number of several prayers or Collects to be said together the example of our Lord in prescribing a short form the judgement and practice of the Ancient Christians in their Liturgies and S. Chrysostome among others commends highly short and frequent Prayers with little distances between Hom. 2. of Hanna so doth Cassian also and from the judgment of others that were much exercised therein 2 Lib. cap. 10. de Institut Coenob And lastly as they are most convenient for keeping away coldness distraction and illusions from our devotion for what we elsewhere say in praise of short Ejaculations is true also concerning Collects and that not only in respect of the Minister but the people also whose minds and affections become hereby more erect close and earnest by the oftner breathing out their hearty concurrence and saying all of them Amen together at the end of each Collect. Fourthly the Matter of them is most Excellent and remarkable It consists usually of two parts An humble acknowledgement of the Adorable Perfection and Goodness of God and a congruous petition for some benefit from him The first is seen not only in the Collects for Special Festivals or benefits but in those also that are more general for even in such what find we in the beginning of them but some or other of these and the like acknowledgements That God is Almighty everlasting Full of Goodness and Pity the Strength Refuge and Protector of all that trust in him without whom nothing is strongâ— nothing is Holy no continuing in safety or Being that such is our weakness and frailty that we have no power of our selves to help our selves to do any good to stand upright cannot but fall That we put no trust in any thing that we do but lean only upon the help of his heavenly Grace That he is the Author and giver of all good things from whom it comes that we have an hearty desire to pray or do him any true or laudable Service That he is alwayes more ready to hear than we to pray and to give more than we desire or deserve having prepared for them that love him such good things as pass mans understanding These and the like expressions can be no other than the breathings of the Primitive Christians who with all self-denial made the grace of God their Hope Refuge Protection Petition and Profession against all proud Hereticks and Enemies of it And the Petitions which follow these humble and pious acknowledgements and praises are very proper holy and good which will better appear if we consider the matter of each Collect apart The first in order among the Collects is that for the day Now as on every day or season there is something more particularly commended to our meditations by the Church so the first Collect reflects chiefly upon that though sometimes more generally upon the whole matter of the Epistle and Gospel desiring inspiration strength and protection from God Almighty in the practice and pursuance of what is set before us But concerning the matter of the Collects for the day is spoken afterward in the particular account that is given of each Epistle Gospel and Collect. The second Collect is for Peace according to S. Pauls direction 1 Tim. 2. and Orbem Pacatum that the World might be quiet was ever a clause in the Prayers of the Primitive Church and good reason For Peace was our Lords Legacy My peace I leave with you his New-years gift Pax in terris Xenium Christi He prayed for peace paid for peace wept for it bled for it Peace should therefore be dear to us all kind of peace outward peace and all for if there be not a quiet and peaceable life there will hardly be godliness and honesty 1 Tim. 2. This Collect then is fit to be said daily being a prayer for peace and so is that which follows The third for Grace to live well for if there be not peace with God by an holy life there will never be peace in the World No man can so much as think a good thought much less lead a godly life without the grace of God therefore that is also prayed for together with Gods protection for the day or night following Then the Prayers according to S. Paul 1 Tim. 2. Who exhorts that Prayers and Supplications be made for all men In particular for Kings and the Reason he there gives sufficiently shews the necessity of Praying particularly and especially for them namely that we may lead a quiet and peaceable life in all godliness and honesty which can hardly be done if they do not help towards it For as the Son of Syrach sayes Chap. 10. 2. As the Iudge of the people is himself even so are his officers and what manner of man the Ruler of the City is such are all they that dwell therein A good Iosiah Hezekiah or David promote religion and honesty and the right worship of God among the people but a Ieroboam by setting up Calves in Dan and Bethel makes all the people sin After this follows a prayer for the Church excellently described by Bishops Curats and the people committed to their Charge By Curates here are not meant Stipendaries as now it is used to signifie But all those whether Parsons or Vicars to whom the Bishop who is the chief Pastor under Christ hath committed the cure of souls of some part of his flock and so are the Bishops Curates The Bishop with these Curates a flock or Congregation committed to their charge make up a Church For according to our Saviours definition a Church is a Shepherd and his Sheep that will hear his voice to which S. Cyprians description agrees Ep. 69. Illi sunt Ecclesia plebs Sacerdoti adunata pastori suo grex adhaerens The Church is a Congregation of Believers united to their Bishop and a Flock adhering to their Shepherd whence you ought to know sayes he that the Church is in the Bishop and the Bishop in the Church and they that are not with the Bishop are not in the Church Now because the Bishops are the guides and governors of the Church so that all acts of the Church are ordered and directed by thâ—m as the same Cyprian saies therefore the Custome of the Church alwayes was and not without reason to pray particularly by name for their Bishop as they did for the King To make this Church to gather it from among Infidels and Heathens and to preserve it from all hâ—r subtil and potent enemies by the healthful Spirit of his Grace is an act of as great power and a greater miracle of Love than to create the world Although thou beest wonderful O Lord in all thy works yet thou art believed to be most wonderful in thy works of piâ—ty and mercy Saies S. Augustine and therefore the Preface is suitable Almighty God which only workest great marvails send down upon thy Church Bishops Curats and the Congregatious committed to their charge the healthful
life according to that beginning This Office ends with a grave and pious exhortation to the Godfathers to remember their duty towards the Infants the like to which you may read S. Aug. de Temp. Ser. 116. Of PRIVATE BAPTISM THough holy Church prescribes the Font for the place and Sundaies and Holydays for the usual times of baptism that she may conform as much as conveniently may be to the usages of Primitive Antiquity which is her aim in all her services and for other reasons mentioned Rubr. 1. before Baptism Yet in case of necessity she permits and provides that a child may be baptized in any decent place at any time in such cases requiring the performance only of Essentials not of Solemnities of baptism according to the practice of the Apostles who baptized at any time as occasion required and in Fountains and Rivers and according to the use of succeeding Ages CONC. MATISCON 2. c. 3. Dist. de Consec 4. c. 16 17. Elibert Conc. c. 38. Anno 313. He that is baptized himself may in a case of necessity baptize if there be no Church nere Nor can I see what can be reasonably objected against this tender and motherly love of the Church to her children who chooses rather to omit solemnities than hazard souls Which indulgence of hers cannot be interpreted any irreverence or contempt of that venerable Sacrament but a yielding to just necessity which defends what it constrains and to Gods own rule I will have mercy and not sacrifice S. Mat. 12. 7. If it be objected that this may be an occasion of mischief that the form of baptism may be vitiated and corrupted in private by heretical Ministers and so the child robb'd of the benefits of baptism it is answered that this is possible but were it not great folly to prevent a possible danger by a certain to deny all infants in such cases baptism lest some few should be abused by the malice of the Priest Which possible but scarce probable mischief the Church hath taken all possible care to prevent For if the child lives it is to be brought to the Church 1. Rubr. in private baptism and there the Priest is to demand by whom the child was baptized and with what matter and words and if he perceives plainly that it was well baptized for the substance then shall he add the usual solemnities at publick baptism that so the child may want nothing no not of the decent pomp but if he cannot by such questioning be assured that it was truely baptized for essentials then shall he baptize it thus If thou be not already baptized I baptize thee as it was ordered Carthage 5. c. 6. Anno Dom. 438. of CONFIRMATION IT is ordered Rubr. 1. at Confirm That none should be confirm'd till they come to the use of reason and can say their Catechism for these reasons 1. Because then they may with their own mouth ratifie and confirm the promise made for them by their Godfathers 2. Because they then begin to be in danger of temptation against which they receive strength in confirmation 3. Because this is agreeable with the usage in times past by times past we must not understand the first times for then confirmation was administred presently after baptism but later times in which the first order hath been of a long time omitted for these reasons given and this order which our Church observes generally received throughout Christendom Lest any man should think it any detriment to the child to stay till such years holy Church assures us out of holy Scripture that children baptized till they come to years to be tempted have no need of confirmation having all things necessary for their that is childrens salvation and be undoubtedly saved The same saies Antiquity S. Aug. Ser. 2. post Dom. Palmar You are coming to the holy Font ye shall be washt in baptism ye shall be renewed by the saving laver of regeneration ascending from that laver ye shall be without all sin if so then safe for blessed is the man whose iniquities are forgiven Psal. 32. 1. S. Chrys. Hom. 11. in ep ad Rom. c. 6. Quemadmodum corpus Christi sepultum in terra fructum tulit universi orbis salutem ita nostrum sepultum in baptismo fructum tulit justitiam sanctificationem adoptionem infinita bona ferc◠autem resurrectionis postea donum The body of Christ buried in the earth brought forth fruit namely the salvation of the whole world so our body buried in baptism hath brought forth fruit righteousness sanctification adoption infinite good things and shall afterwards have the gift of the Resurrection It were too long to cite particulars take the COUNC of MILEVIS for all Can. 2. Ideo parvuli qui nihil peccatorum in semetipsis committere potuerunt in peccatorum remissionem veraciter baptizantur ut in eis regeneratione mundetur quod generatione contraxerunt Therefore infants who could not sin actually are truly baptized for the remission of sins that that which they have contracted by their birth might be cleansed by their second birth And the Council pronounces Anathema to them that deny it But more than all this is the express words of Scripture Gal. 3. 26. where S. PAVL proves that they were the children of God for or because they were baptized if they be children then are they heirs of God Romans 8. 27. 1 S. Pet. 3. 21. Baptism saves us Again Gal. 3. 27. As many of you as have been baptized into Christ have put on Christ and that surely is enough for salvation By all this we see the effect of Baptism is salvation Now if children be capable of baptism as hath been proved then sith they no way hinder or resist this grace it necessarily follows that they are partakers of the blessed effects of baptism and so are undoubtedly saved The children that are to be confirmed are to be brought to the Bishop by one that shall be their Godfather who may witness their confirmation The Godfather may be the same that was at baptism but in most places the custome is to have another De Cons. Dist. 4. c. 100. And the Bishop shall confirm them Rubr. before confirmation So was it of old S. Aug. de Trinit l. 15. c. 20. Chrys. hom 18. in Act. speaking of Philip when he had baptized He did not give the holy Ghost to the baptized for he had no power for this was the gift of the Apostles alone Before him Cyprian ep 73. Those that were baptized by Philip the Deacon were not baptized again but that which was wanting was supplyed by Peter and John by whose prayers and imposition of hands the holy Ghost was called upon and poured upon them Which very thing is done amongst 〈◊〉 now they that are baptized are offered up to the Bishops of the Church that by our prayer and imposition of hands they may receive the holy Ghost Before him Vrban Anno Dom. 222. tells us that Bishops only
Mat. 5. 23. When thou bringest thy gift to the Altar That precept and direction for Offerings is Evangelical as is proved at large p. 258 in the office for the Communion and if the duty there mentioned be Evangelical then Altars are to be under the Gospel for those gifts are to be offered upon the Altar so that I hope we may go on and call it Altar without offence To return then to the appendices of the Chancel On each side or Wing of the Altar in the Transverse Line which makes the figure of the Cross stand Two Side-Tables The one Mensa propositionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a by-standing Table appointed for the Peoples offerings which the Bishop or Priest there standing received from the people offered upon that Table in their name and blessed and though the oblations there offered were not yet Consecrated yet were they there fitted and prepared for Consecration and were types of the body and bloud of Christ sayes Sym. Thess. The other was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacristae Mensa The Vestry where the holy books and Vestments were laid up and kept by the Deacons who also sat there at the time of the Communion-Service at least as many of them as were necessary to assist the Bishop or Priest in his ministration Thence was the same place call'd also Diaconicum These several places and this furniture some principal and Cathedral Chancels had which I have named not that I think this Rubrick does require them all in every Chancel but because I conceive the knowledge of them may serve to help us in the understanding of some ancient Canons and Ecclesiastical Story But though all Chancels of old had not all these yet every Chancel had even in Rural Churches an Altar for the Consecrating of the holy Eucharist which they always had in high estimation The Ancients says S. Chrysost. would have stoned any one that should have overthrown or pull'd down an Altar Hom. 53. ad pop Antioch S. Gregory Nazianz. commends his Mother for that she never was known to turn her back upon the Altar Orat. 28. in Fun. Patr. And Optat. l. 6. accuses the peevish Donatists of the highest kind of Sacriledge because They broke and removed the Altars of God where the peoples prayers were offered Almighty God was invocated the holy Ghost was petitioned to descend where many received the pledge of eternal life the defence of faith the hope of the Resurrection What is the Altar but the seat of the Body and Bloud of Christ and yet your fury hath either shaken or broken or removed these every of these is crime enough while you lay sacrilegious hands upon a thing so holy If your spite were at us that there were wont to worship God yet wherein had God offended you who was wont to be there call'd upon What had Christ offended you whose Body and Blood at certain times and moments dwelt there In this you have imitated the Iews they laid hands upon Christ on the Cross you have wounded him in his Altars By this doing you are entred into the list of the Sacrilegious You have made your selves of the number of them that Elias complains of 1 Kings 19. Lord they have broken down thine Altars It should have sufficed your madness that you had worried Christs members that you had broken his people so long united into so many Sects and Factions at least you should have spared his Altars So he and much more to the same purpose Many more testimonies to the same purpose might be brought but this may shew sufficiently the respect they had to the Altar First the Epithets they gave it calling it the Divine the Dreadful Altar Secondly their bowing and adoring that way turning their faces that way in their publick prayers as towards the chiefest and highest place of the Church Lastly placing it aloft in all their Churches at the upper end the East For so both Socrates and Niceph. l. 12. c. 34. tell us the Altar was placed Ad Orientem at the East in all Christian Churches except in Antiochia Syriae in Antioch And so they stood at the East in the Church of England till Q. Elizabeths time when some of them were taken down indeed upon what grounds I dispute not but wheresoever the Altars were taken down the holy Tables which is all one were set up in the place where the Altars stood by the Queens Injunctions and so they continued in most Cathedral Churches and so ought to have continued in all for that was injoyned by Queen Elizabeths Injunctions forbidden by no after-Law that I know but rather confirm'd by this Rubr. For the Chancels are to remain as in times past The Divine Service may be said privately WE have seen the reason of the Churches command that the holy Service should be offered up in the Church or Chappel c. But what if a Church cannot be had to say our Office in shall the Sacrifice of Rest the holy Service be omitted By no means If a Church may not be had The Priest shall say it Privately says the same Rubr. 2. And good reason for Gods worship must not be neglected or omitted for want of a circumstance It is true the Church is the most not convenient place for it and adds much to the beauty of holiness And he that should neglect that decency and despising the Church should offer up the publick worship in private should sin against that Law of God that says Cursed is he that having a better Lamb in his flock offers up to God a worse For God Almighty must be serv'd with the best we have otherwise we despise him He that can have a Church and will offer up the holy service in a worse place let him fear that curse but if a Church cannot be had let him not fear or omit to offer up the holy Service in a convenient place in private having a desire to the Church looking towards the Temple in prayer 2 Chron. 6. 28. for it will be accepted according to that equitable rule of S. Panl 2 Cor. 8. 12. If there be a willing mind God accepts according to that a man hath and not according to that he hath not Agreeable to this command of holy Church we find it directed in Clem. Constit l. 8. c. 34. If O Bishop or Priest you cannot go to the Church because of Infidels or persecutors gather a congregation in a private house but if you cannot be suffered to meet together no not in a private house Psallat sibi unusquisque Let every man say the Office in private by himself Let every Lay-man say this Mor◠and Even Office his Psalter leaving out that which is peculiar to the Priest Absolution and solemn benediction and let him know that when he prays thus alone he prayes with company because he prayes in the Churches communion the Common prayer and vote of the Church But let not the Priest of all others fail to offer this
fruition of the glorious Godhead Trinity in Unity and Unity in Trinity to be adored for ever God the Father God the Son and God the Holy Ghost accept sanctifie and bless this place to the end whereunto according to his own Ordinance we have ordain'd it to be a Sanctuary to the most High and a Church for the living God The Lord with his favour ever mercifully behold it and so send upon it his spiritual Benediction and Grace that it may be the House of God to him and the Gate of Heaven to us Amen Haec precatus Episcopus Baptisterium adit atque impositâ manu ait REgard O Lord the Supplications of thy Servants and grant that those Children that shall be baptiz'd in this Laver of the New birth may be sanctified and washed with the Holy Ghost delivered from thy wrath received into the Ark of Christs Church receive herein the fulness of Grace and ever remain in the number of thy faithful and elect Children Suggestum dein GRant that thy Holy Word which from this place shall be preach'd may be the savour of life unto life and as good seed take root and fructifie in the hearts of all that shall hear it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoque GRant that by thy Holy Word which from this place shall be read the hearers may both perceive and know what things they ought to do and also may have Grace and Power to fulfil the same Sacram etiam Mensam GRant that all they that shall at any time partake at this Table the highest blessing of all thy Holy Communion may be fulfill'd with thy Grace and Heavenly Benediction and may to their great and endless Comfort obtain Remission of their sins and all other Benefits of thy Passion Locum Nuptiarum GRant that such persons as shall be here joyned together in the holy estate of Matrimony by the Covenant of God may live together in holy Love unto their lives end Vniversum denique Pavimentum GRant to such bodies as shall be here interr'd that they with us and we with them may have our perfect consummation and bliss both in body and soul in thine everlasting kingdom Tum flexis genibus ante sacram Mensam pergit porro GRant that this place which is here dedicated to thee by our Office and Ministry may also be hallowed by the sanctifying power of thy holy Spirit and so for ever continue through thy Mercy O blessed Lord God who dost live and govern all things world without end Grant as this Chappel is separated from all other common and profane uses and dedicated to those that be sacred only so may all those be that enter into it Grant that all wandring thoughts all carnal and worldly imaginations may be far from them and all godly and spiritual cogitations may come in their place and may be daily renew'd and grow in them Grant that those thy servants that shall come into this thy holy Temple may themselves be made the Temples of the Holy Ghost eschewing all things contrary to their profession and following all such things as are agreeable to the same When they pray that their prayers may ascend up into Heaven into thy presence as the Incense and the lifting up of their hands be as the morning sacrifice purifie their hearts and grant them their hearts desire sanctifie their spirits and fulfil all their minds that what they faithfully ask they may effectually obtain the same When they offer that their Oblation and Alms may come up as a Memorial before thee and they find and feel that with such Sacrifices thou art well-pleased When they sing that their souls may be satisfied as with marrow and fatness when their mouth praiseth thee with joyful lips When they hear that they hear not as the word of man but as indeed it is the Word of God and not be idle Hearers but Doers of the same Populus interea tacite ingressus in imis substitit dum haec in Cancellis agerentur quibus finitis sedes quisque suas jussi capessunt atque ad solennem Liturgiam Sacellani se parant Alter Sacellanorum coram sacra mensa venerans sic incipit IF we say we have no sin we deceive our selves and the truth c. Confessionem Absolutionem Dominic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recitant c. Psalmos canunt pro tempore accommodos Ps. 84. 122 132. alternis respondente populo quibus facultas erat libri Lectio prima definitur ex 28. Gen. à ver primo ad finem Hymn Te Deum c. Lectio secunda ex secundo capite S. Joh. à vers◠13. ad finem Hymn Psal. 100. I Believe in God c. Et post usitatas Collectas hanc specialem addidit Episcopus O Lord God mighty and glorious and of incomprehensible Majesty thou fillest Heaven and earth with the Glory of thy presence and canst not be contain'd within any the largest compass much less within the narrow walls of this Room yet forasmuch as thou hast been pleased to command in thy holy Law that we should put the Remembrance of thy Name upon places and in every such place thou wilt come to us and bless us we are here now assembled to put thy name upon this place and the Memorial of it to make it thy house to devote and dedicate it for ever unto thee utterly separating it from all worldly uses and wholly and only consecrate it to the invocation of thy glorious Name wherein supplications and intercessions may be made for all men thy sacred Word may be read preached and heard the Holy Sacraments the Laver of Regeneration and the Commemoration of the precious death of thy dear Son may be administred thy Praise celebrated and sounded forth thy people blessed by putting thy Name upon them we poor and miserable creatures as we are be altogether unfit and utterly unworthy to appoint any earthly thing to so great a God And I the least of all thy servants no ways meet to appear before thee in so honourable a service yet being thou hast oft heretofore been pleased to accept such poor offerings from sinful men most humbly we beseech thee forgiving our manifold sins and making us worthy by counting us so to vouchsafe to be present here among us in this religious action and what we sincerely offer graciously to accept at our hands to receive the prayers of us and all others who either now or hereafter entring into this place by us hallowed shall call upon thee And give us all grace when we shall come into the house of God we may look to our feet knowing that the place we stand on is holy ground bringing hither clean thoughts and undefiled bodies that we may wash both our hearts and hands in innocency and so compass thine Altar I am alter Sacellanus denuo exiens venerans ante sacram Mensam incipit Litaniam in fine cujus recitavit hoc ipse Episcopus O Lord God who dwellest
and worship under the Law was appointed by God himselfâ— both for matter and manner of performance Exod. 29. 38. but under the Gospel our Lord hath appointed only materials and essentials of his publick worship In general Prayers Thanksgivings Confessions Lauds Hymns and Eucharistical Sacrifices are commanded to be offered up in the name of Christ in the virtue and merits of that immaculate Lamb whereof the other was but a type and for whose sake alone that was accepted but for the manner and order of his publick worship for the method of offering up Prayers or praises and the like our Lord hath not so particularly determined now but hath left that to be ordered and appointed by those to whom he said at his departure out of this world As my Father sent me so send I you S. Iohn 20. 21. To govern the Church in his absence viz. The Apostles and their Successors in the Apostolick Commission And therefore Acts 2. 42. The publick prayers of the Church are called the Apostles Prayers The Disciples are commended there for Continuing in the Apostles Doctrine fellowship breaking of bread and Prayers And therefore S Paul writes to Timothy the Bishop and Governour of the Church of Ephesus to take care that Prayers and Supplications be made for all men especially for Kings c. And 1 Cor. 11. 34. Concerning the manner of celebrating the holy Eucharist St. Paul gives some directions and adds The rest will I set in order when I come And 1 Cor. 14. 40. Let all things i. e. all your publick services for of those he treats in the Chapter at large be done deceâ—tly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Ecclesiastical Law and Canon The Service and worship of God thus prescribed according to our Lords general rules by those to whom he hath left a Commission and power to order and govern his Church is the right publick Service and worship of God commanded by himself in his Law for though God hath not immediately and particularly appointed this publick worship yet he hath in general commanded a publick worship in the second Commandment For where it is said Thou shalt not bow down to them nor worship them by the rule of contraries we are Commanded to bow down to God and Worship Him A public worship then God must haveâ— by his own Command and the Governors of the Church have prescribed this form of worship for that publick service and worship of God in this Church which being so prescribed becomes Gods service and worship by his own Law as well as the Lamb was his sacrifice Exod. 29. For the clearer understanding of this we must know that some Laws of Gods do suppose some humane act to pass and intervene before they actually bind which act of man being once passed they bind immediately For example Thou shalt not steal is Gods Law which Law cannot bind actually till men be possest of some goods and property which property is not usually determined by God himself immediately but by the Laws of him to whom he hath given Authority to determine it God hath given the earth to the children of men as he gave Canaan to the Israelites in general but men cannot say this is mine till huâ—ane Laws or acts determine the property as the Israelites could not claim a property on this or that side Iordan till Moses had assigned them their several portions But whâ—n their portions were so assigned they might say this is mine by Gods as well as mans Law and he that took away thâ—ir right sinned not only against mans but God Law too that says Thou shalt not steal In like manner God hath in general commanded a publick worship and service but hath not under the Gospel assigned the particular form and method That he hath left to his Ministers and Delegates the Governors of the Church to determine agreeable to his general rules which being so determin'dâ— is Gods service and worship not only by humane but even by divine Law also and all other publick services whatsoever made by private men to whom God hath given no such Commission are strange worship Lev. 10. 1. Because not Commanded for example As under the Law when God had appointed a Lamb for a burnt-offering Exod. 29. that alone was the right daily worship The savour of rest because Commanded and all other sacrifices whatsoever offered up in the place of that though of far more value and price than a Lamb suppose 20. Oxen would have been strange Sacrifice so now the publick worship of God prescribed as we have said by Those to whom he hath given Commission is the only true and right publick worship and all other forms and methods offered up in stead of that though never so exactly drawn are strange worship because not Commanded It is not the elegancy of the phrase nor the fineness of the Composition that makes it acceptable to God as his worship and service but obedience is the thing accepted Behold to obey is better than sacrifice or any fat of Rams 1 Sam. 15. 22. This holy service offered up to God by the Priest in the name of the Church is far more acceptable to Almighty God then the devotious of any private man For First it is the service of the whole Church to which every man that holds Communion with that Church hath consented to and said Amen and agreed that it should be offered up to God by the Priest in the name of the Church and if what any two of you shall agree to ask upon earth it shall be granted S. Matt. 18. 19. How much more what is ask'd of God or offered up to God by the common vote and joynt desire of the whole body of the Church Besides this publick service and worship of God is Commanded by God i. e. by those whom he hath impowr'd to command and appoint it to be offered up to him in the behalf of the Church and therefore must needs be most acceptable to him which is so appointed by him For what he Commands he accepts most certainly Private devotions and services of particular men which are offered by themselves for themselves are sometimes accepted sometimes refused by God according as the persons are affected to vice or virtue but this publick worship is like that Lamb Exod. 29. commanded to be offered by the Priest for others for the Church and therefore accepted whatsoever the Priest be that offers it up And therefore King David prayes Psal. 141. 2. Let the lifting up of my hands be an evening Sacrifice i. e. as surely accepted as that Evening Sacrifice of the Lamb which no indevotion or sin of the Priest could hinder but that it was most certainly accepted for the Church because commanded to be offered for the Church S. Chrys. Hom. in Psal. 140. This publick service is accepted of God not only for those that are present and say Amen to it but for all those that are absent upon just
Priests power to pronounce pardon to the penitent He pardons you Or thus By vertue of a Commission granted to me from God I absolve you Or lastly God pardon you namely by me his servant according to his promise whose sins ye remit they are remitted All these are but several expressions of the same thing and are effectual to the penitent by virtue of that Commission mentioned Saint Ioh. 20. Whose sins ye remit they are remitted Which Commission in two of these forms is expressed and in the Last viz. that at the Communion is sufficiently implyed and supposed For the Priest is directed in using this form to stand up and turn to the people Rubr. immediately before it Which behaviour certainly signifies more than a bare prayer for the people for if it were only a prayer for the people he should not be directed to stand and turn to the People when he speaks but to God from the people this gesture of standing and turning to the people signifies a message of God to the people by the mouth of his Priest a part of his Ministery of Reconciliation a solemn application of pardon to the penitent by Gods Minister and is in sense thus much Almighty God pardon you by me Thus the Greek Church from whom this form is borrowed uses to express it and explain it Almighty God pardon you by me his unworthy Servant or Lord pardon him for thou hast said whose sins ye remit they are remitted sometime expressing always including Gods Commission So then in which form soever of these the Absolution be pronounced it is in substance the same an act of authority by virtue of Christs Commission effectual to remission of sins in the penitent Of all these Forms the last in the Communion-Service was most used in Primitive times by the Greek and Latin Church and scarce any other form to be found in their Rituals or Eccles. History till about four hundred years since say some Learned Men. But what then is another Form unlawful Hath not the Church power to vary the expression and to signifie Christs power granted to her provided the expression and words be agreeable to the sense of that Commission But it may easily be shown that those other Forms are not novelties For even of old in the Greek Church there was used as full a Form as any the Church of England uses It 's true it was not written nor set down in their Rituals but delivered from hand to hand down to these times and constantly used by them in their private Absolutions For when the Penitent came to the Spiritual Man so they call'd their Confessor for Absolution intreating him in their vulgar language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beseech you Sir absolve me The Confessor or Spiritual Man if he thought him fit for pardon answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I absolve thee See Arcadius de Sacra Poenit. l. 4. c. 3. Goar in Euchol Graec. where you may find instances of Forms of Absolution as full as any the Church of England uses The LORDS PRAYER THen follows the LORDS PRAYER The Church of Christ did use to begin and end her Services with the Lords Prayer this being the Foundation upon which all other Prayers should be built therefore we begin with it that so the right Foundation being laid we may justly proceed to our ensuing requests Tertul. de orat c. 9. And it being the perfection of all prayer therefore we conclude our prayers with it S. Augustine Ep. 59. Let no Man therefore quarrel with the Churches frequent use of the Lords Prayer For the Church Catholick ever did the same Besides if we hope to have our prayers accepted of the Father only for his Sons sake why should we not hope to have them most speedily accepted when they are offered up in his Sons own words Both in this place and other parts of the Service where the Lords prayer is appointed to be used the Doxology For thine is the Kingdom c. is left out The reason is given by Learned Men because the Doxology is â—o part of our Lords Prayer For though in S. Matt. 6. it be added in our usual Copies yet in the most ancient Manuscripts it is not to be found no nor in S. Lukes Copy S. Luke 11. and therefore is thought to be added by the Greek Church who indeed use it in their Liturgies as the Jews before them did but divided from the Prayer as if it were no part of it The Latin Church generally say it as this Church does without the Doxology following S. Lukes Copy who setting down our Lords Prayer exactly with this Introduction when you pray say not after this manner as S. Matthew hath it but say Our Father c. leaves out the Doxology and certainly it can be no just matter of offence to any reasonable Man that the Church uses that Form which S. Luke tells us was exactly the prayer of our Lord. In some places especially among those Ejaculations which the Priest and people make in course the People are to say the last words But deliver us from evil Amen That so they may not be interrupted from still bearâ—ing a part and especially in so divine a Prayâ—er as this thereby giving a fuller testification of their Concurrence and Communion Then follow the Verses O LORD open Thou our Lips And our mouth shall shew forth thy praise c. This is a most wise order of the Church in assigning this place to these Verses namely before the Psalms Lesson and Collects and yet after the Confession and Absolution insinuating that our mouths are silenced only by sin and opened only by God and therefore when we meet together in the Habitation of Gods Honour the Church to be thankful to him and speak good of his Name We must crave of God Almighty first pardon of our sins and then that he would put a New Song in our mouths that they may shew forth his praise And because without Gods Grace we can do nothing and because the Devil is then most busie to hinder us when we are most desirously bent to serve God therefore follow immediately those short and passionate Ejaculations O Lord open thou our Lips O God make spéed to save us which verses are a most excellent defence against all Incursions and invasions of the Deâ—il against all unruly affections of Humane Nature for it is a Prayer and an earnest one to God for his helpâ— an humble acknowledgement of our owâ— inability to live without him a minute O God make haste to help us If any be ready to faint and sink with sorrow this raises him by relling him that God is at hand to help us If any be apt to be proud of spiritual success this is fit to humble him by minding him that he cannot live a moment without him It is fit for every Man in every state degree or condition sayes Cassian Col. 10. c. 10. The DOXOLOGY follows Glory be to
to his several needs let him make trial awhile and spend that time in them which he spends in humane compositions let him study them as earnestly as he does books of less concernment let him pray the holy Spirit that made them to open his eyes to see the admirable use of them let him intreat holy and learned guides of Souls to direct him in the use of them and by the grace of God in the frequent use of them he may attain to the Primitive fervour and come to be a Man as holy David was after Gods own heart S. HIER in Epitaph Paulae In the Morning at the third sixth and ninth hour in the Evening at midnight Davids Psalms are sung over in order and no Man is suffered to be ignorant of Davids Psalms These PSALMS we sing or say by course The Priest one verse and the People another or else one side of the Quire one verse and the other side another according to the ancient practice of the Greek and Latin Church Socrat. Hist. l. 6. c. 8. Theodoret. l. 2. c. 24. Basil. Ep. 63. And according to the pattern set us by the Angels Esay 6. 3. who sing one to another Holy Holy Holy These reasons may be given for this manner of Singing by course First that we may thus in a holy emulation contend who shall serve God most affectionately which our LORD seeing and hearing is not a little pleas'd Ter. l. 2. ad ux Secondly that one relieving another we may not grow weary of our service S. Aug. l. Conf. 9. c. 7. When we say or sing these Psalms we are wont to stand by the erection of our bodies expressing the elevation or lifting up of our souls to God while we are serving him in these holy employments At the end of every Psalm and of all the Hymns except TE DEUM which because it is nothing else almost but this Glory be to the Father c. enlarg'd hath not this Doxology added we say or sing Glory be to the Father and to the Son and to the holy Ghost which was the use of the ancient Church never quarrel'd at by any till Arius who being prest with this usage as an argument against his Heresie of making the Son inferiour to the Father laboured to corrupt this Versicle saying Glory be to the Father by the Son in the Holy Ghost Theodoret Hist. l. 2. c. 24. The Church on the contrary was careful to maintain the ancient usage adding on purpose against Arrius As it was in the beginning is now and ever shall be Conc. Vas. can 7. Now if this joyful Hymn of Glory have any use in the Church of God can we place it more fitly than where it now serves as a close and conclusion to Psalms and Hymns whose proper subject and almost only matter is a dutiful acknowledgment of Gods excellency and glory by occasion of special effects As an Hymn of Glory is fit to conclude the Psalms so especially this Christian Hymn wherein as Christians not as Jews and Pagans we glorifie God the Father Son and holy Ghost by which Christian conclusion of Davids Psalms we do as it were fit this part of the Old Testament for the Service of God under the Gospel and make them Evangelical Offices LESSONS AFter the Psalms follow two LESSONS one out of the Old Testament another out of the New This was the ancient custome of all the Churches in Egypt Cassian l. 2. cap. 4. who sayes it was not taught by men but from heaven by the ministery of Angels This choice may be to shew the harmony of them for what is the Law but the Gospel foreshewed what other the Gospel but the Law fulfilled That which lies in the Old Testament as under a shadow is in the New brought out into the open Sun things there prefigured are here perform'd Thus as the two Seraphims cry one to another Holy holy holy Esay 6. 3. So the two Testaments Old and New faithfully agreeing convince the sacred truth of God First one out of the Old Testament then another out of the New observing the method of the holy Spirit who first published the Old then the New first the precepts of the Law then of the Gospel Which method of their reading either purposely did tend or at the least wise doth fitly serve that from smaller things the mind of the hearers may go forward to the knowledge of greater and by degres climb up from the lowest to the highest things sayes incomparable Hooker A wise constitution of the Church it is thus to mingle Services of several forts to keep us from wearisomness For whereas devout Prayer is joyned with a vehement intention of the inferior powers of the soul which cannot therein continue long without pain therefore holy Church interposes still somewhat for the higher part of the mind the understanding to work upon that both being kept in continual exercise with variety neither might feel any weariness and yet each be a spur to other For Prayer kindles our desire to behold God by speculation and the mind delighted with that speculation takes every where new inflammations to pray the riches of the mysteries of heavenly wisdom continually stirring up in us correspondent desires to them so that he which prayes in due sort is thereby made the more attentive to hear and he which hears the more earnest to pray The Minister that reads the Lessons standing turning himself so as he may be best heard of all such as are present Rubr. 2. before Te Deum Turning himself so as he may best be heard of all that is turning towards the people whereby it appears that immediately before the Lessons he lookt another way from the people because here he is directed to turn towards them This was the ancient custom of the Church of England that the Priest who did officiate in all those parts of the Service which were directed to the people turn'd himself towards them as in the Absolution See the Rubr. before Absol at the Communion Then shall the Priest or Bishop if present stand and turning himself to the people say c. So in the Benediction reading of the Lessons and holy Commandments but in those parts of the office which were directed to God immediately as Prayers Hymns Lauds Confessions of Faith or Sins he turn'd from the people and for that purpose in many Parish-Churches of late the Reading-Pew had one Desk for the Bible looking towards the people to the Body of the Church another for the Prayer-Book looking towards the East or upper end of the Chancel And very reasonable was this usage for when the people were spoken to it was fit to look towards them but when God was spoken to it was fit to turn from the people And beâ—ides if there be any part of the World more honourable in the esteem of Men than another it is fit to look that way when we pray to God in publick that the
the same reason to say it that old Simeon had and we should have the same spirit to say it with There can nothing be more fitting for us as we have said than having heard the Lessons and the goodness of God therein Preach't unto us to break out into a Song of Praise and Thanksgiving and the Church hath appointed two to be used either of them after each Lesson but not so indifferently but that the Former Practice of exemplary Churches and Reason may guide us in the choice For the Te Deum Benedictus Magnificat and Nunc Dimittis being the most expressive-Jubilations and rejoycings for the redemption of the world may be said more often than the rest especially on Sundayes and other Festivals of our Lord excepting in Lent and Advent which being times of Humiliation and Meditations on Christ as in expectation or his sufferings are not so fitly enlarged with these Songs of highest Festivity the custom being for the same reason in many Churches in Lent to hide and conceal all the glory of their Altars covering them with black to comply with the season and therefore in these times may be rather used the following Psalms than the foregoing Canticles as at other times also when the Contents of the Lesson shall give occasion as when it speaks of the enlargement of the Church by bringing in the Gentiles into the Fold of it for divers passages of those three Psalms import that sense And for the Canticle Benedicite O all ye works of the Lord it may be used not only in the aforesaid times of Humiliation but when either the Lessons are out of Daniel or set before us the wonderful handy-work of God in any of the Creatures or the use he makes of them either ordinary or miraculous for the good of the Church Then it will be very seasonable to return this Song O all ye works of the Lord bless ye the Lord praise him and magnifie him for ever that is ye are great occasion of blessing the Lord who therefore be blessed praised and magnified for ever The APOSTLES CREED The Creed follows At ordinary Morning and Evening prayer and most Sundaies and Holy-daies the Apostles Creed is appointed which Creed was made by the Apostles upon this occasion sayes Ruffinus in Symb. n. 2. The Apostles having received a Commandment from our Lord to Teach all Nations and withal being commanded to tarry at Hierusalem till they should be furnish'd with gifts and graces of the holy Spirit sufficient for such a charge tarried patiently as they were enjoyned expecting the fulfilling of that promise In the time of the stay at Hierusalem they agreed upon this Creed as a Rule of Faith according to the analogy of which they and all others should reach and as a word of distinction by which they should know friends from foes For as the Gileadites distinguished their own men from the Berjamites by the word Shibboleth Iudges 12. 6. And as Souldiers know their own side from the Enemy by their Word so the Apostles and the Church should know who were the Churches friends and who were enemies who were right believers who false by this word of Faith for all that walkt according to this Rule and profest this faith she acknowledged for hers and gave them her peace but all others that went contrary to this rule and word she accounted Enemies Tertul. de praescrip led by false spirits For he that hears not us is not of God hereby know we the Spirit of truth and the spirit of error 1 Iohn 4. 6. This Creed is said daily twice Morning and Evening So it was of old Aug. l. 1. de Symb. ad Catech. cap. 1. Take the Rule of Faith which is call'd the Symbol or Creed say it daily in the Morning before you go forth at Night before you sleep And l. 50. Hom. 42. Say your Creed daily Morning and Evening Rehearse your Creed to God say not I said it yesterday I have said it to day already say it again say it every day guard your selves with your Faith And if the Adversary assault you let the redeemed know that he ought to meet him with the Banner of the Cross and the shield of Faith above all taking the shield of Faith Ephes. 6. Faith is rightly called a Shield S. Chrys. in loc For as a Shield is carried before the body as a wall to defend it so is faith to the soul for all things yield to that This is our victory whereby we overcome the world even our Faith Therefore we had need look well to our faith and be careful to keep that entire and for that purpose it is not amiss to rehearse it often and guard our soul with it Cum horrâ—mus aliquid recurrendum est ad Symbolum When we are affrighted run we to the Creed and say I believe in God the Father Almighty this will guard your soul from fear If you be tempted to despair guard your soul with the Creed say I believe in Jesus Christ his only Son our Lord who was crucified c. for us men and our salvation that may secure your soul from despair If you be tempted to Pride run to the Creed and a sight of Christs hanging upon the Cross will humble you If to Lust or uncleanness to the Creed and see the wounds of Christ and the remembrance of them if any thing will quench that fiery dart If we be tempted to presume and grow careless take up again this shield of Faith see Christ in the Creed coming to judgment and this terrour of the Lords will perswade men In a word the Creed is a guard and defence against all temptations of the world all the fiery darts of the Devil all the filthy lusts of the flesh Therefore above all take the shield of Faith saith S. Paul and be sure to guard your soul Morning and Evening with the Creed thy symbol of the most holy Faith Besides This solemn rehearsing of our Creed is a plighting of our faith and fidelity to God before Devils Angels and Men an engaging and devoting of our souls in the principal faculties and powers of it our reason and understanding and will wholly to God the Father Son and holy Ghost to believe in the ever blessed Trinity whatsoever flesh and blood shall tempt to the contrary which is an high piece of loyalty to God and cannot be too often perform'd It is that kind of Confession that S. Paul says is necessary to salvation as well as believing Rom. 10. 10. For it is there said Verse 9. If we confess with our mouth as well as if we believe with the heart we shall be saved it is that kind of Confession that our Lord Christ speaks of S. Matt. 10. 32. Whosoever shall confess me before men him will I confess also before my Father which is in Heaven And therefore since it is a service so acceptable it cannot be thought unreasonable for the Church to require it
Morning and Evening The Creed follows soon after the Lessons and very seasonably for in the Creed we confess that Faith that the Holy Lessons â—each The Creed is to be said not by the Priest alone but by the Priest and people together Rubr. before the Creed For since Confession of Faith in publick before God Angels and men is so acceptable a service to God as is shewn Fit it is that every man as well as the Priest should bear his part in it since every man may do it for himself as well nay better than the Priest can do it for him for as every man knows best what himself believes so it is fittest to confess it for himself and evidence to the Church his found Belief by expresly repeating of that Creed and every particular thereof which is and alwayes hath been accounted the Mark and Character whereby to distinguish a True Believer from an Heretick or Infidel We are required to say the Creed standing by this Gesture signifying our Readiness to Profess and our Resolution to adhere and stand to this holy Faith Of Athanasius's CREED Besides the Apostles Creed holy Church acknowledges two other or rather two explications of the same Creed the Nicene and Athanasius his Creed of the Nicene Creed shall be said somewhat in the proper place the Communion-Service where it is used Athanasius his Creed is here to be accounted for because it is said sometimes in this place in stead of the Apostles Creed It was composed by Athanasius and sent to Pope Iulius for to clear himself and acquit his Faith from the slanders of his Arian Enemies who reported him erroneous in the Faith It hath been received with great Veneration as a treasure of an inestimable price both by the Greek and Latin Churches Nazianz de laud. Athan. orat 21. and therefore both for that authority and for the testification of our Continuance in the same Faith to this day the Church rather uses this and the Nicene explanations than any other Gloss or Paraphrase devised by our selves which though it were to the same effect notwithstanding could not be of the same credit nor authority This Creed is appointed to be said upon the dayes named in the Rubrick for these Reasons partly because those daies many of them are most proper for this Confession of the Faith which of all others is the most express concerning the Trinity because the matter of them much concerns the manifestation of the Trinity as Christmas Epiph. Trinity Sunday and S. Iohn Baptists day at the highest of whose Acts the Baptizing of our Lord was made a kind of Sensible manifestation of the Trinity partly that so it might be said once a moneth at least and therefore on S. Iames and S. Barthol daies and withal at convenient distance from each time and therefore on S. Matt. Matthias Sim. and Iude and S. Andrew's The Lord be with you This Divine Salutation taken out of Holy Scripture Ruth 2. was frequently used in Ancient Liturgies before Prayers before the Gospel before the Sermon and at other times and that by the direction of the holy Apostles saies the Council of Braccara It seems as an Iâ—troit or entrance upon another sort of Divine Service and a good Introduction it is serving as an holy excitation to Attention and Devotion by minding the people what they are about namely such holy Services as without Gods assistance and special grace cannot be performed and therefore when they are about these Services the Priest minds them of it by saying The Lord be with you And again it is a most excellent and seasonable Prayer for them in effect thus much The Lord be with you to lift up your Hearts and raise your Devotions to his Service The Lord be with you to accept your Services The Lord be with you to reward you hereafter with eternal liâ—e The people Answer And with thy Spirit Which form is taken out of 2 Tim. 4. 22. and is as much as this Thou art about to Offer up Prayers and spiritual Sacrifices for us therefore we pray likewise for thee that He without whom nothing is good and acceptable may be with thy spirit while thou art exercised in these Spiritual Services which must be performed with the Spirit according to S. Paul 1 Cor. 14. 15. Thus the Priest prayes and wishes well to the people and they pray and wish well to the Priest And such mutual Salutations and Prayers as this and those that follow where Priest and people interchangeably pray each for other are excellent expressions of the Communion of Saints Both acknowledging thus that they are all one body and each one members one of another mutually caring for one anothers good and mutually praying for one another which must needs be if well considered and duly performed excellent Incentives and provocations to Charity and love one of another and as S. Chrys. observes hom 3. in Col. if these solemn mutual Salutations were religiously performed it were almost impossible that Priest and people should be at Enmity For can the People hate the Priest that blesses them that prayes for them The Lord be with you or Peace be with you which was anciently the Bishops Salutation in stead of the Lord be with you Or can the Priest forget to love the People that daily prayes for him And with thy Spirit Let us pray These words are often used in ancient Liturgies as wâ—ll as in ours and are an Excitation to prayer to call back our wandring and recollect our scattered thoughts and to awaken our Devotion bidding us mind what we are about namely now when we are about to pray to pray indeed that is heartily and earnestly The Deacon in ancient Services was wont to call upon the people often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us pray vehemently nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still more vehemently and the same vehemency and earnest devotion which the manner of these old Liturgies breathed does our Church in her Liturgy call for in these words Let us pray that is with all the earnestness and vehemency that we may that our prayers may be such as S. Iames speaks of active lively spirited prayers for these are they that avail much with God And there is none of us but must think it needful thus to be call'd upon and awakened for thoughts will be wandring and devotions will abate and scarce hold out to the prayers end though it be a short one that well said the old Hermit whom Melanc mentions in his discourse de Crat. There is nothing harder than to pray These words Let us pray as they are an Incitation to prayer in general so they may seem to be sometimes an Invitation to another Form of petitioning as in the Litany and other places it being as much as to say Let us collect our alternate supplications by Versicles and Answers into Collects or Prayers In the Latin Liturgies their Rubricks especially Preces and Orationes seem to be
namely pride which God resists S. Iames 4. 6. and malice or revenge which makes us unpardonable and uncurable Fâ—â— unless we forgive Christ will not forgive us S. Matth. 6. 15. The Collect prayes to God througâ— Christ to heal us 4. Sunday after Epiphany The Gospel treats of Christs miraculous stilling of the waves and the wind By the tempest on the Sea may be signified the tumultuous madness of the people which endangers the peace of the Church Christs ship so the Psalm expounds it Thou stillest the raging of the Sea and the madness of the people which would never be quiet unless Christ by his word and power should command it to be still And because he does now rule the peoples madness by Ministers of his vengeance to whom he gives his power therefore the Epistle teaches and exhorts us to submit conscientiously to that power of Christ that so the ship of the Church may be still and safe The Collect prayes to God to keep the Church safe amidst the many storms and waves that shake it 5. Sunday after Epiphany The four precedent Sundayes have manifested Christs glory to us in part by the miracles He wrought while He conversed with us on Earth The Gospel for this day mentions his Second coming to judgement when he shall appear in his full glory and all the holy Angels with him which glorious appearance as it will be dreadful to those who have resembled the Tares for they shall then be burned with unquenchable fire So it will be a joyful appearance to such as the Epistle perswades us to be viz. The Meek and Gentle and Charitable And the Collect is for such praying God to keep his Church and Houshold continually in the true Religion c. Septuagesima Sunday MAny reasons are given of this name but in my apprehension the best is a consequentia numerandi because the first Sunday in Lent is called Quadragesima containing about forty dayes from Easter therefore the Sunday before that being still farther from Easter is called Quinquagesima five being the next number above four and so the Sunday before that Sexagesima and the Sunday before that Septuagesima This and the two next Sundayes and weeks were appointed as preparatives to the Lenten Fast that when it came it might be the the more strictly and religiously observed And the Regulars and those of the strictest life did fast these weeks though the common people began not their Fast till Ashwednesday Bernard in Septuages The observation of Septuagesima Sexagesima and Quinquagesima are to be sure as ancient as GREGORY the Great The Epistle perswades us to works of penance and holy mortification and lest we should shrink from these hardships it encourages us by propounding the reward of these religious exercises namely an everlasting crown The Gospel is much to the same purpose It tells us that Gods vineyard is no place for idle loyterers all must work that will receive any penny or reward Sexagesima Sunday The Epistle propounds the example of S. Paul who was eminent for works of mortification and Lenten Exercises and lest we should think that there is no need of such strictness and holy violence in Religion the holy Gospel tells us what danger we are in of coming short of heaven how that scarce one of four that profess Religion and hear the word brings forth fruit to salvation most losing it after they have received it for want of due care and heed Quinquages Sunday Septuagesima and Sexagesima Sundays have perswaded us to fasting and other exercises of mortification in the Lent following and because all these bodily exercises profit little unless we adde faith and charity or faith working by love therefore this day the Epistle commends charity the Gospel faith in Christ by which our darkness is enlightned as the blind mans eyes were who wisely desired that he may see for in sight of God consists our happiness LENT THe Antiquity of Lent is plain by these Testimonies following Chrysol Ser. 11. Chrys. in Heb. 10. 9. Ethic. Cyril Catech. 5. August Ep. 119. Vt quadraginta dies ante Pascha observentâ—r Ecclesiae consuetudo roboravit That forty days should be observed before Easter the custome of the Church hath confirmed Hieron ad Marcellam Nos unam quadragemam toto anno tempore congruo jejunamus secundum traditionem Apostolorum c. One Fast in the year of forty days we keep at a time convenient according to the Tradition of the Apostles Epiphanius adv Aerium tells us that the Aerians were the most brain-sick Hereticks that ever were for they held that Bishops and Priests were all one that Presbyters might ordain Presbyters besides they held that they were not bound to keep Lent and the holy week as holy Churches laws required but would then feast and drink drunk in spite saying that it was against Christian liberty to be tyed to Fast. This forty days Fast of Lent was taken up by holy Church in imitation of Moses and Elias in the old Testament but principally in imitation of our Saviours Fast in the New Testament Augustin ep 119. That we might as far as we are able conform to Christs practice and suffer with him here that we may reign with him hereafter But if this Fast were taken up in imitation of our Saviour it may be asked why we do not keep it at the same time that he did who fasted immediately after his Baptism S. Matt. 4. 1. which was at Epiphany whereas our Fast begins not till some weeks after For answer of this many reasons may be given why now rather than at that time we keep our Lent 1. Because at this time when blood and affections are at the highest it is most fit to restrain them and to that perhaps S. Ierom alludes when he says Iejunamus tempore congruo we fast at a time convenient 2. As Christs sufferings ended in an Easter a Resurrection so did holy Church think fit that our spiriturl afflictions and penances should end as his did at Easter The fast of Lent signifies this present troublesome life and Easter signifies eternal happiness and rest August Ep. 119. 3. Holy Church appoints that all Christians whatsoever should receive the holy Communion at Easter and therefore appoints this time before to prepare themselves by fasting and prayer thus judging themselves that they might not be judged of the Lord and this is after Gods own pattern who commanded the Israelites to afflict themselves and eat bitter herbs before they should eat the Paschal Lamb. All Churches therefore agreed that Lent should end in Easter though some difference there was when it should begin This Fast is called Lent from the time of the year in which it is kept for Lent in the Saxon Language is Spring The Spring-Fast or Lent ASH-WEDNESDAY THe Church begins her Lent this day to supply the Sundays in Lent upon which it was not the Churches custome to fast Sundays being high Festivals in
memory of our Saviours joyful Resurrection Now if you take out of the six weeks of Lent Six Sundays there will remain but thirty six Fasting-days to which these four of this week being added make the just number of forty This was anciently call'd Caputâ— jejunii the Head of Lent and was a day of extraordinary humiliation Upon this day were Ashes sprinkled upon their heads to mind them of their mortality and also to mind them what they had deserved to be namely burnt to Ashes Hence was it call'd Dies cinerum ASH-WEDNESDAY and upon this day they were wont to cloath themselves in Sackcloth These rites are mentioned Esay 58. 5. as the usual rites of penitents This was common to all penitents But notorious sinners were this day put to open penance Which godly discipline saies our Church in her office of Commination it is much to be wished that it might be restored again Now that we may know what it is the Church wishes there it will not be amiss to set down in part the solemnity used upon those sinners at this time which was ordered thus Let all notorious sinners who have been already or are now to be enjoyned publick penance this day present themselves before the Church doors to the Bishop of the place cloathed in sackcloth barefooted with eyes cast down upon the ground professing thus by their habit and countenance their guilt There must be present the Deans or Arch-Presbyters and the publick penitentiaries whose office is to examine the lives of these penitents and according to the degree of their sin to apportion their penance according to the usual degrees of penance After this let them bring the penitents into the Church and with all the Clergy present let the Bishop sing the seven penitential Psalms prostrate upon the ground with tears for their Absolution Then the Bishop arising from prayer according to the Canons let him lay his hand upon them that is to ratifie their penance not to absolve them let him sprinkle ashes upon their head and cover them with sackcloth and with frequent sighs and sobs let him denounce to them that as Adam was cast out of Paradise so are they cast out of the Church for their sins After this let the Bishop command the Officers to drive them out of the Church-doors the Clergy following them with this Respond In the sweat of thy brows shalt thou eat thy bread that these poor sinners seeing holy Church afflicted thus and disquieted for their sins may be sensible of their penance Gratian dist 50. c. 64. I. Sunday in Lent The Epistle exhorts to patience in afflictions The Gospel reads to us Christs victory over temptations to keep us from despair of conquest that we should be of good cheer and heart since he our Captain hath overcome the world S. Iohn 16. v. last The Collect for the day is another of those Collects where in the Church directs her Petitions to Christ thereby manifesting her belief that he is the true Son of God for she prayes to none but God in praying to him therefore she professes to believe him to be God as it is in the close of the Collect and this in opposition to the Tempter Satan and all his Adherents who are still tempting Christ in his Members to misbelief in that Article Of EMBER-WEEK THe Week after Ash-wednesday is Imber or Ember-week of which Fast we will here treat in general There be Four Ember-weeks called in Latin Iejunia quatuor Temporum the Fasts of the four Seasons because they were kept in the four parts of the year Spring Summer Autumn Winter The first of these begins upon Wednesday next after Ash-wednesday The second upon Wednesday next after Whitsunday the third upon Wednesday next after Holy Cross. Sept. 14. The last upon Wednesday next after S. Lucie Dec. 13. The days of fasting and prayers in these weeks are Wednesday Friday Saturday Wednesday because then our Lord Christ was betrayed by Iudas Friday because then he was crucified Saturday because then we represent the Apostles sorrow for the loss of their Lord lying in the grave The causes of such religious fastings and prayers upon these weeks were formerly many as namely that Christians in these religious duties might let the World know that they were as devout as the Jews formerly had been whose custome it was to observe four solemn Fasts Zach. 8. 19. That they might dedicate to God as the first-fruits the beginnings of the several seasons of the year set apart to his religious worship and by this means obtain Gods-blessing upon them the remainders of those times But the principal cause was for preparation to the solemn Ordination of Ministers holy Church imitating the Apostles practice who when they were to set a-part men to the Ministery prayed and fasted before they laid on their hands Acts 13.3 And in after-times at these solemnities these Ember-Fasts special regard was had to the Ordination of Priests and Deacons In what manner and with how much care and Christianity these Fasts have been heretofore observed may be gathered from S. Leo in his Sermons upon them and from others And the second Councel of Millain decreed herein to good purpose Tit. 1. Dec. 22. That upon the Sundays before these Fasts the Priests should not only in their Parishes bid the solemn Fast but every one in his several Parish should piously and religiously say the Prayers and Litanies c. That Gods assistence being implored both the Bishop may be guided by the Holy Spirit in the choice of those whom he shall Ordain and also that they that are ordained may grow in Learning and holiness of life These four Fasts have been anciently observed both in the Church of England and in other Churches In the Laws of K. Canute Chap. 16. thus it is said Let every man observe the Fasts that are commanded with all earnest care whether it be the Ember-Fast or the Lent-Fast or any other Fast. And the like Decrees are found in other Councels of our Nation before his time See Sir Henry Spelmans Concil Britan. p. 256. 518. 546. Now for the reason of the name we find in Tho. Becon as he delivers it out of others that wrote before him By opinion of much people these daies have been called Ember-daies because that our Fathers would on these daies eat no bread but Cakes made under Embers so that by eating of that they reduced into their minds that they were but ashes and so should turn again and wist not how soon These Fasts are still appointed by the Church of England For though she hath not reckoned them amongst the Holy daies because there is no peculiar Office appointed for them as there is to all those that are reckoned in the Catalogue of Holy days yet by custome they have been always kept with Litanies Prayers and Fasting and are commanded to be kept still as formerly they were by that excellent Can. 31. Anno Dom. 1603.
of Christ for this day Christ both prayed and dyed for his Enemies and as he exprest the height of his love this day by dying for them so does the Church her height of Charity in praying for them The Antiquity of this Holy day appears by Euscb. Hist. l. 2. c. 17. who there tells us That it was an Holy-day in his time and long before That day of our Saviours Passion we are wont to celebrate not only with fastings and watchings but also with attentive hearing and reading of the holy Scriptures SATURDAY THis day the Gospel treats of Christs body ly in the Grave the Epistle of his Souls descent into Hell Of the Collects from Septuagesima to Easter THough the Church be always militant while she is upon Earth yet at this time the time when Kings go out to battel 2 Sam. 11. she is more than ordinary militant going out to fight against her avowed enemies the World the Flesh and the Devil making it her especial business to get the mastery over them so far that they may not be able to prevail over her the year following Now because as S. Paul saith 1 Cor. 9.25 Every one that strives for mastery is temperate in all things therefore at this time especially when she is seeking the mastery over her Enemies holy Church does more than ordinary addict her self to temperance fasting and other works of Penance and Mortification and accordingly she suits her Readings not aiming to fit them to each particular day this is to be expected only upon priviledged days the subject matter of whose solemnity is more particularly recorded in holy Scripture but to the Season in general and the Churches design at this time commending to us Fasting Repentance Alms Charity and Patience in undergoing such voluntary afflictions And the Collects are suitable also to the Readings and the time praying earnestly for those Graces and Vertues before mentioned which are especially requisite to this her holy undertaking And because she knows her own weakness and her Enemies both craft and strength who will then be most active and busie to hurt when we thus set our selves to fight against them therefore does she earnestly and frequently also in divers Collects pray for Gods protection and defence from those Enemies for his strength and assistence whereby she may overcome them That he would stretch forth the right hand of his Majesty and by his power defend us both outwardly in our bodies and inwardly in our souls which of our selves have no power to help our selves And in such prayers as these the Church continues lifting up her hands as Moses did his against the Amalekites all the time of this spiritual conflict EASTER THis is the highest of all Feasts says Epiphanius upon the day This day Christ opened to us the door of Life being the first-fruits of those that rose from the dead whose Resurrection was our life for he rose again for our justification Rom. 4.45 Instead of the usual Invitatory O câ—me let us sing unto the Lord holy Church uses special Hymns or Anthems concerning Christs Resurrection Christ rising again from the dead c. And Christ is risen c. set down before the Collect on Easter-day Having kept company with the Apostles and first Believers in standing by the Cross weeping upon Good-Friday and kept a Fast upon the Saturday following to comply with the Apostles and Catholick Church who were that day sad and pensive because their Lord was taken away from them we are directed this day to rejoyce with them for the Rising again of our Lord and to express our joy in the same words that they then did and the Church ever since hath done Christ is risen S. Luke 24. 34. the usual Morning salutation this day all the Church over to which the Answer in some places was Christ is risen indeed and in others this And hath appeared to Simon Holy Church her aim is in all these chief days to represent as full as may be the very business of the day and to put us into the same holy affections that the Apostles and other Christians were when they were first done she represents Christ born at Christmas and would have us so affected that day yearly as the first believers were at the first tidings delivered by the Angel So at his Passion she would have us so affected with sorrow as they were that stood by the Cross. And now at his Resurrection she desires to represent it to us as may put us into the same rejoycing that those dejected Christians were when the Angel told them He is not here but is risen S. Luke 24. 6. Holy Church supposes us to have fasted and wept upon Good-Friday and the day following because our Lord was taken away according to that of our Saviour The time shall come that the Bridegroom shall be taken away from them then shall they fast in those daies and now calls upon us to weep no more for Christ is risen And that she may keep time also with the first tidings of the Resurrection she observes the Angels direction to the Women S. Matt. 26. 7. Go quickly and tell his Disciples that he is risen Supposing us as eager of the joyful news of Christs Resurrection as they were she withholds not the joy but immediately after Confession and Absolution she begins her Office with Christ is risen Proper Psalms at Morn are 2. 57. 111. The first of these is a Triumphant Song for Christs victory over all his Enemies that so furiously raged against him Ver. 6. Yet I have set my King upon my holy hill of Sion Notwithstanding all the fury of his Enemies that persecuted and murdered him Yet have I set my King upon my holy hill of Sion by his glorious Resurrection from the dead as it is expounded Acts 13â— 33. The 57. Psalm is of the same nature It mentions Christs Triumph over Hell and Death My Soul is among Lions Verse 4. And the children of men have laid a net for my feet and pressed down my soul crucifying the Lord of glory but God sent from Heaven Ver. 3. and saved him from the Lions both Devils and Men by a glorious Resurrection And therefore he â—reaks forth Ver. 9. Awake up my glory awake Lute and Harp I my self will awake right early I will give thanks unto thee O Lord c. The 3. Psal. is a Psalm of Thanksgiving for marvellous works of redemption Ver. 9. works worthy to be praised and had in honour Ver. 3. And therefore though it be not set particularly for the Resurrection but may serve for any marvellous work of mercy yet is it most fit for this day and the work of this for amongst all the marvellous works of Redemption this of Christs Resurrection is the chief and most worthy by us to be had in honour For If Christ be not risen we are yet in our sins We are utterly lost 1 Cor 15. But Christ is risen The merciful and
Meditation of each day should be the chief subject of one and this to be the day For no sooner had our Lord ascended into Heaven and Gods holy Spirit descended upon the Church but there ensued the notice of the glorious and incomprehensible Trinity which before that time was not so clearly known The Church therefore having solemnized in an excellent order all the high Feast of our Lord and after That of the descent of Gods Spirit upon the Apostles thought it a thing most seasonable to conclude these great solemnities with a Festival of full special and express Service to the holy and blessed Trinity And this the rather in after-times when Arrians and such like Hereticks had appeared in the world and vented their blasphemies against this Divine Mystery Some proper Lessons this day hath as the Morning First and Second The first Lesson is Gen. 18. wherein we read of three that appeared to Abraham or the Lord in three Persons ver 1 2. A type of that mysterious Trinity in Unity which was after revealed in the Gospel So Theodor. l. 2. ad Graec. Because the Jews had long lived in Egypt and had learned there the worship of many gods the most wise God did not plainly deliver to them the mystery of the Trinity lest they should have mistaken it for a doctrine of a plurality of gods Yet the Doctrine of the Trinity was not wholly hidden in those times but some seeds of that perfection of Divinity were dispersed and for that cause the Quire of Angels sing thrice Holy but once Lord holy holy holy Lord God of Hosts and here Three Men appeared to Abraham The Second Lesson S. Matth. 3. is thought fit for this Feast because it delivers to us the baptism of Christ at which was discovered the mystery of the Trinity for there the Son is baptized the holy Spirit descends upon him and the Father speaks from Heaven This is my beloved Son The Epistle and the Gospel are the same that in Ancient Services were assigned for the Octave of Pentecost The Epistle being of the vision of S. Iohn Rev. 4. and the Gospel the Dialogue of our Lord with Nicodemus And the mentioning which we find therein of Baptism of the holy Spirit and gifts of it though it might then fit the day as a repetition as it were of Pentecost so is it no less fit for it as a Feast to the Blessed Trinity The mission the Holy Ghost brings with it as aforesaid more light and clearness to the doctrine of the Trinity and when more fit to think of the gifts of the Spirit than on a solemn day of Ordination as this is one when Men are consecrated to spiritual Offices But besides this we have in the Gospel set before us all the Three Persons of the Sacred Trinity and the same likewise represented in the Vision which the Epistle speaks of with an Hymn of praise Holy holy holy Lord God Almighty c. which expressions by ancient interpretation relate to the holy Trinity as is above said Of the Sundayes after TRINITY till ADVENT THe Church hath now finished the celebration of the high Festivals and thereby run as it were through a great part of the Creed by setting before us in an orderly manner the highest Mysteries of our Redemption by Christ on earth till the day he was taken up into Heaven with the sending down of the Holy Ghost at Pentecost Now after she hath in consequence and reflexion upon these Mysteries broke out into a more solemn and special Adoration of the Blessed Trinity she comes according to her Method in the Intervals of great Feasts of which see Pag. 93. to use such Epistles Gospels and Collects as suit with her holy affections and aims at this season Such namely as tend to our edifying and being the living Temples of the Holy Ghost our Comforter with his Gifts and Graces that having Oyl in our Lamps we may be in better readiness to meet the Bridegroom at his second Advent or coming to judgment And this done in the remaining Sundaies till Advent which in their Services are as it were so many Eccho's and Reflexions upon the Mystery of Pentecost the life of the Spirit or as Trumpets for preparation to meet our Lord at his second coming Which will be more manifest if we take a general view of the Gospels together and afterwards of the Epistles and Collects The GOSPELS for this time according to the method which hath before been declared pag. 93. are of the holy Doctrine Deeds and Miracles of our Saviour and so may singularly conduce to the making us good Christians by being followers of Christ and replenished with that Spirit which he both promised and sent and for which the Church lately kept so great a solemnity For to be charitable heavenly-minded repentant merciful humble peaceable religious compassionate and thankful to trust in God and abound with such spiritual qualities are the Lessons taught us by our Lord in these Gospels and that not only by word and deed but many miracles also for divers Gospels are of such and tend much to our edifying From his healing of the sick and going about doing good we may learn to employ that power and ability we have in works of mercy and goodness He that raised the dead and did such mighty works can be no other we may be sure than God and Man the Saviour of the world and able to protect us even against death it self to raise our bodies from the dust and glorifie them hereafter Thus we have in general the intent of these Gospels as may easily appear by particular observation and withal how pertinent they are to the time And with them the Church concludes her Annual course of such readings having thereby given us and in such time and order as most apt to make deep impression the chief matter and substance of the four Evangelists True it is that in ancient Rituals and particularly in S. Hieromes Comes or Lectionarius where we find this same order of Epistles and Gospels See Pamelii Liturg. Eccles. Lat. T. 2. there are some other besides these which our Church useth as for Wednesdays Fridaies and other special times and Solemnities But these for Sundaies and other Holy-daies which are retained by our Church are so well chosen for the fitness variety and weightiness of the matter and out of that Evangelist that delivers it most fully that the chiefest passages of all the Evangelists are hereby made known and preached to us and what we meet not with here is abundantly supplied by the daily Second Lessons And the like also may be said concerning the Epistles In the EPISTLES for this time there is an Harmony with the Gospels but not so much as some have thought in their joynt propounding of-particular considerations and those several and distinct as the daies they belong to for that belongs to more special solemnities but rather as they meet all in the common stream
the service of the 18. Sunday or some other before it as it happens to be that year But of old after other Vacant days had their proper Services this day continued for some while to make use of borrowing so Berno and Micrologus say it was in their times and what Service can we think could be more useful for that purpose than this of the 18th Sunday especially if we consider it with all the accessaries It had then In ancient Rituals as S. Hieromes Lectimarius S. Gregories Antiphonarius Liber Sacramentorum c. we find the service of Ember week placed immediately before â—â—t of this Sunday and the chief reason â—â—y be this aforesaid their affinity of matter Rupertus Tuitiens in his 12. Book De Divin Officiis and 18. Chap. is very â—â—pious in shewing how much the office of this day in that largeness it then had concern'd them that had the cure of souls and Berno Augiens in his 5. Chap. is as large in shewing how well it might serve in that regard for a supplement to the Vacant Sunday All which considered and withal that the usual order of the Epistles from 5. to the 25. was changed only in This and that according to the course of Easter the Ordination falls on this Sunday or some other before it we may very probably conclude that the choice of this Epistle and Gospel also was with design to exercise our meditations somewhat on the Ordination this day celebrated or not long before it And hereby a good ground was given to the Preacher in his Sermon for that was usually upon the Readings of the day to declare in a fit season the duty of Pastors and their flocks according as he saw occasion The Epistle is a Thanksgiving in behalf of the Corinthians for the grace of God which was given them by Iesus Christ It appears by what the Apostle saith of them in divers places that they had been taught by many learned Instructers and that many of them had much profited and abounded in many spiritual gifts And such gifts are here mentioned as are specially requisite for them that are Ordained to be Spiritual Guides as the being enriched in all utterance and in all knowledge and being behind in no good gift And the Gospel is of our Saviours answering a question of a Doctor of the Law of his silencing both Pharisees and Sadduces by his doctrine and questions whereby he shews how those whom he sends on Divine Messages should be qualified how able to speak a word in due season to give a reason of their faith and to convince gain-sayers This is the Gospel in the ancient Lectionary above mentioned and though some Churches use other yet we may observe that they are all very appliable to this occasion And the old Anthems or Versicles for the day S. Greg. Antiphonary which are to be found most of them in some Latin Services are herein most express desiring of God That his Prophets may be found faithful and speaking of being glad of going into the house of God Bringing presents coming into his Courts c. Of telling out among the Heathen that the Lord is King Of Moses hallowing an Altar and offering Sacrifices ascending into the Mount praying for the people of Gods shewing himself to him c. It is true that other Ordination-Sundays relate principally as is most meet to the chief Meditations of those special seasons wherein they fall but yet therein we may find matter very pertinent to this occasion How fit the Service of Trinity Sunday is in this regard hath already been declared p. 182. nor could any season have been more aptly chosen for this occasion In that of Lent the Epistle tells us what holiness of life is required in all and therefore certainly in them whom God hath called to such an holy profession and that saying of Christ in the Gospel for the same day that he was sent to the lost sheep c. may mind them of their duty who are sent by him to be Pastors of his flock The like Advertisements they may gather from both Epistle and Gospel of the Sunday of Ordination in time of Advent as may be obvious to view And no less proper is that Epistle which the Lectionary and some Churches appoint for the same day Let a man saith the Apostle there thus wise esteem us even as the Ministers of Christ and Stewards of the Secrets of God Furthermore it is required of Stewards that a man be found faithful Which Epistle with us and some other Churches is applyed to the Sunday next before this changing place with another Epistle not unfit for this occasion and more fit to come next to Christmas For by those words in it The Lord is even at hand it may excite us to such a preparation for the Feast of Christs coming in the flesh as may prepare us for that other coming in glory which we look for Thus have we taken a view of these Epistles and Gospels and upon occasion also of those which are used after Ordinations and somewhat also of the time when holy Orders were given Our Church herein keeps to the day that is most proper and that is to the Sunday which next follows the Ember Fast. A day on which Christ bestowed his Spirit upon his Apostles gave them their Commission and many wonderful gifts for the good of the Church For this and other reasons doth Leo shew how congruous the Lords day is for such a work Besides this may be added that a business of such consequence being done upon such a day is attended with more solemnity and presence of the Congregation See the discourse of Ember weeks pag. 149. and Leo Epist. 81. ad Diosc. The COLLECTS remain to be now spoken of and they in the same manner with the Epistles and Gospels have a general congruity with the affection of the season For as Faith Hope and Charity graces and gifts of the Holy Ghost are the general subject more or less of these Epistles and the same taught exemplified and confirmed in the Gospels so are these Collects certain general Invocations upon God for the assistance of his holy Spirit and bringing forth the fruits of it and consist usually of a most humble acknowledgment and a petition suitable as is above declared Pag. 85. And as we have taken there a brief view of the pious sense and spirit of these acknowledgments so will it not be amiss to do the same here concerning the petitions which in each Collect are some or other of these following or such like That God would be pleased to prevent and follow us always with his grace and with his mercy in all things direct and rule our hearts to stir up our wills pour into our hearts graff in them the love of his holy â—ame make us to have a perpetual fear and love of it to ask such things as shall please him to have the Spirit to think and do always such
to cleanse our hearts by his holy inspiration Then follow the COMMANDMENTS with a Kyrie or Lord have mercy upon us after every one of them Which though I cannot say it was ancient yet surely cannot be denied to be very useful and pious And if there be any that think this might be spared as being fitter for poor Publicans than Saints let them turn to the Parable of the Publican and Pharisee going up to the Temple to pray S. Luke 18. and there they shall receive an answer Then follows the COLLECT for the day with another for the King which the Priest is to say standing c. Of this posture enough hath been said in the Morning Service Though there hath been a Prayer for the King in the Morning Service and another in the Litany Yet the Church here appoints one again that she may strictly observe S. Pauls rule 1 Tim. 2. who directs that in all our publick prayers for all Men an especial prayer should be made for the King Now the Morning Service Litany and this Communion-Service are three distinct Services and therefore have each of them such an especial prayer That they are three distinct Services will appear For they are to be performed at distinct places and times The Morning Service is to be said at the beginning of the day as appears in the third Collect for Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes S. Chrys. which is translated S. Matth. 27. 2. in the Morning and S. Iohn 18. 28. Early In S. Mark 13. 35. it is translated The dawning of the day The place for it is the accustomed place in the Chancel or Church saies the Rubr. before Morning prayer or where the Ordinary shall appoint it The Litany is also a distinct Service for it is no part of the Morning Service as you may see Rubr. after Athanas. Creed Here ends the Morn and Even Service Then follows the Litany Nor is it any part of the Com. Service for that begins with Our Father and the Collect Almighâ—y God c. and is to be said after the Litany The time and place for this is not appointed in the Rubr. but it is supposed to be known by practice For in the Commination the 51. Psal. is appointed to be said where they are accustomed to say the Litany and that was in the Church Eliz Inj. 18. before the Chancel door Bishop Andrews notes upon the Liturgy It being a penitential Office is there appointed in imitation of Gods command to the Priests in their penitential Service Ioel 2 17. Let the Priests weep between the Porch and the Altar The time of this is a little before the time of the Com. Service Inj. 18. Eliz. The Communion-Service is to be some good distance after the Morn Service Rubr. 1. before the Communion-Service So many as intend to be partakers of the holy Communion shall signifie their names to the Curate over night or before Morning prayer or immediately after which does necessarily require a good space of time to do it in The usual hour for the solemnity of this Service was anciently and so should be Nine of the clock Morning C. Aurel. 3. c. 11. This is the Canonical hour De Consecr dist 1. c. Et Hos. Thence probably call'd the holy hour Decret dist 44. c. sin In case of necessity it might be said earlier or later Durant de Ritâ—bus but this was the usual and Canonical hour for it One reason which is given for it is because at this hour began our Saviours Passion S. Mark 15. 25. the Jewes then crying out Crucifie c. At this hour therefore is the Com. Service part of which is a commemoration of Christs Passion performed Another reason given is because this hour the Holy Ghost descended upon the Apostles Acts 2. 15. Lastly because it is the most convenient hour for all to meet and dispatch this with other offices before Noon For 'till the Service was ended Men were perswaded to be fasting and therefore it was thought fit to end all the Service before Noon that people might be free to eat Durant l. 2. c. 7. Why this Service is called the Second see pag. 207 208. The place for this Service is the Altar or Communion Table Rubr. before the Com. And so it was always in Primitive times which is a thing so plain as it needs no proof After this the Priest reads the Epistle and Gospel for the day Concerning the antiquity of which and the reason of their choice hath been said already nothing here remains to be shewn but the antiquity and piety of those Rites which were used both by us and the ancient Church about the reading of the Gospel As First when the GOSPEL is named the Clergy and the people present say or sing Glory be to thee O Lord. So it is in S. Chrys. Liturg. Glorifying God that hath sent to them also the word of salvation As it is in the Acts of the Apost 11. 18. When they heard these things they glorified God saying Then hath God also to the Gentiles granted repentance unto life 2. While the Gospel is reading all that are present stand Grat. de Conser dist 1. c. 68. And Zozomen in his Hist. l. 7. c. 19. tells us it was a new fashion in Alexandria that the Bishop did not rise up when the Gospel was read Quod apud alios usquam fieri neque comperi neque audivi Which says he I never observed nor heard amongst any others whatsoever The reason was this Anciently whensoever the holy Lessons were read the people stood to express their reverence to the holy word Aug. â—l hom 50. hom 26. Nehem. 8. 5. But because this was counted too great a burden it was thought fit to shew our reverence especially at the reading of the Gospel which historically declares somewhat which our Saviour spake did or suffered in his own person By this gesture shewing a reverend regard to the Son of God above other messengers although speaking as from God And against Arrians Iews Infidels who derogate from the honour of our LORD such ceremonies are most profitable As judicious Mr. Hooker notes 3. After the Gospel is ended the use was to praise God saying Thanks be to God for this Gospel So was it of old ordained Tolet. Conc. 4. c. 11. that the Lauds or Praises should be said not after the Epistle but immediately after the Gospel for the glory of Christ which is preached in the Gospel In some places the fashion was then to kiss the book And surely this book by reason of the rich contents of it deserveâ— a better regard than too often it findes It should in this respect be used so as others may see we prefer it before all other books Next is the NICENE CREED so called because it was for the most part framed at the great Council of Nice But because the great Council of Constantinople added the latter part and brought it to the frame which we now use
were practised by the Father in the Christian Church So saies Epiphan haer 80. Irenaeus l. 4. c. 34. By a gift to the King his honour and our affection is shewn therefore our Lord willing us to offer with all simplicity and innocency preached saying When thou bringest thy gift to the altar c. We must therefore offer of our goods to God according as Moses commanded Thou shalt not appear before the Lord empty There are offerings under the Gospel as well as under the Law the kind of offerings is the same Here is all the difference they were offered then by servants now by sons S. Hier. ep ad Heliodor The axe is laid to the root of the tree if I bring not my gift to the Altar nor can I plead poverty since the poor widow hath cast in two mites We should do well to think of this Though oblations be acceptable at any time yet at sometimes they have been thought more necessary as First when the Church is in want Ex. 35. 4 c. Secondly when we have received some signal and eminent blessing from God Psal. 76. When David had recounted the great mercy of God in breaking the bow and the shield of the Churches enemies at the 11. verse he presses this duty Bring presents to him that ought to be feared Thirdly at our high and solemn Festivals Deut. 16. 16. Three times in the year shall they appear before me and they shall not appear empty Especially when we receive the holy Communion Theodoret Hist. l. 5. c. 17. tells us that it was the ancient custome before the receiving of the holy Sacrament to come into the Quire and offer at the holy Table And surely it becomes not us to be empty-handed when God comes to us full-handed as in that Sacrament he does Next to the OFFERTORY is that excellent PRAYER for the CHVRCH-MILITANT wherein we pray for the Catholick and Apostolick Church For all Christian Kings Princes Governors for the Whole Clergy and people for all in adversity Such a prayer hath S. Chr. in his Liturg a little before the Consecration After which follow some wholsom Exhortations to those that are coming to the holy Communion seriously exhorting the unprepared to forbear So was the custome of old in the Greek Church The Priest admonishes all that are coming to that holy Sacrament driving away the unworthy but inviting the prepared and that with a loud voice and hands lifted up standing aloft where he may be seen and heard of all Chrys. in Heb. hom 9. in Ethic. Those that after these exhortations stay to receive the Church supposing prepared invites to draw near and after their humble confession the Priest or Bishop absolves and comforts them with some choice sentences taken out of holy Scripture After which the Priest saies Lift up your hearts For certainly at that hour when we are to receive the most dreadful Sacrament it is necessary to lift up our hearts to God and not to have them groveling upon the earth for this purpose the Priest exhorts all to leave all cares of this life and domestick thoughts and to have our hearts and minds in heaven upon the lover of mankind The people then answer We lift them up unto the Lord assenting to the Priests admonition And it behoves us all to say it seriously For as we ought alwayes to have our minds in heaven so especially at that hour we should more earnestly endeavour it The Priest goes on Let us give thanks to our Lord God and many thanks we ought to render him that calls and invites such unworthy sinners as we be to so high grace and favour as to eat the Flesh and drink the Bloud of the Son of God The people answer It is meet and right so to do For when we give thanks to God we do a work that is just and of right due to so much bounty Then follow for great daies some proper Prefaces containing the peculiar matter or subject of our thanks that day which are to be said seven daies after Rubr. ibidem except Whitsunday Preface which is to be said but six daies after because Trinity Sunday is the seventh day after which hath a peculiar Preface By this it appears that the Church intends to prorogue and continue these high Feasts several daies even eight daies together if another great Feast comes not within the time which requires a peculiar Service But when we say that the Church would have these high Feasts continued so long it is not so to be understood as if she required an equal observance of those several daies for some of those daies she commands by her Canons and Rubricks Some she seems only to commend to us to be observed some are of a higher festivity some of less The first and the last namely the Octave of the first are usually the chief daies for solemn Assemblies yet every of those daies should be spent in more than ordinary meditation of the blessings of the time and thanksgiving for them according to that which the Lord commanded to the Jews concerning the Feast of Tabernacles Lev. 23. 36. Upon every one of the daies of that Feast an offering was to be made but the first and last were the solemn Convocations The reason of the Churches proroguing and lengthning out these high Feasts for several days is plain The subject matter of these Feasts as namely Christs Birth Resurrection Ascension the sending of the holy Ghost is of so high a nature so nearly concerning our salvation that one day is too little to meditate of them and praise God for them as we ought a bodily deliverance may justly require a day of thanksgiving and joy but the deliverance of the soul by the blessings commemorated on those times deserve a much longer Feast It were injurious to good Christian souls to have their joy and thankfulness for such mercies confined to a day therefore holy Church upon the times when these unspeakable blessings were wrought for us by her most seasonable commands and counsels here invites us to fill our hearts with joy and thankfulness and let them overflow eight daies together See above of the Continuation of great Solemnities pag. 128. 174. 180. and of the service of Octaves p. 178. But two Quaeries here may be fit to be satisfied First why eight dayes are allowed to those high Feasts rather than another number For which the reasons given are divers one is from the example which Almighty God sets us commanding his people the Jews to keep their great Feasts some of them seven daies and one namely the Feast of Tabernacles eight daies Lev. 23. If the Jews were to keep their Feasts so long by a daily Burnt-offering which were but as types of the Christians great Feasts the Christians ought by no means to come short of them but offer up to God as long daily hearty thanksgivings presenting our selves souls and bodies a reasonable holy and lively Sacrifice
unto him Other reasons for an Octave to great Feasts are given which are mystical The Octave or eighth day signifies Eternity for our whole life is but the repetition or revolution of seven dayes Then comes the eighth day of Eternity to which by Gods mercy we shall be brought if we continue the seven daies of our life in the due and constant service and worship of God or else which is much the same in sense the eighth day is a returning to the first it is the first day of the week begun again signifying that if we constantly serve God the seven days of our life we shall return to the first happy estate that we were created in The Second Quaere is how the Prefaces appointed for these eight daies can be properly used upon each of them for example how can we say eight days together Thou didst give thine only Son to be born this day for us as it is in the Preface To which the Answer may be That the Church does not use the word Day for a natural day of 24. hours or an ordinary artificial day reckoning from Sun to Sun but in the usual acception of it in holy Scripture where by the word Day is signified the whole time designed to one and the same purpose though it lasts several natural days Thus all the time that God appoints to the reclaiming of sinners by merciful chastisements or threatnings is called The day of their visitation Luke 19. 42 44. So all the time allotted us for the working out of our salvation though it be our whole life long is called a day Work while it is day the night comes when no man can work and most directly to our purpose speaks S. Paul Heb. 3. 13. Exhort one another daily while it is called to day or this day that is while you live here in this world In like manner all that time which is appointed by the Church for the thankful commemoration of the same grand blessing for the solemnity of one and the same Feast is as properly called a day and all that time it may be said daily to day as well as all our life S. Paul saies is called Hodie this day After which follows the thrice holy and triumphant song as it was called of old Therefore with Angels and Archangels and with all the company of heaven we laud and magnifie thy glorious name evermore praising thee and saying holy holy holy c. Here we do as it were invite the heavenly host to help bear a part in our thanks to make them full O praise the Lord with me and let us magnifie his name together And in this hymn we hold communion with the Church triumphant Which sweet hymn in all Communions is appointed to be said and though it should be said night and day yet could it never breed a loathing Conc. Vasen c. 6. All that is in our Service from these words Lift up your hearts to the end of the Communion-service is with very little difference to be seen in S. Chrys. Liturg. and in S. Cyrils Catech. mystag 5. Part. 3. Next is the CONSECRATION So you shall find in Chrysost. and Cyril last cited Which Consecration consists chiefly in rehearsing the words of our Saviours institution This is my body and this is my blood when the Bread and Wine is present upon the Communion-table Can. Anglie 21. S. Chrys. Ser. 2. in 2. ad Tim. The holy Sacrament of the Lords Supper which the Priest now makes is the same that Christ gave to his Apostles This is nothing less than that For this is not sanctified by men but by him that sanctified that for as the words which God our Saviour spake are the same which the Priest no◠uses so is the Sacrament the same Again Ser. de Iuda lat Ed. tom 3. Christ is present at the Sacrament now that first instituted it He consecrates this also It is not man that makes the body and blood of Christ by consecrating the holy Elements but Christ that was crucified for us The words are pronounced by the mouth of the Priest but the Elements are consecrated by the power and grace of God THIS IS saith he MY BODY By this word the bread and wine are consecrated Before these words THIS IS MY BODY the bread and wine are common food fit only to nourish the body but since our Lord hath said Do this as oft as you do it in remembrance of me This is my body this my blood as often as by these words and in this faith they are consecrated the holy bread and blessed cup are profitable to the salvation of the whole man Cyprian de coena Dom. The same saies S. Ambr. l. 4. de Sacram. c. 4. 5. S. Aug. ser. 28. de verb. Dei And others After the Consecration the Priest first receives himself so is it ordain'd Conc. Tolet. 12. 5. wherein it is decreed that The Priest shall receive whensoever he offers up the Sacrifice For since the Apostle hath said Are not they which eat of the Sacrifice partakers of the Altar 1 Cor. 10. it is certain that they who sacrifice and eat not are guilty of the Lords Sacrament After he hath received he is to deliver it to the people in their hands So was it in Cyrils time Cat. mystag 5. and Let every one be careful to keep it for whosoever carelesly loses any part of it had better lose a part of himself saies he And Whosoever wilfully throws it away shall be for ever excluded from the Communion Conc. Tolet. 11. c. 11. It is to be given to the people KNEELING for a sin it is not to adore when we receive this Sacrament Aug. in Psal. 98. And the old custome was to receive it after the manner of Adoration Cyril ibidem When the Priest hath said at the delivery of the Sacrament the body of our Lord Jesus Christ which was given for thee preserve thy body and soul into everlasting life The Communicant is to answer AMEN Cyril Myst. 5. By this Amen professing his faith of the presence of Christs Body and Blood in that Sacrament The people were of old called out of the Body of the Church into the Chancel even up to the Rails of the Holy Table there to receive it of the Priest Niceph. l. 18. c. 45. So Clement Const. l. 2. c. 57. these be his words in English Afterwards let the Sacrifice be made all the people standing and praying secretly and after the Oblation let every Order apart receive the Body and precious Bloud of the Lord coming up in their Order with fear and reverence as to the Body of a King Where you see they were to come up to the Sacrament and to or near the Railes of the Holy Table saies S. Chrys. Liturgy For after the Priest and Deacons have received the Deacon goes to the door of the Rails 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lifting up the holy Cup shews it to the people saying
In the faith and fear of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come hither or as our Liturgy saies draw near the people Answer Amen Amen Amen Blessed be he that comes in the Name of the Lord and so come and receive in both kinds Every Parishioner shall communicate at the least three times in the year whereof Easter to be one Rubr. last after the Communion In the Primitive Church while Christians continued in their strength of Faith and Devotion they did communicate every day This custome continued in Africa till S. Cyprians time Orat. Dom. We daily receive the Eucharist for to be our food of salvation And after him till S. Augustines time Ep. 23. ad Bonifac. Insomuch as these words in our Lords Prayer Give us this day our daily bread they interpreted of the Eucharist as being daily to be celebrated But afterward when charity grew cold and devotion faint the custome grew faint withal and within a small time began to be left by little and little and some upon one pretence and some upon another would communicate but once a week In the East-Church they grew to a worse custome betimes which in after Ages came into the Latin Churches too They fell from every day to Sundaies and Holy daies only and from thence to once a year and no oftner S. Ambr. is cited for the proof of this De Sacram. l. 4. c. 4. But this wicked custome of receiving the Eucharist but once a year was but of some Greeks in the East saies S. Ambrose there which cannot properly be understood of any but the Diocess as it was anciently called or Patriarchate of Antioch For though the Eastern Empire whereof Constantinople was the Metropolis contained many Provinces yet the Eastern Church or Greeks in the East were properly those of Antioch Theodor. Hist. 1.5 c. 9. And possibly some of these might be so supine as hath been observed but of the Greeks in general no such careless custome can be affirmed for S. Chrysost. tells us that in his time in every meeting or congregation of the Church the healthful mysteries of the Eucharist are celebrated Hom. 26. in Matth. In regard of this neglect after-Councels did as the Church of England make Canons that if men could be got to receive it no oftner yet they should be forc'd to receive it at least three times in the year Christmas Easter and Whitsontide Nor was he to be reckoned amongst good Catholick Christians that did not receive at those feasts Conc. Agat c. 18. Eliber c. 81. as they are cited by Gratian. de Consor dis 2. Three times a year at the least they were to receive whereof Easter to be one and good reason For when Christ our Passeover was Sacrificed for us then of all times let us keep a Feast with this holy banquet 1 Cor. 5. 7. These Canons were made for the Laity but for those of the Clergy that lived in Cathedral and Collegiate Churches where there were enough of themselves to make a sufficient company to receive the Sacrament they were bound to receive much oftner every day Edw. 6. Liturg. every Sunday at the least Rubr. 4. after the Communion Thus we see holy Church her care to bring all her Children Clergy and Laity to the heavenly banquet of the body and blood of Christ she invites all to a frequent and due receiving of this holy Sacrament in most passionate and kind manner in that most excellent exhortation next after the prayer for the Catholick Church militant here on earth An exhortation fit to be read weekly by the Priest and seriously considered daily by all the people In which holy Church one while exhorts us by the mercies and bowels of Christ to come to this holy feast another while terrifies us by the indignation of God against those that despise his so great love and refuse to come she sends her Ministers as the man in the Gospel S. Luke 14. to tell them all things are ready◠and to bid them in the Name of God to call them in Christ's behalf to exhort them as they love their own salvation to come to this holy Supper and those that notwithstanding all this bidding shall go about to make excuses because they had bought a Farm or would try their yoke of Oxen or because they were married holy Church by her Canons and Laws endeavours to compel to come in at least three times in the year And it were to be wished that all those that despise the Churches passionate exhortations and contemn her wholsome Canons and commands in this particular would seriously at last think of that dreadful sentence of our Lord upon those that still refuse so great mercy I say unto you that none of those men which were bidden shall taste of my Supper S. Luke 14. 24. None of those that are thus bidden by Christ and his Church to his holy Supper the holy Communion and shall refuse to come shall ever taste of his great Supper hereafter or eat and drink with him at his Table in his Kingdom S. Luke c. 22. 29. If any of the Bread and Wine remain the Curate shall have it to his own use Rubr. 5. after the Communion Service That is if it were not consecrated for if it be consecrated it is all to be spent with fear and reverence by the Communicants in the Church Gratian de Consecr dist 2. c. 23. Tribus Concil Constant. Resp. ad Qu. 5. Monachon apud Balsam Theophil Alexand cap. 7. Part 4. After all have received we say the LORDS PRAYER according to ancient Custome Ambr. l. 5. de Sacram. c. 4. The people are to repeat every Petition after the Priest Rubr. If the Church did ever devise a thing fit and convenient what more than this That when together we have all received those heavenly Mysteries wherein Christ imparts himself to us and gives visible testification of our blessed Communion with him we should in hatred of all Heresies Factions and Schisms declaredly approve our selves united as Brethren in one by offering up with all our hearts and tongues that most effectual prayer Our Father c. In which we profess our selves Sons of the same Father and in which we pray for Gods pardon no otherwise than as we forgive them that trespass c. For which cause Communicants have ever used it and we at that time do shew we use yea every syllable of it as Communicants saying it together with one consent and voice This done the Priest offers up the Sacrifice of the holy Eucharist or the Sacrifice of praise and thanksgiving for the whole Church as in all old Liturgies it is appointed and together with that is offered up that most acceptable Sacrifice of our selves souls and bodies devoted to Gods service Of which see Rom. 12. and S. Aug. de Civit. Dei l. 10. c. 6. Then we say or sing the Angelical Hymn GLORY BE TO GOD ON HIGH c. wherein the Ecclesiastical Hierarchy does admirably
imitate the Heavenly singing this at the Sacrament of his Body which the Angels did at the Birth of his Body And good reason there is to sing this for Christs being made One with us in the Sacrament as for his being made One of us at his Birth And if ever we be fit to sing this Angels song it is then when we draw nearest to the estate of Angels namely at the receiving of the Sacrament After the receiving of the holy Sacrament we sing an Hymn in imitation of our Saviour who after his Supper sung an Hymn to teach us to do the like Chrys. Hom. 83. S. Matth. And when can a Psalm or Hymn of thanksgiving be more seasonable and necessary than after we have received this heavenly nourishment Is it possible to hear these words This is my Body take and eat it Drink ye all of this This is my Blood and not be filled as with a kind of fearful admiration so with a sea of joy and comfort for the Heaven which they see in themselves Can any man receive this Cup of Salvation and not praise and bless God with his utmost strength of soul and body The Ancients did express their joy at this time in the highest manner that they could Some were so ravished with joy that they immediately offered themselves to martyrdom impatient of being longer absent from their so gracious Lord unable to keep themselves from expressing their love to Christ by dying for him the highest expression of love All men then counted it a sin to fully the day of their receiving the Eucharist with any sorrow or fasting these days they called daies of mirth daies of remission daies of Immunity solemn days Festival daies This Angelical Hyman was made of old by Ecclesiastical Doctors and who refuses it let him be excommunicated Conc. Toleâ— 4. c. 4. The Hymn being ended we depart with a BLESSING Goar in Euch. pag. 154. tells us That of old when the Communion Service was ended and the Deacon had dismist the people they would not for all that depart till they had the Blessing by this Stay saying in effect the same to the Priest that Iacob did to the Angel We will not let thee go unless thou blessest us The Priest therefore departing from them as our Saviour from his Disciples with a Blessing but first he comes down from the Altar by this descending shewing his condescension to the people in affection as well as in Body and standing behind the Pulpit Retro Ambonem whence the Blessing was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the people in this also imitating our Saviour S. Iohn 20. 9. who there gave the Blesâ—ing or peace of God standing in the midst by the place shewing how equally he stood affected to all how he would have his Blessings spread upon all Of BAPTISM HOly Churches aim being in all her Services to make them Reasonable that according to S. Paul 1 Cor. 14. We may all joyn with her in her Offices both with our spirit and understanding she hath been careful not only to put them into a known tongue but also to instruct us in the nature of them making thus her Prayer-Book a sum of Divinity Therefore here in the beginning she instructs out of holy Scripture concerning the necessity and efficacy of Baptism as very briefly so very pithâ—ly and fully First laying down this for a rule That we are all born in sin as it is Rom. 5. 18 19. all guilty in Adams fall so the Catholick Church spread over the world always understood it CON. MILEVAN c. 2. and therefore by our first birth have no right to heaven into which no unclean thing shall enter Ephes. 5. 5. Secondly that therefore there is need of a second birth to give us right to that as it is S. Iohn 3. 3. Except a man be born again he cannot enter into the Kingdom of God Thirdly that this second or new birth is by Water and the Holy Ghost S. Iohn 3 5. Except a man be born again of water and the Holy Ghost he cannot enter into the kingdom of God By Water and the Holy Ghost is there meant holy Baptism For first this is the most literal interpretation of the words for what is Baptism but Water and the Holy Ghost and therefore the best for that is certainly the sense of the Holy Ghost who as we all believe was the Author of the letter of the Scriptures and therefore of the literal sense where that is not contrary to but agreeable with the other Scriptures Now this literal sense given is agreeable to other texts as namely to Acts 8. 38. and 10. 47. Where Water is declared to be the element of Baptism And expresly again Ephes. 5. 26. Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water And as this is the most literal so is it the most Catholick interpretation of the words and therefore also the best by S. Peters rule 2 S. Pet. 1. 20. Knowing this first that no prophesie of Scripture is of private interpretation That this is the most Catholick interpretation appears by S. August l. 1. de peccator mer. rem c. 30. Tertul. de Bapt. and all the ancient interpreters upon the place who expound it all of Baptism And indeed if it were lawful to expound it otherwise seeing no other Scripture contradicts this literal sense I know not how it can be avoided but that men may lose all their Creed by playing so with Scripture leaving the letter for figures Thus are we instructed in the nature necessity and efficacy of holy Baptism that it is the only ordinary means of our Regeneration or second birth which gives us a right and title to Heaven Then is prescribed a Prayer usually called the Benediction or Consecration of the Water which is used only for reverence and decency not for necessity as if the Water without this were not available to Baptism For as the Prayer hath it Iordan and all other maters are sanctified by Christ to the mystical washing away of sin So that there needs no Consecration here as in the other Sacraments there is where the Bread and Wine must be blessed by us saith S. Paul 1 Cor. 10. 16. before it be the Communion of the body and blood of Christ to us And that the Church does not think any Consecration of Water necessary appears in her office of PRIVATE BAPTISM where haste admitting no delays no such Prayer or blessing is used Then follows a Prayer for Gods merciful acceptance of the Infant that is brought that as he is to receive the Sacrament so he may receive all the benefits of it And lest any should doubt whether CHRIST will accept an Infant to Baptism and the Effects of it holy Church propounds to us the 10. chap. of S. Mark out of which she concludes CHRISTS love and good will to children in general For he
commanded them to be brought to him he rebuked those that would have kept them from him he embraced them in his arms and blessed them which are all plain arguments that he will receive them when they are brought to him Yea and that he will so far embrace them as to receive them to eternal life if they be brought to him is plain by his own words in that Gospel Suffer little children to come unto me for to such and therefore to themselves for Quod in uno similium valet valebit in altero what belongs to others because they are such as children are must needs belong to the children belongeth the kingdom of God Since then they be capable of the Kingdom of heaven and there is no ordinary way for them to the Kingdom of heaven but by a new and second birth of Water and the Holy Ghost that is Baptism Doubt ye not but that He who exprest so much love to them as is mentioned in the Gospel will favourably receive the present infant to baptism and gratiously accept our charitable work in bringing it to him Thus holy Church concludes out of Scripture according to the practice and doctrine of the Catholick Church CYPRIAN tells us that no Infant is to be hindred from baptism Ep. 59. This was the sentence of that Council Anno Dom. 246. and this was no new decree but fides Ecclesiae firmissima the most established faith of the Church AVG. ep 28. ad Hieron Haec sententia olim in Ecclesia Catholica summa authoritate fundata est This definition was long before S. Cyprian settled in the Catholick Church by the highest Authority AVG. de verb. Apost Ser. 14. Let no man whisper to you any strange doctrines This the Church always had always held this she received from our forefathers and this she holds constantly to the end And Quicunque parvulos recentes ab uteris matrum baptizandos negat Anathema sit saith the COVNC of Milevis c. 2. being the CXth in the African Code That Council pronounced Anathema to any that shall deny the baptism of Infants And that Counc is confirmed by the fourth and sixth GENERAL COVNCILS Next follows a Thanksgiving for our Baptism which we are put in mind of by this occasion with an excellent prayer for our selves and the Infants before us that we may walk worthy of baptism and they be accepted to it graciously Then shall the Priest demand of the Godfathers c. These questions Dost thou forsake c. This Form of interrogating the Godfathers in the name of the child is very Ancient and Reasonable For the Antiquity of it see S. Chrys. in Psal. 14. Adducit quisquam infantem ubera sugentem ut baptizetur statim sacerdos exigit ab infirma aetate pacta conventa assensiones minoris aetate fide jussoreâ—â—â—ccipit susceptorem interrogat an renunciat Satanae The sucking Infant is brought to baptism The Priest exacts of that Infant covenants contracts and agreements and accepting of the Godfather in the Infants stead he asks whether he does forsake the Devil c. Cyprian ep 7. We renounc'd the world when we were baptized and their form of abrenunciation was much like ours as you may see Salvian l. 6. Aug. Ep. 23. and Cyril Cat. Mist. 1. Where you may see at large the ancient Form and Manner of Abrenunciations First you entred into the Church Porch the place of the Font or Baptistery and standing towards the West you heard it commanded you that with hands stretched out you should renounce the Devil as if he were there present It behoves you to know that a Type or Sign of this you have in the Old Testament When Pharaoh the most bitter and cruel Tyrant oppressed the free people of the Jews God sent Moses to deliver them from the grievous servitude of the Egyptians the posts of the doors were anointed with the blood of the Lamb that the destroying Angel might pass by the houses which had that sign of blood and the people were delivered beyond expectation But after that the Enemy saw them delivered and the Red sea divided he followed and pursued them and was over-whelmed with the waves of the Sea Pass we from the Figure to the Truth there was Moses sent by God into Egypt here Christ is sent into the world he to deliver the people oppressed by Pharaoh Christ to deliver the Devils captives there the blood of the Lamb turn'd away the Destroyer here the blood of the immaculate Lamb Christ Jesus is the defence against the Devil That Tyrant followed our Fathers to the Red Sea this impudent Prince of wickedness the Devil follows there even to the waters of Salvation he was drowned in the Sea this is stifled in the waters of Life Hear now what with a beck of the hand is said to the Devil as present I renounce thee Satan It is worth the while to explain why you stand to the West when you say this The sun-set is the place of darkness and the Devil is the Prince of darkness and therefore in token of this ye renounce the Prince of darkness looking towards the West I renounce thee Satan thou cruel Tyrant I fear thy force no more for Christ hath dissolved the power of darkness I renounce thee subtle Serpent who under the shew of friendship actest all thy villany Then he adds and all thy works Those are sins of all sorts which you must of necessity renounce And this you must not be ignorant of that whatsoever thou sayest in that dreadful hour is written down in Gods book and shall be accounted for After this you say And all his pomp all vain shews from which holy David prayes to be delivered Turn away mine eyes lest they behold vanity Psal. 119. and all thy worship all Idolatry and Superstition all Magick and Southsaying all worship of and prayers to the Devil Take heed therefore of all these things which thou hast renounced For if after the renunciation of the Devil you fall back again into his captivity he will be a more cruel Master than before the last state of that man is worse than the beginning When you have renounced the Devil then the Paradise of God is opened to you which was planted in the East and therefore as a Type of this you are turn'd from the West to the East the Region of light We have seen that it was Ancient And that it is Reasonable we shall perceive if we consider that in baptism we are making or concluding a Covenant the New Covenant of the Gospel in which Covenant Gods part is promises precious promises as S. Peter calls them 2 S. Pet. 1. 4. for performance of which he hath given his word and therefore good reason it is that we also should give our word and promise for performance of conditions on our parts viz. to renounce the Devil and the World and swear fidelity to our LORD In all other Covenants and Contracts it
were received to the Churches prayers but if those should fall into danger of death the ancient Canon shall be observed saith this Canon in the beginning that they shall be admitted notwithstanding the former Canon to the last Viaticum the reason is given in the later part of this Canon Because that to every one whatsoever that shall in danger of death desire the Eucharist it shall be given to him if he be found fit to receive it This could be no reason of the former part of the Canon namely of giving the last viaticum to penitents in danger of death unless that Viaticum and the Eucharist here be all one To that which may be objected that this Viaticum cannot be the same with the Eucharist mentioned in the last part of the Canon because this Viaticum here is allowed to persons in danger of death without any examination but the Eucharist is granted to persons in the same danger with this exception if the Bishop after examination shall find him fit It may be answered that notwithstanding this the Viaticum and the Eucharist may be all one for the Canon in the first part where it allows it to persons in necessity without examination speaks only of penitents who had already undergone the examination and had received their penance and submitted to the Churches discipline and so professed themselves truly penitents and were in such necessity desiring the Eucharist in the judgment of charity supposed fit to receive it though the Church denied the same to them when there was no such necessity for the maintenance of holy discipline and in terror of offendors But generaliter de quolibet for every one that should desire it before he had given testimony of his repentance there could not be sufficient ground of charity to believe so well and therefore they were to be examined by the Bishop or some others by his appointment So then I think the Canon may be interpreted thus of the holy Communion without any contradiction and that it ought to be so understood may I think be concluded by these Testimonies following Con. Ilerd c. 5. Const. Leon. 17. And most clearly by S. Cyprian Ep. 54. After consultation we have determined that those that have fal◠in time of persecution and have defiled themselves with unlawful Sacrifices should do full penance yet if they were dangerously sick they should be received to peace For divine clemency does not suffer the Church to be shut against them that knock nor the succour of saving hope to be denied to those that mourn and beg it nor to send them out of the World without peace and the Communion This is exactly agreeable to that Canon of Nice What Communion that was he tells us soon after that it was not only Absolution but the holy Eucharist besides as appears by that which follows Formerly we made this rule That penitents unless in time of extream sickness should not receive the Communion And this rule was good while the Church was in peace and quiet but now in time of persecution not only to the sick but to the healthful peace is necessary not only to the dying but to the living the Communion is to be given that those whom we perswade to fight manfully under Christs Banner and to resist even to blood may not be left naked and unarmed but be defended with the protection of the body and blood of Christ which for this cause was instituted that it might be a strength and defence to them that receive it how shall we teach them to shed their blood for Christ if we deny them Christs blood to strengthen them Or how shall we fit them for the cup of Martyrdom if we do not admit them to the Communion of the Cup of the Lord Upon this very ground was it provided that all dying men might have the holy Sacrament of the Eucharist the great defence in that dangerous hour when the Devil is doing his worst and last Agreeable to this of S. Cyprian is the 76. Canon of the 4. Carth. Coune He that in time of sickness desires penance if happily while the Priest is coming to him he falls dumb or into a phrensie let them that heard his desire bear witness to it and let him receive penance and if he be like to die speedily Let him be reconciled by imposition of hands and let the Eucharist be put into his mouth If he recovers let him be acquainted with what was done by the former witnesses and be subject to the known laws of Penance And those penitents which in their sickness received the Viaticum of the Eucharist let them not think themselves absolved without imposition of hands if they shall recover c. 78. Car. 4. And the Coun. of Orange c. 3. saies the same They that after penance set them are ready to depart out of this life it hath pleased the Synod to give them the Communion without the reconciliatory Imposition of hands Which suffices for the reconciling of a dying man according to the definition of the Fathers who fitly call'd the Communion a Viaticum But if they recover let them stand in the rank of penitents that by shewing the necessary fruits of penance they may be received to the Canonical Communion by the reconciliatory Imposition of hands It will not be amiss for the clearer understanding of all passages in these Canons to consider the Church her discipline in this particular Holy Church for preserving of holy discipline and deterring men from sin did appoint for wasting sins such as Adultery Murder Idolatry and the like severe penance for three or four six or seven years more or less according to the quantity and quality of the offence In the Greek Church they had several degrees of penance to be gone through in this set time 1. First they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lugentes Mourners standing without the Church Porch they were to beg of all the faithful that entred into the Church to pray for them in this degree they continued a year or more according as their crime deserved 2. They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Audiente8 Hearers these might come into the Church Porch into a place call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ferula so called because those that stood there were subjected to the Churches censure of Ferula where they might stand and hear the Scriptures read and Sermons but were not admitted to joyn with the Church in her prayers 3. They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substernentes the prostrate as we may say so called because they were all to prostrate themselves upon their faces and so continued till the Bishop said certain prayers over them and laid his hands upon them They might be present at Sermon and the first Service of the Catechumens and then go out Laodic Con. 19. apud Nicolin these were admitted into the Nave of the Church and to stand behind the Pulpit 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Consistents they might stay after
the rest of the Penitents were gone out and pray with the faithful but not receive the holy Sacrament 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communicants they were received to the participation of Sacraments but were still to weare some marks of penance till by prayers and intreaties they had obtained the full Communion of the Churches favours and honours says Goar in Euch. Graec. These several degrees were poor penitents to go through in the Greek Church and as much affliction in the Latin unless the Bishop should think fit to remit any thing of it before they were fully admitted to the Churches favour but if any of these were desperately sick Holy Church took care that upon their desire they should have the Churches peace by Absolution 4. Carth. c. 78. and 77. and the holy Communion sayes the same Canon and Cypr. Epist. 54. lest they should want that great strengthening and refreshing of their souls in their last and greatest necessity Provided nevertheless that if they should recover then they should resume their several places and degrees of penance they were in before and go through and perfect their task of penance which having done they should receive Vltimam reconciliationem their last and highest reconciliation a favour which was denied to some that had been admitted to the Sacrament of the Eucharist as you may see Con. Vas. 2. c. 2. This last Reconciliation was a solemn Absolution from all the Churches censures and penances by the laying on of the hands of the Bishop and some of his Clergy says Cypr. l. 3. Ep. 14. A Declaration to all the Church that they were received not only to necessary Viatica and assisting such as the former Absolution mentioned 76. Can. 4. Carth. and the holy Sacrament of the Eucharist were which they were permitted to receive in case of necessity but also to all the honour and solemnities and priviledges of the faithful quite free from all brands and marks of penitents They were restored Legitimae Communioni to the Canonical and Legitimate Communion Orang c. 3. they might offer with the faithful and their offerings be received by the Church and they might receive the kiss of peace and all other favours of the Church This that hath been said may help us to understand the true meaning of the so much controverted Canon of Orange before mentioned together with the 78. Can. Carth. 4. Qui recedunt de corpore c. They that after penance received are ready to depart out of this life it hath pleased that they shall be received to the Communion without the Reconciliatory Imposition of hands that is they shall be admitted to the Communion without that last outward solemn Absolution in the Court of the Church which Balsamâ—n rightly calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the full reconciliation to the Churches honours and dignities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a loosening of the Churches censures which those penitents in case of extremity could not receive because as by the Canons appears they were if they recovered to return to their several tasks of penance again till they had fulfilled them It was enough for them to be reconciled to the Altar and Sacrament by the Absolution in foro Coli in Heavens Court The power of which was granted to the Apostles and their Successors S. Iohn 20. Whose sins ye remit c. Which Balsamon calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Absolution from sin and this they were to receive Can. 76. Carth. 4. and after that the holy Eucharist And this says the Canon of Orange was sufficient for a dying mans Reconciliation according to the definition of the Fathers And this the Church of England provides for all dying men that shall desire it And infinitely bound to their Mother for this her care are all true Sons of the Church For thrice happy souls are they who shall have the happiness at their last and greatest extremity worthily to receive the Reconciliation and the holy Communion the Bread of Heaven the Blood of God our Hope our Health our Light our Life For if we shall depart hence guarded with this Sacrifice we shall with much holy boldness ascend to the holy Heavens defended as it were with golden Arms says S. Chrys. We have seen the Churches care to provide all necessaries for sick persons salvation 'T were an happy thing to see in the people an answerable diligence in the use of these Ghostly Offices that they would when they are sick send for the Priest not verbally only to comfort them by rehearsing to them comfortable texts of Scripture whether they belong to them or not which is not to heal the sick but to tell them that they have no need of the spiritual Physician by which means precious souls perish for whom Christ died but to search and examine the state of their souls to shew them their sins to prepare them by ghostly counsel and exercises of penance for absolution and the holy Communion whereby they might indeed find comfort remission of sins and the holy Ghost the Comforter And this should be done while the sick person hath strength and ability to attend and joyn with him in these holy Services There is an excellent Canon to this purpose Decretal l. 5. tit 38. c. 13. By this present Decree we strictly charge and command all Physicians that when they shall be called to sick persons they first of all admonish and perswade them to send for the Physicians of souls that after provision hath been made for the spiritual health of the soul they may the more hopefully proceed to the use of corporal medicine For when the cause is taken away the effect may follow That which chiefly occasioned the making of this good Law was the supine carelesness of some sick persons who never used to call for the Physician of the soul till the Physician of the body had given them over And if the Physician did as his duty was timely admonish them to provide for their souls health they took it for a sentence of death and despair'd of remedy which hastned their end and hindred both the bodily Physician from working any cure upon their body and the ghostly Physician from applying any effectual means to their souls health It is good counsel that Eccles. gives c. 38 9. where we are advised not first to send for the Physician and when we despair of his help and are breathing our last then to send for the Priest when our weakness hath made him useless But first to make our peace with God by ghostly offices of the Priest and then give place to the Physician Which method our Saviour hath taught us also by his method of Cure who when any came to him for bodily cures first cured the soul of sin before he healed the bodily infirmity teaching us that sin is the cause of sickness and that cure first to be lookt after And by thus doing we may possibly save the body without the Physician S. Iames
perceive that we are Christians HOOKER 1. 5. Eccl. pol. § 75. There being in those dumb shews nothing but what heathens and pagans do How can any unlearned or unbeliever be convinced by them that either we who are present at them do or that he ought to believe any part of Christian Religion but when the unlearned or unbeliever hears us sing triumphant songs to God for our victory over death when he hears holy Lessons and discourses of the Resurrection when he hears us pray for a happy and joyful Resurrection to Glory by all these he must be convinced that we do believe the Resurrection which is a principal Article of Christian faith and the same may be the means to convince him also and make him believe the same and so fall down and worship God And this is according to S. Paul's rule 1. Cor. 14. 23 24 25. who thence concludes that all our publick religious services ought to be done that the unlearned or unbeliever may be convinced and brought to worship God For the due performance of these holy publick services a Priest ordained for men in things pertaining to God Heb. 5.1 is required by the Church as it ought to be and as it was of old S. Chrys. Hom. 4 in Hebr. Ambr. Ser. 90. It was an ancient custom after Burial to go to the holy COMMVNION unless the office were performed after noon For then if men were not fasting it was done only with Prayers Conc. Carth. 3 29. Can. Funeral Doles were an ancient custom Chrys. Hom. 32. in Mat. Thanksgiving of Women after Child-birth commonly call'd the CHVRCHING OF WOMEN THe Woman when she comes to give her thanks shall kneel near to the place where the holy Table stands but in the Church of Rome she was to kneel at the Church door The Woman may come to give her thanks whensoever she shall be able Decretal l. 3. Tit. 4. But if she be likely to live she is required by the Civil Law according to the Tradition of the Church to forbear the coming to partake of the holy Mystery forty days after the Birth Not for any unholiness in the Woman or incapacity of receiving the holy Mysteries at that time for if there be fear of death she may receive them as soon as she please after the birth but for some secret reasons in the Law which are set down Constit. Leon. 7. The Woman that is to be Churched is to have a Veil and good reason For if as S. Paul 1 Cor. 11 sayes Every woman when she prayes in publick ought to have a veil or covering on her head in token of her modesty and subjection then much more when she is to sit in a more eminent place of the Church near to the holy Table apart from the rest of her Sex in the publick view ought she to have such a Veil or covering Nor can it be deemed unreasonable for her at that time to have a Veil or habit distinct from others that so it may be known for whom thanks is then particularly given The Preface following Forasmuch c. is left arbitrary to the Priest but the prayers are all prescribed Then shall the Priest say the 121. psal I have lifted up mine eyes unto the Hills c. The Church appointing this Psalm at this time does not intend to perswade us by this that this Psalm was pen'd for such a particular occasion as this or that the promises of Gods protection and assistence there expressed were directly and primarily made to persons in that danger of child-birth but because the Psalm at the very beginning tells us all that our help comes from God it is thought seasonable at this time to be used to mind the woman from whom she hath received that mercy of deliverance and to whom she is to return the honour due for such a mercy even to him from whom comes all our help the Lord that made heaven and earth And this were enough to justifie the Churches choice of this Psalm at this time in that part of it is so fit for this business in hand though it were not penn'd upon this very occasion for so we find Hezekiah commended for appointing of the Psalms of David and Asaph to set forth the praises of God in the publick services 2. Chr. 29. 30 although neither had Hezek and the Church then the very same occasions to use them which David and Asaph had nor did every particle of those songs so directly and properly belong to Hezekias and the Church then as they did to David and Asaph But not only the beginning of this Psalm but even the whole body of it is fit and suitable to this service and those promises of divine assistence therein exprest though they were primarily and in their first intention made to the Church of the Jews yet in their proportion they do belong to the person coming to give thanks and to every one that shall lift up their eyes to the Hills and trust in God For not Israel at large but Israel lifting up her eyes to God and trusting in God is the formal and true object of this promise which therefore belongs to every such person as shall be so qualified so depending upon God This rule S. Paul hath taught us Heb. 13. 5. applying there the promise made particularly to Ioshuah Chap. 1. 5. to every one of us that shall contentedly depend upon God as Ioshuah was commanded to do in expectance of that promise Let your conversation be without covetousness and be content with such things as ye have For he hath said I will not leave thee nor forsake thee So that we may boldly say the Lord is my helper One verse of this Psalm may perhaps at the first sight seem not so well expressed namely this the sun shall not burn thée by day nor the Moon by night for the Moon does not burn but cool But it i◠easily cleared by taking notice that to burn is not always taken in the strict and proper sence but usually in a larger whereby it is the same with to grieve or hurt a ordinary skill in language will enform us so the meaning is The Sun shall not hurt thee by day nor the Moon by night whose shine is held to be very hurtful After the Psalm follow the Kyrie or short Litany and the Lords Prayer so admirably good and useful that there is scarce any publick service dispatcht without them after these follow some Verses and Responds of which and the reason of their use together with the antiquity of it hath been said already and need not be here repeated But there is one thing observable in these Responds or Answers which was not spoken of hitherto nor was so observable in some of the former Verses and Responds as in these here and that is this that some of these Answers are not of themselves intire sentences or petitions as the others were but are parts or ends of the
foregoing verses the verse and Answer together making up one entire petition For example O Lord save this Woman thy Servant R. Which putteth her trust in thee And Be thou to her a strong Tower R. From the face of her Enemy This I observe because it seems to be the remain of a very ancient custom For Eus. in Hist. l. 2. c. 17. tells us that the Primitive Christians in the singing of their hymns had this use that one began and sung in rhythm the rest hearing with silence only the last part or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ends of the Psalm or Hymn all the rest joyned and sung together with him Agreeable to this says Clem. Const. l. 2. c. 57. was the usage in his time and before After the readings of the Old Testament says he Let another sing the Psalms of David and let the people answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the extreams or ends of the Verses What the reason of this ancient custome was I will not peremptorily determine whether it were only for variety which much pleases and delights and is a great help against weariness which those Primitive Christians who continued in sacred exercises from morning to night had need of For which cause says Euseb. in the place above cited they used all decent and grave variety of rhythmes and Meeters in their Hymns and Psalms Or whether it were to avoid the inconvenience of indecorum and confusion which the people usually not very observant of decency were guilty of in their joynt singing and yet to reserve them apart in these Offices that it was so appointed that they should only sing the extreams or ends of the Verses Or what else was the cause I leave it to others to judge The prayer following is clearly fitted to the occasion The woman that comes to give her thanks must offer Rubr. after the Thanksgiving Although Offerings be always acceptable to God yet some times there are in which the Church hath held them more necessary as hath been shewn formerly about offerings First when the Church is in want Secondly at the holy Communion Thirdly when we come to give thanks for some more than ordinary blessing received Then not only in word but in Deed also to thank God by bringing a present to God Psal. 76. 10 11. That this is more than an ordinary blessing a deliverance that deserves even perpetual thanks David tells us Psal. 71. 5. Thou art he that took me out of my mothers womb my praise shall be always of thee This service is to be done betwixt the first and second Service as I have learnt by some Bishops enquiries at their Visitation the Reason perhaps is because by this means it is no interruption of either of these Offices COMMINATION THis Office the Church confesses not to be ancient but appointed instead of an ancient godly discipline of putting notorious sinners to open penance which being lost with us holy Church wishes might be restored again Though it be not ancient yet is it a very useful penitential service either in publick or private consisting of holy sentences taken out of Gods word fit for the work of repentance Gods holy Commandments the glass wherein we see our sins Holy penitential prayers taken for the most part out of holy Scripture so that he which prayes this form is sure to pray by the Spirit both for words and matter Nothing in it seems to need exposition but the AMEN which is to be said after the Curses which being commonly used after prayers may perhaps here be accounted by some a wish or prayer and so the people be thought to curse themselves For the satisfying of which scrupulosity it is enough to say that God himself commanded these Amens to be said after these Curses Deut. 27. and therefore good there may be in saying of them but harm there can be none if men when they say them understand them Now that we may understand them when we use them let us consider that Amen is not always a wish or prayer For it signifies no more but verily or truly or an assent to the truth of that to which it is added If that to which it is added be a prayer then this must needs be a joyning in the prayer and is as much as so be it but if that to which it be added be a Creed or any affirmative proposition such as these curses are then the Amen is only an affirmation as that is to which it is annexed In this place therefore it is not a wishing that the Curses may fall upon our heads but only an affirming with our own mouthes that the curse of God is indeed due to such sins as the Church here propounds it The use of it is to make us flee such vices for the future and earnestly repent of them if we be guilty since as we acknowledge the curse and vengeance of God doth deservedly follow such sins and sinners Having gone through the several Offices in the Book of Com. Prayer we will now speak of the Rubricks and other matters thereunto belonging Of the Dedication of CHVRCHES and CHAPPELS to Gods Service THe publick Service and Worship is to be offered up in the Church Last Rubr. of the Preface And the Curate that ministreth in every Parish Church or Chappel shall say the same in the Parish Church or Chappel And where may it be so fitly done as in the Church which is the house of Prayer S. Matth. 21. 13. My house shall be called the house of Prayer Almighty God always had both Persons and Places set apart for his publick Service and worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Temple and a Priest are necessary instruments of publick and holy worship The Priest to offer it up and the Church with an Altar to offer it upon Symeon Thessal The Light of Nature taught Heathens thus much and they obeyed that Light of Nature and dedicated and set apart to the worship of their gods Priests and Temples The Patriarchs by the same Light of Nature and the guidance of Gods holy Spirit when they could not set a part houses being themselves in a flitting condition dedicated Altars for Gods service Genesis 22. 9. 28. 22. c. Vnder the Law God call'd for a Tabernacle Exodus 25. within which was to be an Altar upon which was to be offered the daily Sacrifice Morning and Evening Exod. 29. 38. David by the same Light of Nature and the guidance of the holy Spirit without any express direction from God as appears 2 Sam. 7. 7. and also by this that God did not suffer him to build it intended and designed an House for Gods service and worship which though for some reasons viz. because he had shed much blood being a man of war God did not suffer him to build yet he accepted it highly from him and for this very intention promised to bless him and his for many generations,2 Sam. 7. But Salomon built him an house
which God accepted and our Saviour owns under the Gospel for His house of prayer whither the Apostles go up to pray Acts 3.1 Afterwards the Christians set apart and consecrated with great solemnity of religious Rites and holy Prayers Churches and Oratories for the same solemn service and worship Nor can it with reason be thought needless or superstitious to use solemn religious Rites and Prayers at the Consecration and setting of those Houses apart to religious uses and services For as S. Paul argues in another case Doth not even nature teach you that it is unseemly for any man to go about the building of an house to the God of Heaven with no other apparance than if his end were to rear up a Kitchin or a Parlor for his own use Did not this light of Nature teach the Patriarchs in the state of Nature when they erected Altars for Gods service to consecrate and set them apart with religious solemnities Gen. 28. 18. c. And did not Moses by the direction of the God of Nature consecrate the Tabernacle and Altar with the like solemnities Exod. 40. And Solomon after consecrated the Temple with religious Prayers and Rites 1. Kings 8. without any particular direction from God that we find only by the Light of Nature and right reason which teacheth that it is fit that the House which is dedicated and given up to God should be solemnly surrendred into his possession and by religious Rites guarded and defended from Sacrilegious usurpation Again Nature teaches us by these solemnities that the House so consecrated is to be no more used to Common and prophane employments but set apart to holy and religious services such as those are with which it is consecrated These things those pious Christians in Primitive times did not account superfluous They knew how easily that which was meant should be holy and sacred might be drawn from the use whereunto it was first provided They knew how bold men are to take even from God himself how hardly those Houses would be kept from impious profanation they knew and right wisely therefore endeavoured by such solemnities to leave in the minds of men that impression which might somewhat restrain their boldness and nourish a reverend affection towards the House of God Thus therefore they built and set apart to Gods holy service and worship by religious solemnity Churches and Oratories which they called Dominica's the Lords Houses and Basiliâ—a's Royal and Kingly houses because Sacrifices and holy worship were offered up there to the great King of all the world And when persecutors at any time destroyed those holy places as soon as the storm was over those blessed Souls the first thing they did re-built and re-beautified them Euseb. l. 10. c. 2 that they might worship God according to the Psalmists rule in the beauty of holiness Thus to offer up Gods publick service and worship in separate and dedicated places which we call Churches is most fit both for the honour of God and our own profit It is for the honour of God to have a House of his own for his service alone where flesh and blood hath no right or interest where no common or prophane thing may be done S. Matth. 21. 22. therefore called the habitation of his honour Psal. 27. 8. Again it is for our profit many ways for First it begets and nourishes in us dull flesh a reverence and awe to God and his service to offer it up thus in places set apart to that purpose and so helps devotion Besides our prayers and publick services are most readily accepted in such holy separate places 2. Chron. 7. 15. Now mine eyes shall be open and mine â—ars attent unto the prayer in this place This promise of acceptance of our prayer was there indeed made directly to the House which Salomon built but belongs to any place so Dedicated and Consecrated unto God for his holy service and worship For that is the reason that God gives of his gracious readiness to hear the prayer of that holy place For now have I chosen and sanctified this house that my name may be there Now that it is dedicated and solemnly set apart by religious rites and prayers to my service Now have I chosen or accepted it for mine to be call'd by my name S. Matth. 12. 13. to be for a house of prayer and therefore mine eyes and my heart shall be there Then by the Rules of Logick à quatenus ad omne valet consequentia if because he hath so sanctified this place and accepted it for his therefore his eyes and ears shall be open to the prayer of that place by the like reason whatsoever place shall be dedicated to him and accepted by him shall have his eyes open and his ear attentive to the prayer of it And God Almighty promises as much Exod. 20. 24. In all places where I record my name I will come unto thee and I will bless thee In all places dedicated to me and my service and so made mine called by my name as Iacob calls his dedicated stone Gods house Gen. 28. 22. I will come and bless thee And such are all Consecrated Churches and Chappels And therefore holy Church wisely orders that the prayers and publick services of God shall be offered up there in the accustomed place of the Church Chappel or Chancel Of Chancels Altars Fashion of Churches ANd the Chancels shall remain as they have done in times past That we may the better understand the intent of this Rubrick it will not be amiss to examine how CHANCELS were in time past both for the fashion and necessary furniture for as they were then so they are to continue still in the same fashion and with the same necessary Appendices Utensils and Furniture All this may be and for ought appears to me must be meant in these words The Chancels shall remain as they have done in times past In times past the fabrick of the Church as to the Nave or Body was built somewhat in the form and fashion of a Ship which very figure might mind us thus much that we were in this world as in a Sea tossed and hurried with the troublesome waves and boâ—sterous winds of divers temptations which we could not be carried safely through to our haven of rest and happiness but only in the ship of the Church The Church of old was parted into two principal parts Navis the NAVE or body of the Church and Sacrarium the CHANCEL The first the Nave was common to all the people that were accounted worthy to joyn in the Churches Service the Chancel was proper and peculiar to the Priests and Sacred persons The Nave represents the visible world and the Chancel typifies heaven or as Symeon Thessal applies it The whole Church is a type of heaven Gen. 28. 17. the house of God is heaven upon earth the Nave represents the visible or lowest heaven or Paradise the lights shining alost represent the
service of the Congregation This publick worship this savour of rest though by himself in private looking towards the Temple Lifting up his hands toward the mercy seat of the holy Temple Psal. 84. that is having in his soul a desire and longing to enter into the courts of the Lord praying with David that he may go unto the Altar of God the God of our joy and gladness to offer up his service there and it will be acceptable Of the Ornaments to be used in Divine Service THe Minister in time of his ministration shall use such Drnaments as were in use in the 2. of Edw. 6. Rubr. 2. viz. A Surplice in the ordinary Ministration and a Cope in time of Ministration of the holy Communion in Cathedral and Collegiate Churches Qu. Eliz. Artic. set forth the seventh year of her reign This appointment of decent sacred vestments for the Priest in his holy ministration is according to Gods own direction to Moses Exod. 28. 2. Thou shalt make holy raiments for Aaron and his Sons that are to minister unto me that they may be for Glory and Beauty And good reason For if distinct habits be esteem'd a Beauty to solemn actions of Royalty and Justice so that Princes and Judges appear not without their Robes when they appear in publick to do those solemn acts shall they not be esteemed a Beauty likewise to solemn religious services Or shall it be thought necessary to preserve respect and awe to Royalty and Justice and shall it not be counted as necessary to preserve an awful respect to Gods holy service and worship And if such respect to Gods service be indeed necessary then cannot sacred distinct vestments nor sacred separate places be thought unnecessary For by these and such like decencies our awe to Religion is preserved and experience teaches that where they are thrown off Religion is soon lost White Garments in holy services were anciently used S. Chrys. Hom. 60. as pop Antioch ana they suit fitly with that lightsome affection of joy wherein god delights when the Saints praise him Psal. 149. 2. and lively resemble the glory of the Saints in heaven together with the beauty wherein Angels have appear'd to men Rev. 15. 6. S. Mark 16. 5. that they which are to appear for men in the presence of God as Angels if they were left to their choice and would choose could not easily devise a garment of more decency for such a service saies excellent Master Hooker Of the word Priest THe Greek and Latin words which we translate Priest are derived from words which signifie holy and so the word Priest according to the Etymologie signifies him whose meer charge and function is about holy things and therefore seems to be a most proper word to him who is set apart to the holy publick service and worship of God especially when he is in the actual ministration of holy things Wherefore in the Rubricks which direct him in his ministration of these holy publick services the word Priest is most commonly used both by this Church and all the Primitive Churches Greek and Latin as far as I can find and I believe it can scarce be found that in any of the old Greek or Latin Liturgies the word Presbyter was used in the Rubricks that direct the order of service but in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Latin Sacerdos which we in English translate Priest which I suppose to be done upon this ground that this word Priest is the most proper for him that ministers in the time of his ministration If it be objected that according to the usual acception of the word it signifies him that offers up a Sacrifice and therefore cannot be allowed to a Minister of the Gospel who hath no Sacrifice to offer It is answered that the Ministers of the Gospel have Sacrifices to offer S. Peter 1 ep 2. 5. Ye are built up a spiritual house a holy Priesthood to offer up spiritual Sacrifices of prayer praises thanksgivings c. In respect of these the Ministers of the Gospel may be safely in a metaphorical sence called Priests and in a more eminent manner than other Christians are because they are taken from among men to offer up these Sacrifices for others But besides these spiritual Sacrifices mentioned the Ministers of the Gospel have another Sacrifice to offer viz. the unbloody Sacrifice as it was anciently call'd the commemorative Sacrifice of the death of Christ which does as really and truly shew forth the death of Christ as those Sacrifices under the Law did foreshew it and in respect of this Sacrifice of the Eucharist the Ancients have usually call'd those that offer it up Priests And if Melchisedeck was called a Priest as he is often by S. Paul to the Hebrews who yet had no other Offering or Sacrifice that we read of but that of Bread and Wine Gen. 14. He brought forth Bread and Wine and or for the Hebrew word bears both he was a Priest that is this act of his was an act of Priesthood for so must it be referred he brought forth Bread and Wine for he was a Priest And not thus and he was a Priest and blessed Abraham for both in the Hebrew and Greek there is a Full point after these words and or for he was a Priest If I say Melchisedeck be frequently and truly call'd a Priest who had no other Offering that we read of but Bread and Wine why may not they whose Office is to bless the people as Melchisedeck did and besides that to offer that holy Bread and Wine the Body and Blood of Christ of which his Bread and wine at the most was but a type be as truly and without offence called Priests also If it be again objected that the word Priest is a Jewish name and therefore not to be used by Christians 1. It is answered first that not every thing that was Jewish is become unlawful for Christians to use I find indeed that those things amongst the Jews that were shadows of things to come are abolished now that Christ is come Col. 2. 16 17. and therefore to use them as still necessary and obliging to performance is unlawful under the Gospel for it is virtually to deny Christ to be come Gal. 5. 3. An entangling our selves again in the yoke of bondage from which Christ hath set us free Col. 2. And therefore S. Paul tells the Colossians there that he was afraid of them for their superstitious observation of Sabbaths which were shadows of things to come and in that Chapter to the Galat. he does denounce damnation to them that entangle themselves again in that yoke of bondage v. 2 But that other things rites or usages of the Jews which were no such shadows should be unlawful to Christians if they were used without such an opinion of necessity as we formerly spake of I cannot perswade my self can ever be proved by either direct Scripture or necessary inference
from it It will not therefore follow that the name of Priest which is no shadow of things to come though it were Jewish would become unlawful to Christians 2. The names of those rites and ceremonies which were most Jewish and are grown damnable to Christians may still be lawfully used by Christians in a spiritual and refined sence S. Paul who tells that the Circumcision of the Jews is become so unlawful that if it be used by Christians with an opinion of the necessity aforesaid it forfeits all their hopes of salvation by Christ Col. 2. 2. uses the word Circumcision frequently particularly in that very Chapter Ver. 11. In whom ye Christians are circumcised See p. 149. 3. The word Priest is not a Jewish name that is not peculiar to the Jewish Ministery For Melchisedeck who was not of Aarons Order or Priesthood is called a Priest by S. Paul to the Hebrews often and our Saviour is a Priest after the Order of Melchisedeck and the Ministers of the Gospel are call'd Priests by the Prophet Esay 66. 21. Ier. 33. 17. where they prophesie of the times of the Gospel as will appear by the Context and ancient Exposition Lastly S. Paul where he defines a Minister of the Gospel as well as of the Law as hath been proved p. 78. of the Ration calls him Priest Heb. 5. 8. Chap. To sum up all then That name which was not Jewish but common to others that name which was frequently and constantly used by Primitive Christians that name by which the Prophets foretell that the Ministers of the Gospel shall be called Lastly that name by which S. Paul calls them may not only lawfully but safely without any just ground of offence to sober men be used still by Christians as a fit name for the Ministers of the Gospel and so they may be still called as they are by the Church of England in her Rubrick Priests Pag. 236. lin 13. Add this This Sacrament should be received fasting 3. Counc of Carthag can 29. And so was the practice of the universal Church sayes S. Aug. Epist. 118. which is authority enough in things of this nature namely circumstances of time c. to satisfie any that do not love contention 1 Cor. 11. 16. Yet it will not be amiss in a word to shew the reasonableness of this Catholick usage And the first reason may be this because our minds are clearest our devotion quickest and so we fittest to perform this most high service when we are are in our Virgin spittle as Tertullian expresses it A Second is this it is for the honour of so high a Sacrament that the precious body of Christ should first enter into the Christians mouth before any other meat S. Aug. Ep. 118. It is true that our Saviour gave it to his Disciples after Supper but dare any man quarrel the universal Church of Christ for receiving it fasting This also pleased the holy Ghost that for the honour of so great a Sacrament the body of Christ should first enter into the Christians mouth before all other meats Neither because our Saviour gave it to his Disciples after Supper will it necessarily follow that we should receive it so mingling the Sacrament with our other meats a thing which the Apostle seems to reprehend 1 Cor. 11. there was a special reason for our Saviours doing so his Supper was to succeed immediately to the Passeover and therefore as soon as that was over he instituted his and that he might the more deeply imprint the excellency of this mystery into the minds and hearts of his Disciples he would give it them the last thing he did before he went from them to his Passion knowing that dying mens words move much but he no where appointed what hour and time it should afterward be received but left that to be ordered by them that were after his departure to settle the Churches namely the Apostles and accordingly we find S. Paul 1 Cor. 11. rectifying some abuses and prescribing some rules for the better ordering of some Rites and Ceremonies about the Sacrament and promising when he should come to settle an order for the rest verse 34. from whom S. Aug. seems to think that the Catholick Church received this custom of receiving the Sacrament fasting Ep. 118. Of the Translation of the PSALMS in the Book of Common Prayer THe PSALMS in our English Liturgy are according to the Translation set forth in the latter part of King Henry the Eighths Reign after that Petrus Galatinus had brought in the pronouncing and writing the name Iehovah never before used or heard of in any Language which is used in this our Translation Psal. 33. 12. Psal. 83. 18. The Bishops Bible set forth in the beginning of Queen Elizabeths reign and used in Churches till the New Translation under King Iames though a much different Translation from the former in other parts yet retains the same Psalms without any alteration And therefore whereas it hath Notes upon all the rest of the Books both of the Old and New Testament it hath none at all upon the Psalms not so much as references to parallel places The Reason hereof I suppose was to avoid offending the people who were used to that Translation and to whom the Psalms were more familiar than any other part of the Bible As S. Hierom in his Edition of the Latin Bible retains the Psalms of the Old Latin Translation out of the Septuagint though himself also had translated them juxta Hebraicam Veritatem as they are extant at the end of the Eighth Tome of his works This Our Translation was doubtless out of the Hebrew And though it tyes not it self so strictly to the Letter and words of the Hebrew as the Later Translations would seem to do but takes the Liberty to vary a little for the smoothing of the Language yet it holds to the sence and scope more than some suppose it doth and many times much more than those who would seem to stick so close to the Letter Some have had a conceit that this Translation was out of the Septuagint or which is all one in effect out of the Vulgar Latin But the Contrary is evident and will appear to any man that shall compare them but in any one Psalm In one Case indeed this Translation may seem to follow the LXX and Vulgar Latin against the Hebrew namely in addition of some words or Clauses sometimes whole Verses not found in the Hebrew But this Case excepted where it once agrees with the LXX and Vulgar Latin against the Hebrew it forty times agrees with the Hebrew against them And for these Additions 1. They were made to Satisfie them who had missed those words or Sentences in the former English Translations finding them in the Greek or Latin See the Preface to the English Bible in folio 1540. 2. In that Edition 1540. they were put in a different Character from the rest and in some Later Editions
service p. 316. Reasons why 318 c. The advantage of having our Services performed in such places p. 320 321. That Service may be said privately and why p. 333 c. The Diptychs p. 217. Doxology or Glory be to the Father c. p. 25 32. Dominica Vacat or Vacans which and why so called p. 190. Dominica refectionis p. 132. Dominica in Albis or post Albas rather why so called p. 155. E. Ejaculations commended by S. Aug. p. 62 63. Of Ember-weeks p. 128. which they are ibid. Why Wednesday Friday and Saturday observed in them ibid. On Easter-day special Hymns instead of the usual Invitatory p. 141. Proper Psalms for it p. 143. and proper Lessons 145 c. The Antiquity thereof p. 147. Contention in the Church when to be kept p. 148. The determination of the Nicene Council about it ibid. How to find out Easter p. 150. Munday and Tuesday in Easter-week why kept p. 150. Easter solemnized of old Fifty days together 151. Baptism ministred anciently at no times but the Eves of Easter and Whitsuntide p. 153. The new Baptized come to Church in White Vestures with Lights before them ibid. Baptism ministred all times of the year p. 154. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Easter p. 175. Epiphany used of old for Christmas-day p. 115. Mistakes upon the Identity of the word ibid. In Latin Epiphany why ibid. Of the Antiquity thereof p. 116. Of the Sundaies after the Epiphany p. 116 c. Epistles p. 92. of the Antiquity and fitness of the Epistles and Gospels p. 92 93. Epistles from Trinity to Advent and the reason of their choice 185 c. F. Fast. See Lent Good-Friday c. If a Fast for an Holyday fall upon an Holy-day then the Fast is to be kept the day before that p. 114. To Feast on Friday is not to hold Communion with the Catholick Church but with the Turks p. 88. The Week of Fasts which and why so called p. 134. Festivals S. Andrew p. 198. Conversion of S. Paul p. 199. why kept rather than the day of his death ibid. S. Philip p. 202. S. James p. 204. The Apostles in the Primitive times had not several days of Solemnity saith Durandus not probably though p. 202. One day for all ibid. In the Latin Church the Calends or first of May. In the Greek the Feast of S. Peter and S. Paul ibid. No Fast on S. Philip and S. James why p. 204. S. John Baptist his Birth celebrated and why p. 204. His beheading 205. S. Michael and All Angels why a Feast then p. 205. Tutelar Angel of the Church of the Jews and so of the Christians p. 206. All Saints why kept p. 206. S. Stephen p. 106. 109. S. John H. Innocents The Observation of Saints Days ancient p. 107. The Days of Saints deaths kept rather than of their Births or Baptism why p. 108 â—â—9 â—ome Holy days have Fasts and some 〈◊〉 111 113 114. Purification of S. Mary p. 200. Feast of Circumcision or New-years day p. 110. Of a later institution ibid. Great solemnities have some days after them in Prorogationem Festi ibid. Font. Baptism to be at the Font p. 258. Why so called ibid. placed in the Church-Porch Significantly ibid. After in Churches but not all but only in the City Church hence called the Mother Church ibid. in high Veneration p. 259. G. Glory be to the Father c. is both Hymn and Creed p. 25. A fit Close for any religious Services ibid. Glory be to the Father c. said at the ends of Psalms never quarrelled by any till Arius 32. Glory be to the Father c. in the Litany p. 85. Glory be to thee O Lord. Reason of saying it when the Gospel is named p. 213. Thanks be to God for this Gospel Vsed to be said after the Gospel and the Reason of it p. 214. Godfathers p. 255. Good-Friday a most strict Fast. Why so called p. 137. The Gospel out of S. John why upon that day ibid. The Antiquity thereof p. 138. Gospel Râ—tes used at the reading of the Gospel p. 213 c. Standing at the Gospel ibid. To kiss the Book the Fashion in some places p. 214. Of Gospels and the reason of their choice p. 93. Reason of saying Glory be to thee O Lord at the Gospel 213 c. Of the Gospels from Trinity to Advent p. 183. H. Holy-days p. 88. They are either Fasting-days or Festivals p. 89. Are of excellent use ibid. Of the particular Festivals p. 90 91 92. Holy week which and why so called p. 134. Called also Great Week ibid. Holy Table so called considering the Eucharist as a Sacrament p. 327. The Altar so called considering the Eucharist a Sacrifice ibid. And so it is called Heb. 13. 10. and S. Matth. 5. 23. p. 328. Altars always had in high estimation p. 330. The Holy Tables set where the Altars stood ib. Of Hymns the Antiquity of them p. 42. Most properly to be Sung p. 44. And why ibid. The profit of it ibid. Standing the proper posture of Hymns ibid. Why 45. Te Deum framed miraculously by S. Ambrose and Aug. ib. Why Hymns after Lessons 46. And why those appointed ibid. Magnificat Nunc Dimittis quarrell'd at Answered p. 47. L. Lent The Antiquity thereof p. 122. In imitation of Moses Elias and our Saviour p. 123. Why not kept immediately after Christs Baptism p. 123,124 Why call'd Lent p. 125. In Lent the glory of the Altar's hid why 48. Benedicite then used p. 49. Te Deum Benedictus Magnificat Nunc Dimittis may be said more often Excepting in Lent and Advent why p. 48. The Litany p. 79. Vsed in Processions why ib. Vsed at the Communion Ordinations c. ib. Probable to be derived from the Apostles Times p. 80. Donum Precum ib. Of the Litany of our Church 81. The Sum of it 81 82. The Nature of it Short Ejaculations 82. The former part of the Litany may be said by a Deacon as in Cathedral and Collegiate Churches The Later peculiarly by the Priest and why 84 85. Secretae what they are The reason of them 86. The Litany when to be said and why then 87 88. The Litany a distinct Service p. 208. Lords Prayer p. 22. The frequent use thereof why ib. The Doxology omitted in the Lords Prayer why p. 23. But deliver us from evil Amen Said by the people when and why ib. Give us this day our daily Bread understood by the Fathers of the Eucharist 237 238. No prayer before Sermon but the Lords Prayer p. 220. The Lessons Of the choice of them out of the Old and New Test. p. 33 39. Mingling Services of divers sorts a wise Constitution of the Church why 34. At the Reading of the Lessons the Minister is to turn to the people 35 36. The Prophet Esay read last before Christmas and why p. 40. A several course in reading Lessons Ordinary p. 39. for Sundaies p. 40. for Saints days p. 41. The
fuisset Postremo reservamus nobis successoribus nostris Episcopis Winton potestatem visitandi dictam Capellam prout alias Capellas infra nostram Diocesin situatas communiter nuncupatas peculiares ut nobis eisque constet an decenter in reparationibus aliisqueâ— conservetur an omnia ibidem decenter secundum ordinem fiant Quae omnia singula sic reservamus quoad caetera vero praemissa quatenus in nobis est de jure possumus pro nobis successoribus nostris decernimus stabilimus per praesentes Actu demum recitato veneratur denâ—o atque infit BLessed be thy name O Lord God for that it pleased thee to have thy Habitation among the Sons of Men and to dwell in the midst of the Assembly of thy Saints upon earth Bless we beseech thee this days action unto thy people prosper thou the work of our hands unto us yea prosper thou our handy work Finitis precationibus istis Dominus Episcopus sedem separatim capessit ubi prius populusque univerâ—â—s noâ— communicaturus dimittitur Porta clauditur Priâ—r Sacellanus pergit legendo sententias â—â—as hortatorias ad Eleemosynas interea dum alter Saâ—ellanus singulos Communicaturos adit atque in patinam argenteam oblationes colligit Collecta est summa 4. 1. 12. s. 2. d. quam Dominus Episcopus convertendam in Calicem huiâ— Capellae donandum dercernit Caeteris rebus ordine gestis demum Episcopus sacram Mensam redit Sacellanis utrisque ad aliquamulum recedentibus lotisque manibus panc fracto vino in Calicem effuso aqua admista stans ait ALmighty God our Heavenly Father c. Eucharistiam ipse primo loco accipit sub utraque specie proximo loco tradit Fundatori quem jam coram sacra Mensa in genua supplicem collocarant dein utrique Sacellano Ad caeteros vero pergentem Episcopum atque panem iis tradentem prior Sacellanus subsequitur Calicem ordine porrigit Cum vinum quod prius effuderat non sufficeret Episcopus de novo in Calicem ex poculo quod in sacra Mensa stabat effundit admistaque aqua recitat clare verba illa confecratoria Finita tandem exhibitione Dominus Episcopus ad Sacrae Mensae Septentrionem in genibus recitante quoque populo ait OUr Father c. O Lord our Heavenly Father c. GLory be to God on high c. Concludit denique cum hac precatione BLessed be thy name O Lord that it hath pleased thee to put into the heart of this thy servant to erect an house to thy worship and service by whose pains Care and Cost this work was begun and finish'd Bless O Lord his substance and accept the work of his hands Remember him O our God concerning this wipe not out this kindness of his that he hath shewed for the house of his God and the offices thereof and make them truly thankful to thee that shall enjoy the benefit thereof and the ease of it and what is by him well intended make them rightly to use it which will be the best fruit and to God most acceptable Post haec vota populum stans dimittit cum Benedictione hac THe peace of God which passeth all understanding keep your hearts and Minds in the knowledge and Love of God and of his Son Jesus Christ our Lord and the Blesling of God Almighty the Father the Son and the Holy Ghost be amongst you and remain with you always Amen Consecratio COEMETERII STatim à prandio quod in adibus suis vicinis Fundator Capellae satis laute appararat Domino Episcopo atque convenarum magnae frequentiae ad rem divinam reversis alter Sacell anorum praeit OUr Father c. Post Responsas Psalmus 90. recitatur alternis Post Psalmum Episcopus cum universa multitudine egreditur Capella atque ad Orientalem Coemeterii partem stans denuo sciscitatur Captain Smith for what have you called us hither again Ille schedulam ut prius humillime porrigit quam praefatus à Registris recitat in haec verba IN the name of Richard Smith of Peer-tree in the County of Southampton Esquire R. Reverend Father in God I present unto you the state of the Village of Weston c. ut prius usque ad the River cannot be passed whereby it often cometh to pass that they have been constrain'd to bury their dead in the open fields the water not being passable or if they durst venture over yet the dead body was follow'd with so little Company as was no way seemly And thus much formerly having been presented to your Predecessor the R. R. F. in God Iames late Bishop of Winton and Petition to him made to give and to grant leave unto the said Richard Smith to enclose a piece of ground for a burial place on the East side of the said River he favourably gave licence and granted power unto the said Richard Smith so to do as may appear by an instrument under his Episcopal Seal bearing date the 23. of February in the year of our Lord God according to the Computation of the Church of England 1617. Which place of Burial being now enclosed with a decent Rail of Timber at the only proper cost and charges of him the said Richard Smith with intent and purpose that it might be dedicated and consecrated only and wholly for Christian burial for him the said Richard Smith and his Family and the said inhabitants and none other In which respect I beseech God to accept of this sincere intent and purpose and both he and they are together humble Suiters to your Lordship as Gods Minister the Bishop and Ordinary of this Diocess in Gods stead to accept this his free-will offering and to decree this ground severed from all former common and profane uses and to sever it as by the Word of God and prayer and other special Religious duties to dedicate and consecrate it to be a Coemeterie or place of Christian burial as aforesaid wherein their bodies may be laid up until the day of the general Resurrection promising that they will ever so hold it for holy ground and use it accordingly applying it to no other use but that only and that they will from time to time and and ever hereafter as need shall be see it conveniently repair'd and fenc'd in such sort as a Coemetery or burying place ought to be Hoc ipsum vero ab Episcopo paucis interrogatis viva voce confirmant Fundator qui è vicinia Lectio prima desumitur è 23. Gen. Secunda Lectio destinabatur è prima Epist. ad Cor. cap. 15. à vers 15. ad finem propter angustias temporis omissa Tum Dominus Episcopus in genua ibi submissus precatur O Lord God thou hast been pleased to teach us in thy holy Word as to put a difference between the soul of a Beast and the spirit of a Man for the soul of a Beast goes down
Salutations The Lord be with you Of the use of them p. 56. And with thy Spirit ib. Excellent Incentives to Charity 57. Let us pray Often used and why p. 58 59. Lord have mercy c. A short Litany Frequently used in Ancient Liturgies p. 59. Seasonable at all parts of the Service 60. Set before the Lords Prayer why p. 61. M. Of Marriage Three ends of it p. 273. The Contract of marriage called by S. Aug. Votorum Solennitas ib. The Bride given by Father or Friend why p. 274 c. The Ring a pledge of fidelity 275. Why upon the fourth finger of the left Hand ib. With my body I thee worship the meaning of it p. 275 c. The 128 Psalm tbe Epithalamium used by the Iews at Nuptials 278. Devout Prayer and the H. Communion very useful and highly Christian at Marriages 278 c. The Iews religious Solemnities at Marriages ib. The Primitive Christians used the like solemnities at Marriages which we do 279. which the Church received from the Apostles ibid. Maunday Thursday Dies Mandati why so called p. 135. Practice of the Church upon that day and form of reconciling Penitents p. 136. Missa Catechumenorum p. 209. Morning-Prayer Litany and Communion-Service Three distinct Services p. 210 c. The several places and times of the performance of them ib. Nine in the Morning the usual hour for the Communion-Service and why 212. Morning and Even Prayer to be said daily p. 2. 4. Publick Prayers of the Church call'd the Apostles Prayers why p. 4. O. Ornaments to be used in time of Divine Service and why p. 335. Offerings Oblations an high part of Gods Service p. 224. A duty of the Gospel proved 225 226 c. When most necessary 226 127. Offerings at the Churching of women p. 313. The Octave of Christmas p. 110. The Octave or Utas of High Feasts observed by our Forefathers p. 154. Vpon which some part of the service of the Feast repeated Why Eight days allowed to High◠Feasts 231. How the Prefaces for those Eight daies can be properly used on each of them p. 232. See Prefaces P. Priests are the Lords Remembrabrancers p. 9 10. Priests bound to say daily Morning and Evening prayer p. 2. The Reason of the Priests sometimes Kneeling and sometimes standing p. 65. The Priest giving the Blessing came down from the Altar and why p. 244 245. Priest what the word signifies It may be applyed to the Ministers of the Gospel Reasons why 337 c. Priests not a Iewish name why p. 341. Ministers of the Gospel call'd Priests by the P. Esay ibid. Prefaces proper for some great days p. 229. An argument that the Church intends the Prorogation and continuance of those Feasts ib. How this Prorogation to be understood p. 229 230. Praying with the Spirit A man may safely use Davids Forms as being composed by the Spirit p. 30 31. Donum Precum peculiar to the Apostles times p. 80. The Psalms read over every Moneth and why p. 27 28 c. Fit for every Temper and Time p. 30. Sung or said by Course by Priest and People and why p. 31 32. Standing why p. 32. Of the Translation of the Psalms in our English Liturgy p. 344. Objections against some passages in the Translation of the Psalms 344 c. R. The Rogation daies service and Procession formerly appointed p. 160. Rogation week why so called p. 160. Litanies and Fasting then ib. The Fast then is voluntary ib. No Fast betwixt Easter and Whitsuntide ibid. Passion Sunday why so called p. 133. Palm Sunday why so called ibid. Low Sunday why so called p. 154. Rogation Sunday p. 160. S. Septuagesima Sunday so called à consequentia numerandi p. 120. Septuagesima Sexagesima Quinquagesima Preparatives to Lent Regulars fasted those weeks p. 120 121. Secretae what they are the reason of them 86. The Sermon when p. 218. Vsually an Exposition of part of the Epistle or Gospel c. of the day ib. not above an hour long p. 220. Preachers in their Expositions appointed to observe the Catholick Interpretation of the old Doctors vid. p. 218 219. Golden Canons about Preachers p. 220. No Prayer before the Sermon but the Lords Prayer ibid. The Divine Service may be said privately and the reason why p. 333. T. Trinity Sunday the Octave of Pentecost or Dominica vacans p. 179. how ancient ibid. Proper Lessons p. 180. Of the Sundays after Trinity till Advent p. 182. The last Sunday after Trinity a Preparative to Advent hath therefore an Epistle purposely chosen out of the P. Jer. prophesying of Christs Advent p. 188 c. V. Visitation of the sick p. 281. The Orders of the Church about and at it ib. c. Examination of the Faith of the sick person p. 282. and of his Life and Conversation p. 283. No true Repentance without Restitution ibid. The sick person to be admonished to settle his estate p. 284. and to be liberal to the poor p. 285. Sick persons to send for the Priest p. 298. and to what purpose ib. Prisoners antiently Visited by the Arch-Deacon or Bishop p. 301. Verses or Versicles and Responds The Reason of placing the Verses after the Confession c. and before the Psalms 24 25. Versicles and Answers by Priest and People a holy emulation p. 62. Answers of the People the Benefit of them p. 63. Versicles and Resp. p. 311. Some of the Answers are not entire sentences but parts or ends of the foregoing Verses and the Reason why 312. The word Viaticum applied to more things beside the Eucharist p. 287. Only the Eucharist is Ultimum Viaticum ibid. Of Vigils turn'd into Fasts why p. 112. The Venite is an Invitatory Psalm p. 26. The Vestry why so called p. 329. W. Whitsunday p. 170. Appointed of old for solemn Baptism 172. Why called Pentecost ibid. and Whitsunday p. 173. and why p. 174. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Easter p. 175. Whitsunday hath Proper Lessons and Psalms ibid. Of the Antiquity of it p. 178. FINIS To your Liturgical Demands I make as good Return to you as I am able on this wise In the Preface c. 1. COMMEMORATIONS were the recital of the Names of famous Martyrs and Confessors Patriarchs Bishops Kings Great Orthodox Writers Munificent Benefactors which recitation at the Altar took up much time and those Names were anciently wont to be read out of DIPTYCHS or Folded Tables and tedious quarrels have been anciently about dispunging some Names out of the DIPTYCHS which have run into schisms 2. SYNODALS were Synodical Constitutions such as are in Linwood wont to be read on Sundayes in time of Service to the great waste of time and you may remember that our Canons of Anno 1604. are appointed to be read at least once a year in all Churches 3. The PYE I should suppose did come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Table of Order how things should be digested
and performed But the Latin word is Pica which perhaps came from the ignorance of Friers who have thrust in many barbarous words into Liturgies I have heard some say it came from Litera Picata a great black Letter in the beginning of some new order in the Prayer and among the Printers that term is still used the Pica Letter as I am informed 4. No wonder the VSE of SARVM YORK LINCOLN HEREFORD BANGOR are mentioned For the Missals and Breviaries of the Roman Church were of divers models in several Countries and several Diocesses The Trident. Council first endeavored to bring them all into one shape yet that order was not obeyed till Anno 1568. under Pope Pius the Vth yet is not observed to this day the Spaniards in some places keeping the Mozarabique Form the Premonstratenses another and sundry besides Nay that Church hath altered the Breviaries of Pius the V◠and new Corrections have come forth under Clement the VIII 1598. and what have been done since I know not But why the use of those five Churches Perhaps that was accidental that the diversities of them were more signal than others Some Historians mention Osmundus the Bishop of Salisbury and Chancellor for the Compiler of the Vse of Sarum about Anno 1070. or after yet since we read of no Use of Canterbury Winton Ely perhaps those places observed the true Roman Breviaries and the other five mentioned were discrepant Dialects from the Original Breviary However they are called Vses and Customes not Appointments from Provincial Synods 5. The DIVISION of the whole Bible into several Sections hath varied infinitely It was a long time parted into Titles for S. Matth. 355. for S. Mark 335. for S. Luke 343. S. Iohn 332 c. See for this Sixt. Senenf l. 3. p. 158. Some have thought that the present distinction of Chapters generally now used was by Lanfranc Archbishop of Canterbury 1060. because sooner you shall not meet with it and after him all Commentators and Schoolmen use it and Rabbi Kimchi and other Learned Jews from that time usurp the same partition of Chapters on the Old Testament you may read in Goodwin that Lanfranc took much care to procure sound and uncorrupt Copies of the Bible Look more for this in Possevines Bibliotheca Yet according to Io. Bale Steph. Lancton Arch-Bishop of Canterbury divided the Bible into Chapters about Anno 1224. But for the deduction of all Chapters into Verses I am sure it was the work of Robert Stephens Anno 1550. so his son Henry Stephens testifies in his Epistle before the Greek Concordance See also Sir Henry Spelman Gloss. in Verb. Heptaticus 6. EMBER-WEEKS The reason of the name is very uncertain Some derive Ember from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b was interposed as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Lent a Fast of weeks so these a Fast of daies I believe it a Saxon word Surely I have read it in Gower or Chaucer our old Poets Some think it betokens Fasting But after my small skill in Saxon Terms Em is a brother Bert is noble or very worthy this put together is Hebdomada Embert the week of the noble or worthy brothers But look better into it 7. AFALDISTORY is the Episcopal Seat or Throne within the Chancel for in the barbarous Language of that middle age Falda is a place shut up a Fold and Faldistorium is Cathedra Episcopi intrasepta Cancelli so I find in many particularly in Sir Hen. Spelman 8. What should a CANTICLE be but the praise of God not only to be read but sometimes to be sung By the Order of the Codex Canonum Can. 121. the Laodicean Fathers appointed an Hymn or Canticle interserted between the Lessons Te Deum Magnificat c. 9. One direct answer cannot be rendred what PRIESTS and CLERKS together are 1. The chief Rector of a Parish called the Cardinal Priest of old quia incardinatus in Beneficio was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rest under him his Clerks 2. Where there were Cantores the Laodicean Council Can. 119. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who only till our Reformation were to sing in the Church and none else these were the Priest his Clerks 3. Where there were Chantries as there were in most Churches of England their assisting the Rector of the Church made up that form of speech The Priest and Clerks 10. You tell me News that a Latin Copy of our Service-book printed 2. Eliz. hath in it an Office for a Communion at burials Celebratio Coenae Domini in Funebribus c. It is a Translation of some private pen not licensed by Authority as I guess Communions by the direction of our Service are joyned with Morning Prayers burials are mostly in the Afternoon Offertories at Burials did last to be frequent if they were considerable Funerals to the middle of King Iames his Reign the Ministers of Parishes keeping up the profit of oblations as long as they could and these Offertories at Funerals are spoken of in the first Liturgy of King Edward the VI. This is as much as comes into my head at present enquire of them that are more skilful but none shall be more willing to observe you c. FINIS It is not to be forgotten though it be forgotten that who euer gave any Lands or Endowments to the Seruice of God gaue it in a formall writing as now adayes betwixt Man and man Sealed and Witnessed the tender of the Guift was super Altare by the Donor on his knees B. Andrewes Notes upon the Liturgy The Forme of CONSECRATION of a CHVRCH or CHAPPEL and of the place of Christian Buriall Exemplified by the R. R. Father in God LANCEL ot ANDREWES late L. Bishop of Winchester Bishop Andrews Form of Consecration of a Church or Chappel c. Consecratio CAPELLAE IESU ET COEMETERII PER LANCELOTVM Episcopum Winton JVxta Southamptoniensem villam Ecclesia Beatae Mariae collapsa cernitur solis Cancellis ad saeros usus superstitibus paucae aliquot aedes ibi in propinqua parte numerantur caetera Parochianorum multitudo hinc inde sparsim inhabitant in villis tum loci longinquo intervallo tum aestuario longe periculoso divisi ab Ecclesia Ex ea accedendi difficultate non profanae modò plebeculae animos facile invasit misera negligentia atque dispretio divini cultus sed viri probi sedulique pietatis cultores remoram in trajectu saepe experti sunt hand ipso quidem capitum discrimine eluctabilem consortem hujus infortunii cum se factum sentiret dum ibi loci familiam poneret Vir strenuus Richardus Smith Armiger heroicos plane animos gestans atque inspiratos de Coelo commune hoc Religionis dispendium privatis quingentarum aliquot libraram expensis aut plus eo redemit Capellam egregiam quam Deo aivinisque off ciis dicari supplex vovet in altera parte fluminis magnifice extruit Spectato probatoque