayes their sence in which case the peoples Amen should be as Arbitrary as is his Prayer and if upon some dislike at the either matter or form the people think fit to suspend their
highly commendable interdicting all persons not lawfully called that is not publickly authorised from attempting any thing by way of appointing or altering the orders of the Church True it is subjects not onely may but must question the orders of their Superiours in foro conscientiae in the courts of their own consciences but then withal they must state the question aright not whether they be inconvenient scandalous over-numerous in edifying or so but whether they be elemented of things in their own nature indifferent if they be directly evil away with them they must not be obeyed if but collaterally evil Reum regem facit iniquitas imperandi innocentem subditum ordo serviendi i. e. the sinfulnesse of the command findes the King guilty whilst the order of obeying acquits the subject Unlesse this rule of uniform order be punctually observed we must never expect any thing of decency in Gods Church and therefore the Apostle hath very well sent abroad his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum custode with his keeper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to appointment Something must be appointed before decency can be looked for Should one enter the Church at the Celebrating of the blessed Eucharist and behold here some prostrate on their knees there others sitting with their hats on here some lolling all at length there others standing up were it possible for him if well in his wits to imagin this is decency in an action of such import even common sense is able to inform him otherwise and that one umform establishment is absolutely necessary to preserve due decorum But it may be objected that my Superiour may enjoyn me such a law as my conscience tels me is scandalous to my brother not convenient not edifying c. what shal I do in this coÌ„dition if I conform I sin against my conscience Rom. 14. 23. If I do not I sin against his Authority Answer that Text of Rom. 14. 23. hath onely reference to things not onely indifferent in their own nature but left free from any superiour command interposing therefore the text is not ad idem for though such laws may be of things indifferent yet being commanded by just Authority the indifference by that command determineth they become necessary And whereas in this our time c. In this Paragraph our Church doth not suppose but state the case as it really was In the beginning of the Reformation many thousands beside what where already converted were then well disposed and advancing towards the entertainment of the Gospel-light who yet notwithstanding stood well affected to their ancient Ceremonies to which loth they were to bid an eternal adieu On the other side some whose passion for Reformation had no other bounds then no communion with the Church of Rome no not in those things whose use was harmlesse and innocent would not endure to hear of any thing lesse then a total rout given to the whole Publick worship of that Church Our Godly Reformers standing erect in a discreet neutrality not siding with eithers passions fixt themselves upon a serious view of such things as the Church of Rome had of most ancient extraction and which were tractable to more pious uses of these severed from the drosse they had contracted they compiled this excellent model of our Liturgy in so moderate and well tempered a mode as neither part had just cause to think themselves agrieved By some notable and special signification They who are by the force of reason beaten from their first fort viz. that man hath no power to institute external rites accidental to publick worship their next refuge is to the Objection that humane significant Ceremonies in Gods worship are disagreable to Christian liberty and unlawful and upon the stresse of this position the Crosse in Baptisme and Surplice go to wrack Before I undertake to answer this Objection the authority upon which it is grounded I must crave leave to lay open the Partiality of the objecters The Ancient Authors of the admonition to the Parliament defend their sitting posture at the Communion by the very same doctrine of signification saying it bâ—tâ—kâ—neth rest full accomplishment of legal ceremonies in Christ and the Author of altare Damascenum approveth the same opinion cited out of Johannes Alasco Sessio commendatur per significationem mysterii nempe requiei nostrae in Christo i. e. Session or sitting is commended for the mysterious signification it hath that is of our rest in Christ. It is not very credible that this Doctrine of the adversaries of our Liturgy should passe unobserved to the former of this objection and if it did not we must be bold to tell him he should have done well to have begun his reformation at home with those of his own perswasion But let us examine the foundation of this Objection and this is derived from those words of Isa. urged by our Saviour against the Pharisees In vain ye worship me teaching for Doctrines the traditions of men Matth. 15. 9. where first it will be difficult to prove that this was a significant ceremony the Pharisees standing upon the outward custom without the least hint of signification Again if it were a significant rite here is a non constat of any reproof relating to it as significant but that they stood more upon it then upon the precepts of God that being of a civil relation they urged it as out of an opinion of holinesse and as an essential part of Religion in which respects those Ceremonies of the Crosse and Surplice were never by us entertained or defended And if all significant ceremonies are unlawful what shall we think of that holy kisse mentioned in the holy Scripture used at the Eucharist in the Primitive Church which Zanchy tells us was ad significandam veram Christianam amicitiam ac fraternitatem i. e. to signifie true and Christian friendship and brotherhood Yet Zanchy passeth not the least note of reproof upon it By the Superstitious blindnesse c. Superstition is usually defined to be a will-worship more then God commanded with submission to others I conceive the word defines the thing by Grammatical analysis and resolving of the composition and that it is a standing too much upon a thing more then the nature of it requireth to describe it larger it is the doing or omitting of any thing out of a supposition of some holinesse or pollution resident in it more then is So that superstition is both positive and negative Positive ye observe dayes and months and times and yeers Gal. 4. 10. Negative touch not taste not handle not Colos. 2. 21. And so I may say of those expressions be not signed with the Crosse kneel not at the Sacament for the placing of Religion abstaining from such things of their own nature indifferent is scituated under the same parallel of superstition with the Papists who observe them as meritorious Some of the old Ceremonies be retained still
Some not all some of the old Ceremonies not of those late innovations of the Church of Rome but of those Ceremonies which antidate the Popish Masse hundreds of yeers It is a very pittiful one that trite and false Objection That our Liturgy hath its rise and Original from the Masse-Book ask why because say they all that is in our Liturgy is in the Masse-Book directly false The beginning of morning Prayer Sentences Exhortation Confession Absolution all to the Lords Prayer several Collects in the Litany the rehearsal of the Decalogue and divers Collects belonging to the Communion service are no where to be found either in the Masse-Book or any other Popish service So the All is false But admit all our Liturgy were to be found in the Masse Book that is no evidence it hath its Original from thence not onely the Lords prayer and Book of Psalms but the greatest and most edifying part of Canonical Scripture is there to be found as well as our Liturgy why do we not therefore ascribe its Original to the Masse-Book and upon that very score renounce it Nay if our Book was a compliance with the Papists as the late Assembly have urged against it assuredly it ill sorted with the Prudence of such Divines to present the world with their own establishment under a title borrowed expressly from the Papists their Directory being the same both name and thing with the Directorium Sacerdotum in the Romish Church Such shall have no just cause with the Ceremonies received to be offended Another great exception against our Liturgy is the scandal it hath given to many That some have taken offence there at there is no dispute it shall be granted that they have taken it justly and upon due consideration we deny against all opponents Nor is scandal alone sufficient of it self to cause abolition Quamvis quod obtruditur scandalum asserat quia tamen verbo dei per se non repugnat concedi poâ—est saith the great Legislator of the other side Although that which is enjoyned doth bring some scandal with it yet if it be not of it self against the word of God it may be yeelded to Agreeable to Calvins Doctrine Geneva acteth Nous scavons quelle occasion de Scandal plusieurs ont prins du changement que nous avous fait en cest vne droit we know well enough that many have taken occasion of scandal at the changes we have made in this subject so she in her Rubrick before the Communion And fully perswaded I am the abolishers of the Liturgy of this Church cannot but have the same sense of many scandalised by the change of the Liturgy into a Directory I must professe my self of those many to be one upon a solemn day summon'd we are by a bell to Church thither we come what to do to offer up our prayers and prayses in the Congregation it may be and it may not be so for such prayers may scarce be reputed ours whereof as we know not a syllable before-hand what they are so when they are uttered we often hear but little understand lesse and in our judgements consent to least of all told we are by considerable persons engaged in this change that the imposition of set forms was introduced into the Primitive Church as a defensive b against the Arrian and Pelagian Hereticks which did convey their poyson in their set forms of Prayers and hymnes if so never times required the practise of set Prayers upon that consideration more then these never was the poyson of hetorodox opinions more ingredient into the publick prayers of the Church then now where one decryes the Deity of Christ and his mediatorship by making no applications to him nor to God by him Another sets him up too high by omitting of confession of sins as impertinent in those who are planted into Christ and being so as he conceiveth sin not at all if nothing of unsound belief be uttered yet how frequent is the venting of several passions upon the private interest of mens factious ingagement even so far as many have preferred their Petitions to God for the destruction of the very Presbyterial Government whereof Mr. Edwards giveth several instances Who can not justly be offended at such mis-carriages in so holy a duty Far be it from me to charge the generality of our new ministery with these blemishes confesse I must and will many very many of them are excellently qualified and endowed with gifts proper for this sacred duty and do exercise those gifts to the great edification of their congregations but in the mean time if such miscarriages have actually happened already or may so hereafter through the violent passions of other men mis-principled may it not justly be judged a matter of scandal and offence to such as have a due value for that holy ordinance and consequently may not those worthier men be conceived guilty of the crime through whose misprovidence these errours have come to passe How much better were an amicable compliance on both sides by prescribing set forms for the desk and allowing conceived prayer for the Pulpit so that neither may professe and engrosse the whole service to it self but share and divide it by a friendly agreement untill such an award shall be made by those who assume the power of Arbitration in this affair slender hopes have I to see much of either order or edification in the service of our Church The Table and Kalender Expressing the Psalms and and Lessons to be said at Morning and evening prayer throughout the yeer except certain proper feasts as the rules following more plainly declare The order how the Psalter is appointed to be read CHAP. II. Common Prayer Scotch Liturgy The Psalter shall be read through once every moneth And because that some months be longer then some other be it is thought good to make them even by this means The Psalter shall be read through once every month save February and in that month so far as the Psalms are appointed for 28 or 29 dayes in tht leap year TO every moneth shall be appointed as concerning this purpose just xxx dayes And because January and March hath one day above the said number and Februarie which is placed between them both hath onely xxviii dayes February shall borow of either of the monthes of January and March one day And so the Psalter which shall be read in February must begin at the last day of January and end the first day of March. And whereas Scotch Littur many monthes have c. May July August October and December have xxxi dayes a peece it is ordered that the same Psalms shall be read the last day of the said moneths which were read the day before so that the Psalter may begin again the first day of the next monethes ensuing Now to know what Psalms shall be read every day Look in the kalender the number that is appointed for the Psalmes
prayers of God would take up much more of the Lords day then in most places they do as Master Baxter saith very well As for this Doxology so often repeated in the service of our Church cause there is to think it very ancient and of much elder standing then the Councel of Nice St. Basil derives it very high citeth Irenaeus for the use thereof calleth it antiquam vocem a phraâ—e of great antiquity And doubtlesse so it is for Justine mentions it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorifying the Father the Son and the holy Ghost without a sound Confession of the Trinity is not enough to save us So also Clemens Alexandinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorifying the Father onely and the Son with the holy Ghost And in all probability to this had Tertullian regard where interpreting that of the prophet Malachi Incense shall be offered and a pure offering he gives his sense of it thus by id est Gloriae relatio Benedictio Hymni the giving Glory to God the blessings and Hymnes Truth it is there might in the former times be some small syllabical difference in the rehearsing of it some thus Glory be to the Father by the Son in the holy Ghost some thus Glory be to the Father and the Son with the holy Ghost as Irenaeus in St. Basil others as we use it now in which diversity there was certainly nothing either intended ill towards the truth or which could be directly drawn into ill construction but when about the time of the Nicene Councel the Arrians began to sow their seeds of heresie touching the inequality of the three Persons and the better to colour their pretences sheltered themselves under the protection of the Doxology the Father by the Son in the holy Ghost formerly used to which they constantly adhered hereupon the Councel of Nice to avoid all occasion of future question held her self to that form which came nighest to the form of Baptisme composed by our Saviour and the Doctrine of Christian faith prescribing it to be punctually observed by all such as were of the Orthodox party So that the Church being then split into two divisions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and form of Doxology used by ether side because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and note of distinction from the other Now whereas it may be urged out of Philostorgius that Flavianus first brought it into use if the Author may not be questioned as partial being an Arrian yet may he be interpreted to speak in reference to Antioch onely And whereas St. Hierom hath been currantly delivered to be the Author and composer of the second verse As it was in the beginning c. the story of Leontius his cunning pronouncing of onely the end of that versicle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. world without end in an audible tone is evidence to the contrary that Leontius being contemporary with Athanasius and both long before Jerom. And from Easter to Whitsunday Hallelujah The fifty dayes between Easter and Whitsunday were dayes of excessive joy in the primitive Church in honour of our Saviours Resurrection and were in some particulars observed with equal solemnity to the Lords day as in not fasting not kneeling chanting this Angelical Hallelujah upon these dayes which last was retained by our first Reformers as a mark of honour fixt upon them In the Scotch Liturgy by way of responce is added The Lords name be praised more in compliance to exemplary usage then in advantage of the sense which is compleat enough without it for the Allocution of praise ye the Lord hath no implied reference to any such return from the people but onely regardeth the subsequent Psalm for as let us pray is usually premised to incite intention to an ensuing prayer with the same congruity is praise ye the Lord assigned as an impressive invitatory to a following Hymn calling upon the people to joyn not not onely mentally but vocally by way of alternate response after the Priest Then shall be said or sung this Psalm Such also was the mode in St. Basils time Ab oratione surgentes ad Psalmodiam instituuntur i. e. Rising from prayers they the Assembly fall to singing of Psalmes O come let us sing c. This is not to say properly the Invitatory but the Invitatory Psalm so called because it comprehends the Invitatory for the Invitatory it self is onely the verse O come let us worship and fall down and kneel before the Lord our maker which was in the Church of Rome often no lesse then six times repeated by the Priest at certain closes and Periods of this Psalm and as oft returned by the people which our Reformers judging to be a vain Tautology thought fit to omit it appointing the venite to be without the Invitatory The Original of this Invitatory was at first of valuable consideration For you must know that anciently as appeareth out of Chrysostome before the Congregation was compleat and fully assembled the usage was to entertain the time with singing of Psalms where of this was the chief And Durandus who lived about the 400 years since tells us it was then the fashion in some Churches for the people who lay in expectation of the morning Service as soon as they heard this Psalm once began presently they all hasted into the Church Then shall follow certain Psalmes Concerning the dividing of the Psalmes into certain portions for every day I have spoke before Then shall be read two Lessons In the Romish Church there are usually appointed nine Lessons whereof the three first are commonly out of the Epistles the three next are short extracts out of the Homilies and Sermons of the Fathers the seventh is almost constantly out of the Gospel next which followeth ashred of a homily out of the Fathers which supplieth the place of the Sermon in more ancient times and is a short exposition upon the Gospel then two Lessons taken out of some antient writer Therefore in the first injunctions of Edw. the 6. elder by a year then the first Liturgy it is appointed that in order to the reading of the Epistles and Gospels and one Chapter in the New Testament in English when nine Lessons should be read in the Church three of them shall be omitted and left out with their Responds The reading of Lessons out of the Old as also out of the New-Testament is in a punctual imitation of the Ancient Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Justine Martyr i. e. the Commentaries of the Apostles and writings of the Prophets are read as the time permits These Lessons except before excepted are not left arbitrary but either to be appointed by the Kalendar or by the Table of proper Lessons the first for Ordinary and work-dayes the second for Festivals And such also was the Primitive Custom Audistis Librum legi Job saith Ambrose qui solemni munere est decursus tempore you have
none other argument or testimony to produce against her antagonist then this very Creed in respect of Athanasius his so high reputation in that Church Lastly that there is seldome mention of it untill about a thousand years after Christ. These are the reasons perswading that judicious man that the Tradition is fabulous And it is likely enough to be so for the late reverend Primate that great inquiâ—er into ancient â—arities in one very old manuscript observed it ascribed to a triumvirate Eusebius Dâ—onysius and a namelesse third in another belonging to King Aethelstane about the year 924 it is called fides Sancti Athanasiâ— the Creed of St. Athanasius In another ancienter far then the other two it is called Symbolum fideâ— Catholicae the Symbol of the Catholick Faith without any name affixt Now this last being written in capital Letters the Primate thence inferreth Gregorii 1. tempore non fuisse recentius it was meaning the M. S. at least as old as the age of Gregory the great and if so the Creed it self must be elder and then be the Author who he will satisfaction it is enough that it is ancient The Litany Our sacred addresses and applications to God are quadrupartite fourfold alâ— comprehended in one ver of the Apostle 1 Tim. 2. 1. where first there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplication deprecation a praying to be delivered from dangers ghostly and bodily such as is the Litany Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petition apprecation an invocation of divine blessings and benefits upon our selves Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intercession an importuning the throne of grace in the behalf of others Lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thanksgiving for blessings received either by our selves or others Did not this sufficiently warrant sacred Litanies we might derive authority from the last Petition of the Lords prayer Deliver us from evil To which pattern of our Saviour and precept of his Apostle the Primitive Church began early to conform The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and first moment of their admission into the Classis of Divine offices is difficult to define that these Litanies made a distinct part of the Liturgy in St Augustins time is evident for enumerating the several parcels thereof he expostulateth Quando non est tempus cantandi in Ecclesia nisi cum Legitur aut disputatur aut Antistites clarâ voce deprecantur aut communis oratio voce Diaconi indicitur What space is free from singing of Psalmes in the Church unlesse it be when the Lessons are reading or the Sermon Preaching or the Priests are rehearsing the Litany aloud or Common prayer is enjoyned by the mouth of the Deacon To ascend up unto St. Cyprian he testifieth as much of his time Pro arcendis hostibus imbribus impetrandis vel auferendis vel temperandis adversis rogamus semper preces funâ—imus for deliverance from our enemies for rain in time of droughts for the removing or moderating of our afflictions we constantly pray Senior to St. Cyprian Tertul. Quando non geniculationibus nostris jejunationibus nostris siccitates sunt depulsae Tell me the time when by our kneelings and fastings droughts are not changed into moisture In the Greek Church they moved somewhat slower not entring until about the year 300. In the dayes of Gregory Thaumatergus who florished about the year 260. St. Basil tells the Neocesarians there was not any such thing as Litanies known and his telling them so implieth that in his own time they had made their entry By what hath already been said Mr. Cartwrights mistake seems grosse enough in founding the first rise of Litanies upon Mamercus Bishop of Vienna He if he did any thing in their establishment probably went no further then the reviewing of anteceding Litanies and disposing them into a form agreeable to Vienna's sad condition and the assigning three dayes before Ascension for that service As did also the Councel of Aurelia after him can 23. Next Mamercus comes in Gregory the great the supposed Author of the great Litany that of Mamercus being stiled the lesse and most probably so he was but the sneezing sicknesse being decryed by all learned men as fabulous and so it no motive or inducement to the work some other cause must be assigned which perhaps might be some rage of contagious Pestilence or else it may be conjectured to have been compiled upon the general score of Reformation For Gregory observing in the several offices of diverse Latine Churches many things which gave cause of dislike some being vain some unapt some scarce making out sense he presently applied himself to consider of and compare them all together and so to compile a Liturgy of the most choice peeces extracted from them which he performing left as a Legacy to his successors which was at first owned as the proper service of the Romish Church Part of this Liturgy was the Great Litany which contained the very quintessence of all former Models with additions of his own some for the better and some for the worse and these rather the blemishes of his times then of himself That age wherein he lived was none of the learnedst but declined much towards ignorance which is worthily stiled the mother of blinde devotion or superstition this ignorance soon brought in the Invocation of Saints an errour which began to be whispered in the writings of others some few yeers preceding but never durst shew it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bare-faced in the service of the Church untill this Gregory led it in who over facile to credit mis-reported miracles as his Dialogues demonstrate was made susceptible of any errour which presented it self under the shape of devotion and consequently of invocation of Saints He therefore imbibing this fallacious opinion acted agreeable to its principles and after the addresse to the sacred Trinity inserted in the Litany an application first to the Virgin Mary next to the Archangels and Angels then to the Apostles Martyrs Confessors and Virgins bestowing upon every one an Orapro nobis nominally applied As for the Litany used in our Church a very neer resemblance it hath with that devised by St. Gregory if he were the Author of the Sacramontary as I am prone to beleeve he was The first part of it whose Responsory terminations are Have mercy upon us seems to be an exemplification of the most ancient forms for in those Liturgies extant under the names of misreputed Authors which neverthelesse retain some relicks of remote antiquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the great ingredient into the Litanies between these and the Deprecatory part immediately before Remember not Lord our iniquities c. grew that exâ—rescence of misguided zeal and the forementioned addresse to the Saints which our Church worthily expunged Those answers of Good Lord deliver us vary little from the ancient mode Those of we beseech thee to hear us good Lord pretend a neer conformity to that model
Church at the end of this commemoration there was added a clause of Invocation to God That he would receive the Prayers of the Church by the intercession of those blessed Souls departed as Cyril tells us in the place before quoted and this is the first notice given of the Intercession of Saints in any Liturgy or publick Service and all this time not a syllable of Invocation of or address to them Yea St. Augustine who lived much about the same time is express to the contrary assuring us that though those holy men suo loco ordine nominantur non tamen a sacerdote qui sacrificat invocantur are named in their proper course and order in the Communion Service yet are they not invocated or prayed to by the Priest who officiateth This passage of this Father informing us that those Saints departed were named in their course and order leads us to the other Dyptick-Roll which was a Nomenclator framed on purpose as a dictamen for the officiating Priest some resemblance whereof is still extant in the Canon of the Mass called by Ritualists Litania Sanctorum nominum The Litany of the Saints names This nominal recital Walfridus Strabo saith came into practice soon after St. Jerome had composed his Martyrology General Intercession being thus admitted as what could hinder it into the Church the next step was that of singular Saints for single persons and occasions yet this not all at once neither for before any other were thought qualifi'd for the purpose the Virgin Mary was enstalled a Mediatrix and she call'd into ayd in several Prayers of the Church which Nicephorus ascribeth to Petrus Gnapheus as the first Author thereof about the year 500. She once thus admitted did not onely her self keep possession to the very almost justling out of her Son and Saviour but did let in all the train of the blessed Apostles Martyrs and others who by Pope Gregory about Anno 600. were dis-honored with an Ora pro nobis in that his otherwise gallant model of the Litany We commend unto thy mercy all other thy Servants The Commemorations of the dead Epiphanius divideth into two ranks or Classes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just-men and Sinners understanding thereby less perfect Christians The order of the Just was that of the Patriarchs Prophets Apostles Evangelists Martyrs and Confessors mentioned before these were supposed directly to go to Heaven without calling in at Purgatory or any other withdrawing room and therefore thought it a vanity to pray for such who were conceived already arrived at a perfect state of bliss nay more then a vanity a wrong Injuriam facit Martyri qui orat pro Martyre he doth injure the Martyr who prayeth for him The other Classis that of Sinners were conceived by the Antients to be disposed of in some base Court as I may so say or inferiour appurtenance of heaven which for want of a better name they called Paradise there they conceived these souls did abide whilst they were in mora resurrectionis expecting the general Resurrection did pant and thirst for the beatifical vision of God and for these they prayed that God would give them some comfortable refreshment to slack that thirst This is the uttermost of their opinion fo far as their own records informes us and this scarce came to opinion neither not a man of them for the first five hundred years delivering himself positively but very staggeringly touching this point This and the former commemoration our second Reformers very judiciously omitted being loth to retain any thing liable to so just exceptions This prayer according to the primitive mode was made after the later consecration For the Sacramental elements were twice consecrated First when they were in the general masse of all oblations which were consecrated at large by thansgiving to God for all those benefits and invocation of his blessing upon them as they were provided for bodily refreshment and again when they were separated from the residue and by a particular Benediction deputed for the Symboles of the Eucharist which being thus consecrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Cyril we invocate God over that propitiatory host for the Common peace c. and what he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we entreat others usually say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we offer unto thee All intending thereby that they offered up their Prayers to God for those particulars by and through the intercession of Jesus Christ represented in the signes of that holy mystery certainly an edifying and innocent rite But the Church of Rome foysting in under the disguise of this excellent custome private Masses and in them a pretence of Christ really not mystically sacrificed and that sacrifice applied and determined to the souls of such persons as the Priest shall by his memento's limit Our Reformers endeavouring to a-move all occasion of abetting that wicked practise transposed and inverted the Order of this prayer to the Place you see CHAP. VII THE COMMUNION Then shall follow this exhortation at certain times when the Curate shall see the people negligent to come to the holy Communion WE be come together at this time dearly beloved brethren to feed at the Lords supper unto the which in Gods behalf I bid you all that be here present and beseech you for the Lord Jesus Christs sake that ye will not refuse to come thereto being so lovingly called and biddeâ— of God himself Ye know how grievous and unkinde a thing it is when a man hath prepared a rich feast decked his table with all kinde of provision so that there lacketh nothing but the guests to sit down and yet they which be called without any cause most unthankfuly refuse to come Which of you in such a case would not be moved Who would not think a great injury and wrong done unto him Wherefore most dearly beloved in Christ take ye good hâ—ed lest ye withdrawing your selves from this holy supper provoke Gods indignation against you It is an easie matter for a man to say I will not communicate because I am otherwise letted with worldly businesse but such excuses be not so easily accepted and allowed before God It any man say I am a grâ—evous sinner and therefore am afraid to come Wherefore then do you not repent and amend When God calleth you be you not ashamed to say you will not come When you should return to God will you excuse your self and say that you be not ready Consider earnestly with your selves how little such feigned excuses shall avail before God They that refused the feast in the Gospel because they had bought a farm or would try their yokes of Oreâ— or because they were married were not so excused but counted unworthy of the heavenly feast I for my part am here present and according to mine office I bid you in the name of God I call you in Christs behalf I exhort you as you love your own salvation that ye will be
our profession which is to follow the example of our Saviour Christ and to be made like unto him that as he died and rose again for us so should we which are baptised die from sin and rise again unto righteousnesse continually mortifying all our evil and corrupt affectioâ—s and dayly proceeding in all vertue and godlinesse of living  1 B. of Edw. 6. The Minister shall command that the children be brought to the Bishop to be confirmed of him so soon as they can say in their vulgar tongue the Articles of the faith the Lords prayer and the ten Commandments and be further instructed in the Catechisme set forth for that purpose accordingly as it is there expressed The Minister shall command that the Crisoms be brought to the Church and delivered to the Priests after the accustomed manner at the purification of the Mother of every childe  And that the children be brought to the Bishop to be c.  And so let the Congregation depart in the name of the Lord.  Note that if the number of children to be baptised and multitude of people present be so great that they cannot conveniently stand at the Church door then let them stand within the Church in some convenient place nigh unto the Church door And there all things be said and done appointed to be said and done at the Church door Q Of them that are to be Baptised in private houses in time of necessity By the Minister of the Parish or any other lawful Minister that can be procured 〈…〉 and Curates shall often admonish the people that they defer not the 〈…〉 infants any longer then the Sunday or other holy day next after the childe be born unlesse upon a great and reasonable cause declared to the Curate and by him approved And also they shall warn that without great cause and necessity they procure not their children to be baptised at home in their houses And when great need shall compel them so to do then Baptisme shall be administred on this fashion Common Prayer 1 2 B. of Edw. 6. Lit. of Q. Eliz. First let the lawful Minister and them that be present call upon God for his grace and say the Lords prayer if the time will suffer And the childe being named by some one that is present the said lawful Minister shall dip it in the water or poure water upon it saying these words First let them that be present call upon God for his grace and say the Lords prayer if the time will suffer And then R one of them shall name the childe and dip him in the water or poure water upon him saying these words I baptise thee in the name of the Father and of the Son and of the holy Ghost And let them not doubt that the childe so baptized is lawfull and sufficiently baptised and ought not to be baptised again But yet neverthelesse if the childe which is after this sort baptized do afterward live it is expedient that it be brought into the Church to the intent  1 B. of Edw. 6. That if the Priest or Minister of the same Parish did himself baptise that childe the Congregation may be certified of the true form of Baptisme by him privately before used To the entent the Priest may examine and try whither the childe be lawfully baptised or no. And if those that bring any childe to the church c. Or if the childe were baptised by any other lawful Minister that then the Minister of the Parish where the childe was born or Christened shall examin and try whither the childe be lawfully baptised or no. In which case if those that bring any childe to the Church do answer that the same childe is already baptised then shall the Minister examine them further saying  Common Prayer 1 2 B. of Edw. 6. Lit. of Q. Eliz. By whom was the childe baptised By whom was the child baptised Who was present when the child was baptised Who was present when the childe was baptised And because some things essential to this sacrament may happen to be omitted through fear or hast in such times of extremity therefore I demand further of you Whither thy called upon God for Grace and succour in that necessity T With what matter was the childe baptised With what thing or what matter they did baptise the child V With what words was the childe baptised With what words the childe was baptised Whither they think the childe to be lawfully and perfectly baptised Whither think you the childe to be lawfully and perfectly baptised And if the Minister shall proue by the answers of such as brought the childe that all things were done as they ought to be Then shall not he Christen the childe again but shall receive him as one of the flock of the true Christian people saying thus I Certifie you that in this case ye have done well and according unto due order concerning the baptising of this childe which being born in original sin and in the wrath of God is now by the laver of regeneration in baptisme received into the number of the children of God and heires of everlasting life For our Lord Jesus Christ doth not deny his grace and mercy unto such infants but most lovingly doth call them unto him as the holy Gospel doth witnesse to our comfort on this wise AT a certain time they brought children unto Christ that he should touch them and his disciples rebuked those that brought them But when Jesus saw it he was displeased and said unto them Suffer little children to come unto me and forbid them not for to such belongeth the kingdom of God Uerily I say unto you whosoever doth not receive the kingdome of God as a little childe he shall not enter therein And when he had taken them up in his armes he put his hands upon them and blessed them After the Gospel is read the Minister shall make this exhortation upon the words of the Gospel FRiends you hear in this Gospel the words of our saviour Christ that he commanded the children to be brought unto him how he blamed those that would have kept them from him how he exhorted all men to follow their innocency Ye perceive how by his outward gesture and deed he declared his good will toward them For he embraced them in his armes he laid his hands upon them and blessed them Doubt ye not therefore but earnestly beleeve that he hath likewise favourably received this present insant that he hath imbraced him with the armes of his mercy that he hath given unto him the blessing of eternal life and made him partaker of his everlasting kingdom Wherefore we being thus perswaded of the good will of our heavenly father declared by his son Jesus Christ toward this infant let us faithfully and devoutly give thanks unto him and say the prayer which the Lord himself taught and in declaration of our faith let us reâ—â—te
not to whole Congregations as in the former instances where the confession is too general to be conceived in all real and a confession at large can at most pretend but to an Absolution at large effectual only to such as truly and sincerely repent If the rich person desire to be anointed Constat hunc ritum nec vetustum esse nec ullo praecepto Dei vel laudato Sanctorum exemplo commendatum saith Buâ—er It is clear this Rite is neither ancient nor commended to the Churches practice by any either precept of God or example of the Primitive Fathers Most true Confest it is as to matter of Fact Apostolical those holy men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anointed many infirm persons Marc. 6. 13. So also as to matter of precept that St. James appointed the Elders to anoint the sick person but both the one and the other was in order to a miraculous operation in the cure of the diseased and therefore not practicable in these times which pretend to no such gifts Nor was it interpreted then to be a rite so necessary but that the miracle of healing could proceed otherwayes and without it as may be instanced in several cures mentioned in the Acts. And for times succeeding the Apostles no one example occurreth in any genuine Father of any so cured but only of Severus the Emperour by Proculus the Toparch related by Tertullian And were that command of Saint James obligatory to succeeding ages yet can it no wayes authorise the unction of the Church of Rome which is designed for other ends viz. to be a viaticum in the moment of expiration The Communion of the sick The administration of this Sacrament to Christians in extremis and their fatal farewel was reputed by the Primitive Fathers so necessary a dispensation as they indulged it even to such as were excommunicated by the censures of the Church and were not no not in case they recovered admitted to communicate until their full time was elapsed So the first Council of Nice decreed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning Lapsed persons and Penitents 〈◊〉 out of the world let the ancient and Caâ—onical rule be observed that if any â—e in that extremity let him by no meant be deprived of his last most necessary viatieum and provision for a better world As to this Office of our Church Scripta est ad Divinarum Scripturarum regulam quam 〈◊〉 saith Bucer It is framed most agreeable to the rule of holy Scripture The Argentine or Strasburgh exiles had in their Liturgy an Office entituled De Eucharistia ministranda aegrotis Of administring the Eucharist to sick persons Yea Calvin himself pleads much for it Cur caenam Aegrotis non arbitror negandam esse mulâ—ae graves causae me impellunt Many and weighty causes move me to think the Communion should not be denied to sick persons True it is he tells Olivian scis frater alium esse apud nos morem Our usage here at Geneva is otherwise but then adds withall fero quia non est utile centendere I endure it because I know not how to hâ—â—p it So that Geneva her self by Calvins confession was not so well ordred in all things as he wished Then shall the Priest reserve Though circumstances of time place persons and the like add no real grandure to the things themselves to which they relate yet considering the potent influence they have in operating upon human affections they have so much weight as the things themselves for a great part of the honour and respect is deferred to them stand obliged to the rites wherewith they are ceremoniated whence it is that in all religious transactions they make the deepest impression upon our souls which are invested with greatest solemnity Upon this account the Primitive Fathers though passionately indulgent towards and tender of their sick brethren in granting them their spiritual viaticum yet alwayes took a care that the Elements should be consecrated in the Church And indeed if Consecration be of any import if with God it prevaileth any thing effectual towards the making those Elements the body and blood of Christ if in us it createth any greater reverence to those dreadful mysteries then certainly that Consecration must needs excel all others which is made in the full Congregation g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where there is 〈◊〉 â—oâ—course of Reverend Saints plying the Throne of Grace so ardently and so unanimously for a blessing upon those Elements This Rubrique therefore being so consenant to antiquity and passing the censure of Buâ—er without the least reproof had a fair plea for its continuation had not the Eucharist so reserved been abused by superstitious carrying it about in solemn procession and the habitual adoration frequented in the Romish practice moved our Reformers to expunge it This notwithstanding I observe in a Latin Translation of our Liturgy Anno 2. Elâ—â— this Rubrique exactly set down according to the first Liturgy of Edward 6. enjoining the Minister to reserve tâ—ntum quantum sufficit â—groto sufficient for the sick person The wonder iâ— not great if consideration be had of the Primary Relatives of that Translation This is clearly exhibited in the Proclamation prefixt to it for it was set forth by Supreme Authority Constituimus per praesâ—ntes licitum esse c perâ—â—ssum 〈◊〉 authorâ—tate privilegio regali tam Decano sodalitio Ecclesiae Christi in Academia nostra Oxoniae quam Praesidibus Custodibus Rectoribus Magistris Sodaliratibus omnium singulorum Collegiorum Cantaâ—riâ—â—ae Oxoniae Wintâ—niae Etoniae noc modo precandi Latine uti publicâ— in Ecclesiis farellis suis. We ordain by these presents that it shall be lawful and 〈◊〉 â—or Authority and Princely Privilege as well for the 〈…〉 Christ in our University of Oxford as for the 〈◊〉 〈◊〉 〈◊〉 Master and Fellows of all and singular the Colleges of Cambridge Oxford Winchester and Eaton to use this form of Latine 〈◊〉 publickly in their Churches and Chapels Whereby it is most eviaâ—nt the Translation was made peculiarly for the service of the Universities and two Colleges of Winchester and Eaton And this is the reason that the Matrimonial Office â— as also the other two of Baptism and Churching of Women 〈◊〉 〈◊〉 it are totally omitted in that Translation the state of Matrimony being 〈◊〉 consistent with the fundamental Statutes of those Societies Now this Translation being framed particularly for those Learned Societies they might be the better trusted with the Elements reserved upon a rational presumption that the greateâ— light they enjoyed the less prone and disposed would they be to errour and superstition The Priest 〈◊〉 the Corps The rites of funeral exportation appear in antiquity so various as it is not easie by literal interpretation to determine of them that they are not contradictory By the fourth Council of Carthage it was decreed Ut mortous Ecclesiae Paenitentes efferant That the
a merciful God full of compassion long suffering and of great pity Thou sparest when we deserve punishment aâ—d in thy wrath thinkest upon mercy Spare thy people good Lord spare them and let not thine inheritage be brought to confusion hear us O Lord for thy mercy is great and after the multitude of thy mercies look upon us After this in the 1 B. of Edw. 6. followeth the Declaration concerning Ceremonies why some are abolished and some retained Then Certain notes for the more plain explication and decent Ministration of things contained in this book In the saying or singing of mattens c. as in the Rubrick before morning prayer And whensoever the Bishop shall celebrate c. Ibid ubi supra As touching kneeling Crossing holding up of hands knocking upon the breast and other gestures they may be used or left as every mans devotion serveth without blame Also upon Christmas-day Easter-day the Ascention day Whitsunday and the feast of the Trinity may be used any part of the holy Scripture hereafter to be certainly limitted appointed in the stead of the Litany if there be a Sermon or for other great cause the I Curate by his discretion may leave out the Litany Gloria in Excelsis the Creed K the Omely and the Exhortation to the Communion L Imprinted at London in Fleet-street at the signe of the Sun over against the Conduit by Edward Whitchurch the 7. day of March in the year of our Lord 1549. Annotations upon CHAP. XI A The grounds of Thanksgiving after Childebirth why rather for this than other deliverances B Our Church doth not Judaize Difference betwixt our practice and Jewish Purification C What meant by the word Church into which the woman is to come D The woman not enjoined a veil F The 121 Psalm not abused E But deliver us from evil why returned by way of response F Commination how often used in the year G Why read in the Pulpit A discourse of reading-Desks none settled by Rule before the Canons 1603. upon what occasion devised H A Discourse of publick Pennance By whom it was imposed and how long to continue The several motions of it in the Greek Church What meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what and what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Errours noted in the Editions of Zonaras and Balsamon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Penitential customes in the Western Church Affrica most severe and why The ancient mode of Excommunicating of notorious offenders out of Gratian Discourse upon it Adgeniculi charis Dei in Tertullian Penitents when reconciled in the Latine Church The Ancient Discipline commended and Vote for its restauration I What meant by the word Curate in our Liturgy K Homilies whither part of our Churches Service And whither the Doctrine of our Church L Calvins Epistle to the Protector misdated in all Editions THE Thanksgiving of women after Childebirth when holy Scripture is concerned most graphically to describe sorrow superlative and at the height it assiimilateth it to that of a woman in travail If this sorrow be so excessive how great must the joy be to be delivered from that sorrow commensurate certainly and of adequate proportion and no less must the dues of thankfulness be to the Benefactour the Donor of that Recovery whence a necessity of Thanksgiving of women after chide-birth But cannot this as well be done in private at home in her family or in her closet without putting the Church to the cost of contriving a solemn Office for it considering there are other personal deliverances wherein the dispensations of Gods mercy are as manifest whereof she takes no notice I answer Other Deliverances present themselves in so many scheames some being from fire some from water some from the casual ruine of houses and other things endangering us some from our own precipitations some in warr some in peace c. as it is scarce possible to frame formes enough to suit all emergences and were they framed rarely would they be made use of in regard the occasions to which they relate so seldome occurr and then what would they prove but an unnecessary cumber whereas this Preservation out of Childe-bed pangs observeth one constant shape so as one form is applicable to all and almost dayly provoketh to the duty But it may be further opposed that Thousands are seased with corporal maladies which are accompanied with as great periclitation whom God sometimes even to miracle restoreth to their former strength that those demonstrations of his protection appear very frequent that one forme of Thanksgiving would commodiously enough agree with all yet hath the Church appointed no such Form I answer that our Church in this offer did not so much take measure of the peril as accomodate her self to that note of separation which God himself had put betwixt this and other maladies To conceive and bring forth in sorrow was signally inflicted upon Eve and in her upon all Mothers as a penalty for her first disobedience Multiplying I will multiply thy sorrowes and thy Conception the very breeding fits and nauseous qualmes constitute a part of this chastisement In sorrow shalt thou bring forth children i. e. the very fruit of thy womb which by an almighty Power thou shouldest otherwise have been delivered of without the least sense of pain shall henceforward in the very act of parturition put thee to extremity of Torment so that the sorrows of childe-birth have by Gods express determination a more direct and peculiar reference to Eves disobedience then any other disease whatsoever and though all maladies are the product of that first sin yet is the malediction fixed and apply'd in specification to this alone Now when that which was ordained primarily as a curse for the first sin is converted to so great a blessing God is certainly in that case more to be praised in a set and a solemn Office Churching of women The former word was Purification worthily expunged by our second Reformers this notwithstanding we are charged by some weak Opponents to Judaize in the office a slander certainly a great a sensless one and it will appear no less to any who shall compare the Jewish or Levitical and the English practice together First the Jewish woman was interdicted the Sanctuary forty dayes at least The English woman withdraweth but her moneth No Judaizing there Secondly The Jewish woman was forbidden because unclean expresly so the English woman abstaineth not upon any such account If she did First the customary circuit of the same cause would operate at every return the same effect sequestration from the Congregation in her as it did in the Jewish but our Church commands no such mensurnal forbearance Again the same pollution would as long debar her Infant also as it did the Jewish which must needs take part of the Mothers impurity but our Church not onely aâ—mitteth but commands all Infants where necessity interposeth not into the Church within a week at the farthest So
Paradice meaning thereby their Church Now though true it is these Adamiani were accounted Heretiques yet Epiphanius mentions this as their opinion not as their heresy Heresy it could not be which was embraced by the Orthodox Fathers of that Church who looked upon their Penitents under the same notion Praevaricati sunt pactum Dei in Ecclesia sicut praevaricatus est Adam in Paradiso sic isti ejiciantur de Ecclesia saith Hierome of the excommunicated persons of his daies They have broken the Covenant of their God in the Church as Adam transgressed in Paradise and declare they are his followers that as he out of Paradise so are they thrust out of the Church Augustine to the same purpose In hoc Paradiso id est Ecclesia solent à Sacramentis Altaris visibilibus homines disciplina Ecclesiastic a removeri In this Paradise I mean the Church Ecclesiastical discipline is wont to shut out some men from the visible Elements of the Altar A thing so clear as some derive the very institution of Ecclesiastical service from that President Now if any shall say that this expulsion was onely a sequestration of the Person excommunicated from the outward Communion and society of the faithful in Sacris and though these Testimonies firm the comparison betwixt such persons and Adam yet speak they short of the rite mentioned by Gratian viz. the driving them out of the Church as it denoteth the place of Gods worship I answer that there is no absolute necessity to limit the Interpretation to one which is appliable to both especially considering that the one so naturally results from the other And did these passages speak short yet others there are home enough that especially of St. Hierome who speaking of his Fabiola her not entring the Church saith Sacerdos ejecerat the Priest had cast her out where is full evidence both for the act of Expulsion it self from the Church and for the person expelling the Priest which according to the idiome of Antiquity alwaies imported none inferiour to the Bishop As for the restraint of this solemne exclusion to Gratian's word must be taken and for ought I see well it may considering nothing can be urged against it as labouring of any irrational absurdity As concerning Penitents presenting themselves at the Church door it is undoubtedly true there they were to stand during the time of Divine Service Fabiola before mentioned Non est ingressa Ecclesiam did not enter into the Church So the Roman Clergy writing to St. Cyprian in the vacancy of that Sea Adeant ad limen Ecclesiae sed non utique transiliant The Penitents may come to the threshold of the Church but step beyond they must not And this helps us to the reading of Tertullian's Adgeniculari charis Dei where it was aris Dei before If Penitents might not set so much as a foot over the threshold of Gods house they could not properly be said adgeniculari aris to kneel at the Altar There was indeed a great enmity between Altars and persons of that State so great as he who was absolved was said to be reconciled to the holy Altar Divino Altari And this reconciliation was not to the Altar it self neither but to the Sacramental Symbole consecrated at the Altar and then his postliminiation gave him liberty to approach no nearer the Altar then the Cancellum and consequently no Adgeniculation at the Altars indulged to the very faithfull themselves and if not to them much less to Penitents Their stations being then assigned them without doors there did they adgeniculari charis Dei supplicate the dear Saints of God as they entred the Church there did they beg patrocinium sanctae plebis ad Deum obsecrandum the assistance of the holy Congregation to entreat God in their behalf according to the Greek form mentioned before As for the Ceremonies related by Gratian which were indicative of interiour humiliation and as it were silent Confessions cause I have to think they were rather Spontaneous Compliances with the received Fashions of those times then the Result of any Ecclesiastical Canon but whither so or not so certain it is in use they were S. Cyprian describing Penitents in their splendid Formalities sets them out thus that they did stratos solo adhaerere cineri in cilicio sordibus volutare or as Tertullian solio cineri incubare cast down upon the floor wrap themselves up in filthy and course sachin So S. Hierome Fabiola saccum induerat ut errorem publice fateretur had put on saccloth that she might testifie to all the world she had fallen Nor is this all he addeth she stood in Ordine Poenitentium in the row of Penitents Discalceatis pedibus barefoot with her shoes off which Gratian maketh another rite appendant to Solemn Pennance In this posture and habit illoti sordulenti extra laetitiam to use Tertullian's phrase nastily defiled with dirt abandoning all signes of joy continued they all the time of sacred Offices untill that of the Eucharist was finished which being done and the Congregation risen as they were coming forth out of the Church the Penitents Sozomen tells us with howling and great lamentation fell groveling before them and the Bishop coming up to them cast himself prostrate also with great mourning the Congregation all be-drenched with tears then the Bishop rising up first and the rest after him he sent up his Prayers to God for them and so dismissed them Having thus laid down the several Scheams and Fashions of both Primitive Churches during the time of Pennance it will be now proper to survey how they recovered those Rites from which they fell For which work it is very probable in both Churches One peculiar day though not in both One and the same was set apart what that day was in the Greek Church I am not yet satisfied what in the Latine all those Ancient Rituallists published by Hittorph with Durandus Durantus and others of Later Edition who constantly fix it precisely upon Mandy-Thursday seem to put it out of question which possibly was exactly true in reference to the times wherein they wrote and not very wide from the more ancient limitation For S. Hierom giving us an account of Fabiola's Reception into the Comumon of the Faithfull saith It was sub diem Paschae very near Easter and must consequently fall into the holy week But S. Ambrose is most express in his epistle to Marcellina who sending her a kinde of Journal of that great Tumult about his not delivering up of the Church he giveth it this date Erat autem Dies quo sese Dominus sese pro nobis tradidit quo in Eccelesia Poenitentia relaxatur Now it was the Day whereon our Lord delivered himself for us whereon publick Pennance is released in the Church Nor was this a day of general release but restrained onely to such as had gone their full time of