therefore is it called also the Constantinopolitan Creed This Creed began to be used in Churches at the Communion Service immediately after the Gospel in the year of our Lord 339. Afterward it was established in the Churches of Spain and France after the custome of the Eastern Church Conc. Tolet 3. c. 2. and continued down to our times The Reason why this Creed follows immediately after the Epistle and Gospel is the same that was given for the APOSTLES CREED following next after the Lessons at Morning and Evening prayer To which the Canon of Toledo last cited hath added Another Reason of the saying it here before the people draw neer to the holy Communion namely That the breasts of those that approach to those â—readful mysteries may be purified with a â—â—ue and right faith A third reason is given by Dionys. Eccl. Hierar c. 3. par 2. 3. It will not be amiss to set down some passages of his at large because they will both give us a third reason of using the Creed in this place and discover to us as I conceive much of the ancient beautiful order of the Communion-Service The Bishop or Priest standing at the Altar begins the melody of Psalms all the degrees of Ecclesiasticks singing with him This Psalmody is used as in almost all Priestly Offices so in this to prepare and dispose our souls by holy affections to the celebration of the holy mysteries following and by the consent and singing together of divine Psalms to work in us an unanimous consent and concord one towards another Then is read by some of the Ministers first a Lesson out of the Old Testament then one out of the New in their order for the reasons before mentioned in the discourse of Lessons at Morning Service After this the Catechumens the possessed and the penitents are dismist and they only allowed to stay who are deem'd worthy to receive the holy Sacrament which being done some of the under Ministers keep the door of the Church that no Infidel or unworthy person may intrude into these sacred Mysteries Then the Ministers and devout people reverently beholding the holy signs not yet consecrated but blest and offered up to God on a by-standing Table called the Table of Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praise and bless the Father of Lights from whom as all good gifts so this great blessing of the Communion does come with the Catholick hymn of praise which some call the Creed others more divinely The Pontifical Thanksgiving as containing in it all the spiritual gifts which flow from Heaven upon us the whole mystery of our salvation when this hymn of praise is finished the Deacons with the Priest set the holy Bread and Cup of Blessing upon the Altar after which the Priest or Bishop saies the most sacred that is the Lords Prayer gives the Blessing to the people then they in token of perfect charity a most necessary vertue at this time of offering at the Altar S. Mat. 5. 23. salute each other After which the names of holy Men that have lived and died in the faith of Christ are read out of the Diptychs and their memories celebrated to perswade others to a diligent imitation of their vertues and a stedfast expectation of their heavenly rewards This commemoration of the Saints presently upon the setting of the holy signs upon the Altar is not without some mystery to shew the inseparable sacred union of the Saints with Christ who is represented by those sacred signs These things being rightly performed the Bishop or Priest that is to Consecrate washes his hands a most decent Ceremony signifying that those that are to do these holy Offices should have a special care of purity I will wash mine hands in innocency O Lord and so will I compass thine Altar Psal. 26. 6. After he hath magnified these divine gifts and God that gave them then he consecrates the holy Mysteries and having uncovered them reverently shews them to the people inviting them to the receiving of them Himself and the Priests and Deacons receive first then the people receive in both kinds and having all received they end the Service with a Thanksgiving which was Psal. 34. After the Epistle and Gospel and the confession of that Faith which is taught in holy Writ follows THE SERMON Amb. ep 33. ad Marcel Leo 1. Ser. 2. de Pascha which usually was an exposition of some part of the Epistle or Gospel or proper Lesson for the day as we may see in S. Augustine in his Serm. de Temp. according to the pattern in Nehem. 8. 8. They read in the book in the law of God distinctly and gave the sense and caused the people to understand the reading And the Preacher was in his Exposition appointed to observe the Catholick interpretation of the old Doctors of the Church as we may see in the 19. Can. of the sixth Council of Constantinople held in Trull The Canon is this Let the Governors of Churches every Sunday at the least teach their Clergy and people the Oracles of pieâ—y and true Religion collecting out of Divine Scripture the sentences and Doctrines of truth not transgressing the ancient bounds and traditions of the holy Fathers And if any doubt or controversie arise about Scripture let them follow that interpretation which the Lights of the Church and the Doctors have left in their writings By which they shall more deserve commendation than by making private interpretations which if they adhere to they are in danger to fall from the truth To this agrees the Canon made in Queen Elizabeths time Anno Dom. 1571. The Preachers chiefly shall take heed that they teach nothing in their preaching which they would have the people religiously to observe and believe but that which is agreeable to the Doctrine of the Old Testament and the New and that which the Catholick Fathers and Ancient Bishops have gathered out of that Doctrine These Golden Canons had they been duly observed would have been a great preservative of Truth and the Churches peace The Sermon was not above an hour long Cyril Catech. 13. Before the Sermon no prayer is appointed but the Lords Prayer the petitions being first consigned upon the people by the Preacher or Minister who is appointed to bid the prayers as it is in Edw. 6. and Queen Eliz. Injunctions that is to tell the people beforehand what they are at that time especially to pray for in the Lords Prayer which in the 55. Can. of the Constit Anno Dom. 1603. is called moving the people to joyn with the Preacher in praying the Lords Prayer Of old nothing was said before the Sermon but Gemina Salutatio the double Salutation Clem. Const. l. 8. c. 5. Optat. 1. 7. The Bishop or Priest never begins to speak to the people but first in the Name of God he salutes the people and the salutation is doubled that is the Preacher says The Lord be with you and the people answer
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
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
for all times and so not unseasonable for this 3. Sunday Adv. The Epistle mentions the second coming of Christ the Gospel the first The Collect prayes for the benefit of this light This week is one of the four Ember weeks concerning which see after the first Sunday in Lent 4. Sunday Adv. The Epistle and Gospel set Christ as it were before us not prophesied of but being even at hand yea standing among us pointing him out as S. Iohn Baptist did to the people Behold the Lamb of God that takes away the sins of the world The Collect Prayes most earnestly and passionately to him to succour us miserable sinners Feast of CHRISTMAS-day THe Epistle Gospel and Collect are plainly suitable to the day all mentioning the birth of Christ. Besides this Feast hath proper Psalms in which some Verses are peculiar to the day as will appear if they be well considered The First Psalm for the Morning Service is the 19. The heavens declare the glory of God very suitable to the Feast for at His Birth a a new Star appeared which declared his Glory and Deity so plainly that it fetcht the Sages of the East to come and worship him S. Matt. 2. Where is he that is born King of the Iews for we have seen his Star in the East and are come to worship him The Second Psalm for the Morning is 45. Which at the beginning of it is a Genethliack or Birth-song of Christ The fairest of the children of men v. 3 And of his mighty success in subduing the Devil aâ—d the world by the word of truth of meekness and righteousâ—ess vers 5. c. The third is Psal. 85. which is principally set for the Birth of Christ. For it is a thanksgiving to God for sending a Saviour which should save his people from their sins the greatest captivity that is and therefore cannot properly be meant of any but Christ who was therefore call'd Iesus because be should save his people from their sins S. Matt. 1. 21. And so the Primitive Church understood it and therefore selected it out as a part of their Office for this day as being proper and pertinent to the matter of the Feast For the meeting here specified ver 10. 11. of Mercy and Truth Righteousness and Peace was at Christs birth who said of himself that he was the Truth who as he had a birth from Heaven to wit his Divine nature so had he another as Man from Earth from the Virgin which birth drew Righteousness to look from Heaven upon poor sinners with a favourable look and made righteousness and peace kiss for the delivering of sinners from their captivity True it is the Prophet in the first Verses speaks of this delivery as of a thing past Lord thou hast turn'd away the captivity of Iacob Yet for all this it may be a prophesie of our salvation by the coming of Christ hereafter for as S. Peter sayes Acts. 2 30. David being a Prophet and seeing this before spake of Christs Nativity as if it were already past The Evening Psalms are 89 110 132. The first and last of which are thankful commemorations of Gods merciful promise of sending our Lord Christ into the world that seed of David which be had sworn to establish and set up his Throne for ever For which O Lord the very heavens shall praise thy wondrous works and thy truth in the congregation of the Saints v. 5. Psal. 89. The Church was in affâ—iction now as is plain in both these Psalms but such was the joy that they were affected with at the promise of Christs birth and coming into the world that they could not contain but even in the midst of their misery break forth into Thanksgiving for it and how can the Church excite us better to Thanksgiving to God for the birth of Christ upon the day then by shewing us how much the promise of it afar off wrought upon the Saints of old The 110. Psalm expresly mentions the birth of Christ ver 3. The dew of thy birth is of the womb of the Morning as the morning dew brings forth innumerable fruit so shall the birth of Christ bring forth innumerable faithful people and therefore the Prophet here does as we should this day adore and praise the goodness of God for the birth of Christ the cause of so much good It is admirable to behold the frame of the Churches holy Office and Service this day In the First Lessons she reads us the prophesie of Christs coming in the flesh in the Second Lessons Epistle and Gospel she gives us the History of it In the Collect the teaches us to pray that we may be partakers of the benefit of his birth In the proper Preface for the day as also in the proper Psalms she sets us to our duty of Adoring and Glorifying God for his mercy In the Lessons and Gospels appointed holy Church does the Angels part brings us glad tydings of our Saviours Birth Behold I bring you glad tydings of great joy for unto you is born this day a Saviour which is Christ the Lord S. Luke 2. 10. In pointing the special Hymns and Psalms the calls upon us to do the Shepherds part to glorifie and Praise God for all the things that this day we hear and see ver 20. And to sing with the Angels Glory to God in the highest for this good will to Men. For the Antiquity of this day many testimonies might be brought out of the Ancients but because I intend brevity I shall be content with two beyond exception S. Augustine Ep. 119. witnesses that it was the custome of holy Church to keep this day And upon the five and twentieth of December in Psalm 132. S. Chrysostom makes a Sermon to prove that the keeping of Christmas-day was ancient even from the first times and that the Church kept the true day In the same same sermon he sayes It is a godly thing to keep this day Nay further that the keeping of this day was one of the greatest signs of our love to Christ. Amongst other Arguments which he uses there to perswade his hearers to keep this day he brings this that the custome of keeping this day was religious and of God or else it could never have been so early spread over the whole World in spight of so much opposition Orat. in Natal Dom. Tom. 5. Edit Savil. S. Stephen S. Iohn Innocents IMmediately after Christmas â—ollow as attendants upon this high Festival S. Stephen S. Iohn and Innocents not because this was the very time of their suffering but because none are thought fitter attendants on Christs Nativity than the blessed Martyrs who have laid down their lives for him from whose birth they received spiritual life And there being three kinds of Martyrdom I. In will and deed which is the highest 2. In will but not in deed 3. In deed but not in will in this order they attend S. Stephen first who suffered both
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
is thought reasonable that the several parties should mutually engage for performance of conditions and that at the making and concluding of the Contract And why should not that which is thought reasonable in all other contracts be thought reasonable in this As thus to give our faith and word for performance of conditions is reasonable so if it be done with grave solemnity and in publick it is so much the better and more obliging For grave solemnities make a deep impression upon the apprehension whence it is that a corporal oath vested with the religious solemnity of laying on the hand upon and kissing the holy Gospels is more dreaded than a naked and sudden oath and promises made in publick bind more because of the shame of falsifying where so many eyes look on which very shame of being noted to be false oft-times is a greater bridle to sin than the fear of punishment as the World knows And this use the ancient Fathers made of it to shame gross offenders by remembring them of their solemn promise made in Baptism to renounce the Devil and give up themselves to God Children who by reason of their tender age cannot perform this solemnity have appointed them by the Church Susceptores Godfathers who shall in the name of the child do it for them As by the wisest laws of the World Guardians may contract for their Minors or Pupils to their benefit and what the Guardians in such cases undertake the Minors or Pupils are bound when they are able to perform For the Law looks upon them not the Guardians as obliged So did the Church always account that these promises which were made by the God-fathers in the name of the childe did bind the child as if in person himself had made it And when the Ancients did upbraid any offenders with the breach of their promise made in baptism none of those that were baptised in their infancy were so desperate as to answer scornfully it was not I but my Godfathers that promised and if any should so have answered he would have been loudly laught at for that his empty criticism Though this promise of Abrenunciation made in baptism be ancient and reasonable yet is it not absolutely necessary to baptism but when danger requires haste it may be omitted as the Church teaches in Private Baptism yet if the child lives it is to be brought to Church and this solemnity to be performed after baptism Rubr. at private Bapt. Then follow certain short prayers O merciful God c. which I conceive to be the same in substance with the ancient Exorcismes which were certain prayers taken out of holy Scripture Cyril Cat. 1. and compos'd by the Church CONC. CARTH. 4. c. 7. for the dispossessing of the person to be baptized who being born in sin is under the Devils tyranny from which the Church by her prayers endeavours to free him And so available they were that oftentimes those that were corporally possessed were freed by them Cyp. ep 77. and thereupon Cyril Nazianz. Gennadius and others earnestly perswade not to despise the Churches Exorcisms That it was ancient to use these Exorcisms before baptism Nazianz. in lavacrum S. Cypr. ep 77. and Gennadâ—us witness who sayes that it was observed Vniformiter in universo munndo uniformly throughout the World Next follows the Commemoration of Christs institution of Baptism and his Commission to his Disciples to Baptize Thus the Priest reads his Commission and then acts accordingly and because no man is sufficient for these things 2 Cor. 2. 16. therefore he prayes for Gods assistance and acceptance of his ministration Then the Priest asks the childs name As under the Law at Circumcision the name was given so now at Baptism because then we renounce our former Lord and Tyrant and give up our names to God as his servants Then the Minister Baptizes the child dipping or spinkling it c. either of which is sufficient Gennad dog 74. For it is not in this spiritual washing as it is in the bodily where if the bath be not large enough to receive the whole body some part may be foul when the rest are cleansed The soul is cleansed after another manner Totum credentibus conferunt divina compendia a little water can cleanse the believer as well a whole River CYPR. ep 77. The old fashion was to dip or sprinkle the person thrice to signifie the mystery of the TRINITY and the Apost can 50. deposes him that does otherwise The Church so appointed then because of some Hereticks that denied the Trinity upon the same ground afterwards it was appointed to do it but once signifying the unity of substance in the Trinity lest we should seem to agree with the Hereticks that did it thrice Toletan 4. c. 5. This baptizing is to be at the FONT What the Font is everybody knows but not why it is so call'd The rites of baptism in the first times were perform'd in Fountains and Rivers both because their converts were many and because those ages were unprovided of other Baptisteries we have no other remainder of this rite but the name For hence it is that we call our Baptisteries Fonts which when Religion found peace were built and consecrated for the more reverence and respect of the Sacrament These were set at first some distance from the Church Cyril cat myst 1. after in the Church-Porch and that significantly because Baptism is the entrance into the Church mystical as the Porch to the Temple At the last they got into the Church but not into every but the City-Church where the Bishop resided hence call'd the Mother Church because it gave spiritual birth by baptism afterward they were brought into Rural Churches Wheresoever they stood they were had in high veneration Anastas ep ad Orthodox complains sadly of impiety in his time such as never was heard of in war that men should set fire to Churches and Fonts and after mentioning the Fonts Good God! Christ-killing Iews and heathenish Atheists have without all reverence entred and defiled the Fonts After the Priest hath baptized the child he receives it into the congregation by this solemnity declaring that he is by baptism made a member of the Church I Cor. 12. 13. We are all baptized into one body And when he thus receives it he signs it with the sign of the Cross as of old it was wont AVG. in Psal. 30. and on the forehead the seat of blushing and shame that he may not hereafter blush and be ashamed of the disgraced cross of Christ Cypr. ep 56. By this badge is the childe dedicated to his service whose benefits bestowed upon him in baptism the name of the cross in holy Scripture does represent Whosoever desires to be fully satisfied concerning the use of the cross in baptism let him read the 30. Can. of our Church Anno 1603. After thanksgiving for Gods gracious admitting the child to baptism and a most divine Prayer that he may lead his
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
A RATIONALE upon the BOOK OF Common-Prayer of the CHURCH of ENGLAND By Anth. Sparrow D. D. Now Lord Bishop of Exon. WITH The Form of Consecration of a Church or Chappel and of the place of Christian Burial By Lancelot Andrews Late Lord Bishop of Winchester LONDON Printed for Robert Pawlet at the Sign of the Bible in Chancery-Lane near Fleet-street 1672. The Litany to be said in the midst of the Church in allusion to the Prophet Ioel c. 2. 17. Let the Priest the Ministers of the LORD weep between the Porch and the Altar and let them say spare thy people O Lord c. Bishop ANDREWS Notes upon the Liturgy A RATIONALE upon the BOOK or Common-Prayer of the CHVRCH of ENGLAND By Anth Sparrow Now Lord B p. of Exon Printed for R Pawlet at y e Bible in Chancery Lane With Entertainments for the Great FESTIVALLS being 〈…〉 of the Proper PSALMS and Lessons for those DAYES The Compilers of The Common-Prayer-Book of the Church of England were Doctor CRANMER Arch-Bishop of Cant. GOODRICK Bishop of Ely SKIP Bishop of Herefâ—rd THIRLBY Bishop of Westminst DAY Bishop of Chichester HOLBECK Bishop of Lincoln RIDLEY Bishop of Rochester MAY Dean of S. Pauls TAYLOR Dean of Lincoln HEYNES Dean of Exeter REDMAN Dean of Westminster COX K. EDWARDS Almâ—ner M. ROBINSON Arch-Deacon of Leicester Mense Maio 1549. Anno regni Edwardi Sexti tertio Hardly can the pride of those men that study Novelties allow former times any share or degree of Wisdom or Godliness K. CHARLES Meditat. 16. upon the Ordinance against the Book of Common-Prayer THE PREFACE THE present Age pretends so great Love to Reason that this RATIONALE may even for its Name hope for acceptation which it will the sooner have if the Reader know that the Author vents it not for a full and just much less a publick and authentick Piece but as his own private Essay wholly submitted to the censure of our Holy Mother The Church and the Reverend Fathers of the same and composed on purpose to keep some from moving that way which it is feared some will say it leads to The Authors design was not by Rhetorick first to Court the Affections and then by their help to carry the understanding But quite contrary by Reason to work upon the Judgment and leave that to deal with the affections The Poor Liturgy suffers from two extreams one sort says it is old superstitious Roman Dotage The other it is Schismatically New This Book endeavours to shew particularly what Bishop JEWEL Apol. p. 117. says in general 1. That it is agreeable to PRIMITIVE USAGE and so not Novel 2. THAT IT IS A REASONABLE SERVICE and so not Superstitious As for those that love it and suffer for the love of it this will shew them Reasons why they should suffer on and love it still moreâ— and more To end if the Reader will cast his Eye upon the sad Confusions in point of prayer wherein are such contradictions made as God Almighty cannot grant and lay them as Rubbish under these Fundamental Considerations First How many Set Forms of Petition Blessing and Praise be recorded in the Old and Newâ—Testament used both in the Church Militant and Triumphant Secondly How much of the Liturgy is very Scripture Thirdly How admirable a Thing Unity Unity in Time Form c. is Fourthly How many Millions of poor souls are in the world ignorant infirm by nature age accidents as blindness deafness loss of speech c. which respectively may receive help by Set Forms but cannot so well or not at all by extemporary voluntary effusions and then upon all these will build what he reads in this Book he will if not be convinced to joyn in Communion with yet perhaps be so sweetned as more readily to pardon those who still abiding in their former judgments and being more confirmed hereby do use THE ANCIENT FORM. ECCLESIAE LITURGIAE Anglicanae VINDICES c. A Short RATIONALE upon the Book of Common-Prayer THe COMMON-PRAYER-BOOK contains in it many holy Offices of the Church As Prayers Confession of Faith holy Hymns Divine Lessons Priestly Absolutions and Benedictions all which are Set and Prescribed not left to private mens fancies to make or alter so was it of old ordained CON. CARTHAG Can. 106. It is ordained that the Prayers Prefaces Impositions of hands which are confirmed by the Synod be observed and used by all men These and no other So is our English Can. 13. The COUNCIL of MILEVIS gives the reason of this Constitution Can. 12 Lest through ignorance or carelesness any thing contrary to the Faith should be vented or uttered before God or offered up to him in the Church And as these Offices are set and prescribed so are they moreover appointed to be one and the same throughout the whole National Church So was it of old ordained CON. TOLETAN 11. c. 3. That all Governours of Churches and their people should observe one and the same rite and order of service which they knew to be appointed in the Metropolitan See The same is ordered CON. BRACCAR 1. Can. 19. and Tolet. 4. c. 2. It is appointed that one and the same order of praying and singing be observed by us all and that there should not be variety of usages by them that are bound to the same Faith and live in the same Dominion This for Conformities sake that according to divine Canon Rom. 15. 6. We may with one mind and one mouth glorifie God Of Daily saying of MORNING and EVENING PRAYER ALL Priests shall be bound to say Daily the Morning and Evening Prayer The end of the Preface before the Service Rubr. 2. So was it of old ordered in the Church of Christ Saint CHRYS 6. hom in 2. cap. 1. ep ad Tim. and Clem. Const. l. 2. c. 39. And this is agreeable to Gods own Law Exo. 29. 38. Thou shalt offer upon the Altar Two Lambs of the first year day by day continually the one Lamb in the Morning the other at Evening Besides the daily private devotions of every pious Soul and the more solemn Sacrifices upon the three great Feasts of the year Almighty God requires a daily publick worship a continual burnt offering every day Morning and Evening teaching us by this saith Saint CHRYS That God must be worshipped daily when the day begins and when it ends and every day must be a kind of holy day Thus it was commanded under the Law and certainly we Christians are as much at least obliged to God as the Jews were our grace is greater our promises clearer and therefore our righteousness should every way exceed theirs our Homage to Almighty God should be paid as frequently at least Morning and Evening to be sure God expects from us as well as from the Jews a publick worship a sweet savour or savour of rest as it is in the Hebrew Num. 28. 6. without which God Almighty will not rest satisfied This publick Service
effectual as if God did pronounce it from Heaven So sayes the Confession of Saxony and Bohemia and so sayes the Augustan Confession and which is more so says S. Chrys. in his fifth Hom. upon Esay Heaven waits and expects the Priests sentence here on Earth the Lord follows the servant and what the servant rightly binds or looses here on Earth that the Lord confirms in Heaven The same sayes S. Gregory Hom. 26. upon the Gospels The Apostles and in them all Priests were made Gods Viâ—egerents here on earth in his Name and stead to retain or remit sins S. Augustine and Cyprian and generally Antiquity sayes the same so does our Church in many places particularly in the form Absolution for the sick but above all holy Scripture is clear S. Iohn 20. 23. Whosesoever sins ye remit they are remitted unto them Which power of remitting sins was not to end with the Apostles but is a part of the Ministry of Reconciliation as necessary now as it was then and therefore to continue as long as the Ministery of Reconciliation that is to the end of the world Ep. 4. 12 13. When therefore the Priest absolves God absolves if we be truly penitent Now this remission of sins granted here to the Priest to which God hath promised a confirmation in heaven is not the act of Preaching or Baptizing or admitting men to the holy Communion For all these powers were given before this grant was made As you may see S. Mat. 10. 7. As ye go preach saying c. And S. Iohn 4. 2. Though Jesus baptized not but his disciples And 1 Cor. 11. In the same night that he was betrayed he instituted and delivered the Eucharist and gave his Apostles authority to do the like Do this that I have done bless the Elements and distribute them Which is plainly a power of admitting men to the holy Eucharist And all these powers were granted before our Saviours Resurrection But this power of remitting sins mentioned S. Iohnâ— 20. was not granted though promised S. Matt. 16. 19. till Now that is after the Resurrection As appears first by the ceremony of Breathing signifying that then it was given And secondly by the word Receive used in that place Verse 22. which he could not properly have used if they had been endued with this power before Therefore the power of Remitting which here God authorizes and promises certain assistance to is neither Preaching nor Baptizing but some other way of Remitting namely that which the Church calls Absolution And if it be so then to doubt of the effect of it supposing we be truly penitent and such as God will pardon is to question the truth of God and he that under pretence of reverence to God denies or despises this power does injury to God in slighting his Commission and is no better than a Novatian saies S. Ambrose l. 1. de Poenit. cap. 2. After the Priest hath pronounced the Absolution the Church seasonably prayes Wherefore we beseech him to grant us true repentance and his holy spirit c. For as repentance is a necessary disposition to pardon so as that neither God will nor man can absolve those that are impenitent So is it in some parts of it a necessary consequent of pardon and he that is pardoned ought still to repent as he that seeks a pardon Repentance say Divines out to be continual For whereas Repentance consists of three parts as the Church teaches us in the Commination 1. Contrition or lamenting of our sinful lives 2. Knowledging and confessing our sins 3. An endeavour to bring forth fruits worthy of penance which the Ancients call satisfaction Two of these Contrition and Satisfaction are requisite after pardon The remembrance of sin though pardoned must always be grievous to us For to be pleased with the remembrance of it would be sin to us and for Satisfaction or amendment of life and bringing forth fruits worthy of penance that is not only necessary after pardon but it is the more necessary because of pardon for divers reasons as first because immediately after pardon the Devil is most busie to tempt us to sin that we may thereby lose our pardon and he may so recover us again to his captivity from which by pardon we are freed And therefore in our Lords prayer assoon as we have begg'd pardon and prayed Forgive us our trespasses We are taught to pray And lead us not into temptation suffer us not to fall into sin again which very method holy Church here wisely intimates immediately after pardon pronounced directing us to pray for that part of repentance which consists in amendment of life and for the grace of Gods holy Spirit enabling us thereunto Again Repentance in this part of it viz. an endeavour of amendment of life is the more necessary upon pardon granted because the grace of pardon is a new obligation to live well and makes the sin of him that relapsed after pardon the greater and therefore the pardoned had need to pray for that part of repentance and the grace of Gods holy Spirit that both his present service and future life may please God that is that he may observe our Saviours rule given to him that was newly cured and pardoned by him that he may go away and sin no more lest a worse thing happen to â—im S. Iohn 5. 14. There be three several forms of Absolution in the Service The first is that which is used at Morning Prayer Almighty God the Father of our Lord Iesus Christ c. And hath given power and commandment to his Ministers to declare and pronounce to his people being penitent the Absolution and Remission of their sins He pardoneth and Absolveth The second is used at the Visitation of the Sick Our Lord Iesus Christ who hath left power to his Church to absolve all sinners which truly repent of his great mercy forgive thée and by his Authority committed to me I absolve thée c. The Third is at the Communion Almighty God our heavenly Father who of his great mercy hath promised forgiveness of sins to all them that with hearty repentance and true faith turn to him Have mercy upon you pardon and forgive you c. All these several Forms in sence and virtue are the same For as when a Prince hath granted a Commission to any servant of his to release out oâ— Prison all penitent offenders whatsoever it were all one in effect as to the Prisoners discharge whether this servant sayes by virtue of a Commission granted to me under the Princeâ— hand and seal which here I shew I release this prisoner Or thus The Prince who hath given me this Commission He pardons you Or lastly The Prince pardon and deliver you the Prince then standing by and confirming the word of his Servant So is it here all one as to the remission of sins in the penitent whether the Priest Absolves him after this form Almighty God who hath given me and all
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
of grace and pardon as well as the rest in all confessions of sins and penitential prayers such as the Litany is directed to beg his pardon and grace upon his knees He being moreover a Priest or Minister of the most high God that hath received from him an office and authority sometimes stands to signifie that his office and authority which office of his may be considered either in relation to God or the people As it relates to God so he is Gods Embassador 2 Cor. 5. 20. to whom is committed the Ministery of Reconciliation in which respect he is to Teach Baptize Consecrate the holy Eucharist Bless and Absolve the penitent and in all these acts of Authority which he does in the name and person of Christ he is to stand As his office relates to the people so he is in their stead for them appointed by God to offer up gifts and sacrifices to God particularly the sacrifice of praise and thanksgiving together with their prayers so we read Heb. 5. 1. Every high priest or priest so the words are promiscuously used Heb. 8. 3. 4. taken from among men is ordained for men or in their stead in things pertaining to God to offer both gifts and sacrifices for sins Which definition of a Priest belongs not only to a Priest of the Law but also to a Priest or Minister of the Gospel For S. Paul from this definition proves that our Lord Christ who was after the order of Melchisedeâ—k not of Aaron a Priest of the Gospel not of the Law ought not call himself v. 5. but was appointed by God and moreover that he ought to have gifts and sacrifices to offer Heb. 8. 3. because every high Priest or Priest is ordained to offer gifts and sacrifices These arguments of S Paul drawn from this definition are fallacious and unconcluding unless this be the definition of a Gospel-Priest as well as a Legal Seeing then that we must not conclude S. Pauls arguments to be unconcluding we must grant that the Ministers of the Gospel are appointed by God to offer up the sacrifices of prayers and praises of the Church for the people thus to stand betwixt God and them and to shew this his office in these services he is directed to stand By this we may see what advantage it is to the people that their prayers are offered up by a Priest For God having appointed him to this office will certainly assist and accept his own constitution and though the Minister be wicked or undevout in his prayers yet God that will punish this neglect in himself will certainly accept of his office for the people Upon this ground probably it was that God sent Abimelech to Abraham to pray for him for he was a Prophet Gen. 20. 7. The Collects The Collects follow which are thought by divers to be so called either because they were made by the Priest super collectam populi over or in behalf of the Congregation meeting or collection of the people or rather because the Priest doth herein collect the Devotions of the people and offer them up to God for though it hath been the constant practice from the beginning for the people to bear a vocal part by their Suffrages and Answers in the publick service of God which for that very reason was by the Ancients called Common Prayer as may be gathered out of Iustin Martyr Apol. 2. 8. Aug. Epist. 118. and others yet for the more renewing and strengthning of their earnestness importunity and as it were wrestling with God and hope of prevailing they desired that themselves and their devotions should in the close be recommended to God by the Priest they all joyning their assent and saying Amen to it And that is the reason why in many of the Collects God is desired to hear the petitions of the people to wit those that the people had then made before the Collect that they come in at the end of other devotions and were by some of old called Missae that is to say Dismissions the people being dismissed upon the pronouncing of them and the Blessing the Collects themselves being by some of the Ancients called Blessings and also Sacramenta either for that their chief use was at the Communion or because they were uttered Per Sacerdotem by one consecrated to holy Offices But it will not be amiss to enquire more particularly what may be said for these very Collects which we use they being of so frequent use and so considerable a part of the Devotion of our Church And first concerning their Authors and Antiquity we may observe that our Church endeavouring to preserve not only the Spirit but the very Forms as much as may be and in a known tongue of ancient Primitive Devotion hath retained these very Collects the most of them among other precious Remains of it for we find by ancient testimony that they were composed or ordered either by S. Ambrose Gelasius or Gregory the Great those holy Bishops and Fathers of the Church and therefore having daily ascended up to Heaven like Incense from the hearts and mouths of so many Saints in the Ages since their times they cannot but be very venerable and relish well with us unless our hearts and affections be of a contrary temper Secondly for the object of these Collects they are directed to God in the Name of Jesus Christ our Lord for so usually they conclude and very fitly For Christ is indeed the Altar upon which all our prayers are to be offered that they may be acceptable Whatsoever ye shall ask the Father in my Name he will give it you S. Iohn 16. 23. And so it was the custome of old Itaque Orationes nostras vitam Sacrificia omnia nostra offerimus tibi Pater assiduè per Dominum nostrum Iesum Christum c. Bernard de Amore Dei cap. 8. But yet we may observe that a few Collects are directed to Christ and in the Litany some supplications to the holy Ghost beside that precatory Hymn of Veni Creator in the Book of Ordination and that some Collects especially for great Festivals conclude with this acknowledgement thâ— Christ with the Father and the holy Ghost liveth and reigneth one God world without end And this seems to be done to testifie what the Scripture warrants that although for more congruity we in the general course of our prayers go to the Father by the Son yet that we may also invocate both the Son and the Holy Ghost and that while we call upon one we equally worship and glorifie all Three together Quiâ— dum ad solius Patris personam honoris sermâ— dirigitur bene credentis fide tota Trinitaâ— honoratur saith Fulgentius lib. 2. ad Mâ—nimum Thirdly for their Form and Proportionâ— as they are not one long continued prayer but divers short ones they have many Advantages to gain esteem The Practice of the Jews of old in whose prescribed Devotions we find a certain
spirit of thy grace The BLESSING We end our Service with a BLESSING which is to be pronounced by the Bishop if he be present See the Rubrick before the Blessing in the Communion-Service Then the Priest or Bishop if present shall let them depart with this Blessing This is order'd for the honour of the Bishops authority Heb. 7. 7. Without contradiction the less is blessed of the greater Therefore blessing being an act of Authority the Bishop ought not to be blest by the Priest but the Priest by the Bishop This blessing of the Bishop or Priest was so highly esteem'd in the Primitive times that none durst go out of the Church till they had received it according to the Councils of Agatha Can. 31. in the year 472. and Orleans the third Can. 22. And when they received it they did it kneeling or bowing down their heads And the Deacon to prepare them to it was wont to call out immediately before the time of the Blessing in such words as these Bow down your selves to the Blessing Chrys. Liturg. The Iews received it after the same manner Eccles. c. 50. v. 23. When the Service was finished the high Priest went down and lifted up his hands over the Congregation to give the blessing of the Lord with his lips and they bowed down themselvs to worship the Lord that they might receive the Blessing from the Lord the most high And doubtless did we consider the efficacy and vertue of this blessing of Priest or Bishop we could do no less than they did For it is God from heaven that blesses us by the mouth of his Minister We have his word for it Numb 6. 22. And the Lord spoke to Moses saying Speak to Aaron and his sons saying On this wise shall ye bless the children of Israel The Lord bless thee c. And they shall put my name upon the children of Israel And I will bless them And the same promise of Gods assistance and ratifying the Priests Blessing we have in the Gospel S. Matth. 10. 13. S. Luke 10. 5. where our Saviour charges his Apostles and Disciples that into whatsoever house they enter they should say not pray say with authority Peace be to this house and not if your prayers be servent or if they in the house joyn in prayer with you but if the Son of peace be there that is if he that dwells in the house hinders not nor resists your blessing if he be a person capable of so much good as your blessing for this is signified by this Hebrew phrase Son of peace your peace shall rest upon him but if he be not such a son of peace your blessing shall return to you again which it could not be said to do unless vertue together with the blessing had gone out from them The EVENING SERVICE differs little or nothing from the Morning and therefore what hath been said concerning the Morning office may be applyed to that The LITANY LItany signifies an humble an earnest Supplication These Forms of prayers call'd Litanies wherein the people are more exercised than in any other part of the Service by continual joyning in every passage of it are thought by some to have been brought into the Church about four hundred years after Christ in times of great calamity for the appeasing of Gods wrath True it is that they are very seasonable prayers in such times and therefore were by Gregory and others used in their Processions for the averting of Gods wrath in publick calamities but it is as true that they were long before that time even in the first Services that we find in the Church used at the Communion-Service and other Offices as Ordination of Priests and the like witness Clem. Const. l. 8. c. 5 6 10. where we find the Deacon ministring to the people and directing them from point to point what to pray for as it is in our Litany and the people are appointed to answer to every Petition Domine miserere Lord have mercy And in all Liturgies extant as Mr. Thorndyke hath well observed in his Book of Religious Assemblies the same Allocutions or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are indeed Litanies may be seen And S. Aug. Ep. 119. c. 18 tells us of the Common-prayers which were indited or denounced by the voice of the Deacon All which make it probable that the practice of Litanies is derived from the Apostles and the custom of their time And S. Câ—rys in Rom. c. 8. seems to assert the same For upon that verse We know not what we should pray for as we ought but the Spirit helps our infirmities he saies thus In those daies amongst other miraculous gifts of the Spirit this was one Donum prâ—â—um the gift of making prayers for the Church to help the ignorance of the people that knew not what to pray for as they ought he that had this gift stood up and prayed for the whole Congregation and taught them what to pray for whose Office now the Deacon performs viz. by directing them from point to point what to pray for To every of which Petitions sayes Clem. above cited the people were to answer Domine Miserere This continual joyning of the people in every passage of it tends much both to the improving and evidencing that fervour and intention which is most necessary in prayers Hence was it that these Forms of prayers where the peoples devotion is so often excitedâ— quickned and exercised by continual Suffrages such as Good Lord deliver us We beseech thee to hear us good Lord were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earnest or intense Petitions In which if they were relished aright the earnest and vehement devotion of Primitive times still breaths and in these prayers if ever we pray with the Spirit Concerning the Litany of our Church we may boldly say and easily maintain it that there is not extant any where 1. A more particular excellent enumeration of all the Christians either private or common wants Nor 2. A more innocent blameless form against which there lies no just exception Nor 3. A more Artificial Composure for the raising of our devotion and keeping it up throughout than this part of our Liturgy In the beginning it directs our prayers to the right object the Glorious TRINITY For necessary it is that we should know whom we worship Then it proceeds to Deprecations or prayers against evil lastly to Petitions for good In the Deprecations as right method requires we first pray against sin then against punishment because sin is the greatest evil From all which we pray to be delivered by the holy actions and passions of CHRIST the only merits of all our good The like good order is observed in our Petitions for good First we pray for the Church Catholick the common mother of all Christians then for our own Church to which next the Church Catholick we owe the greatest observance and duty And therein in the first place for the principal
Wednesday and murdered on Friday Epiphan adv Aerium And though our Church in imitation of the Western hath chang'd the Wednesday-Fast to Saturday yet in memory of the Eastern custom the still appoints the Litany to be used upon Wednesday Friday was both in Greek Church and Latin a Litany or Humiliation-day and so is kept in ours And whosoever loves to feast on that day rather than another in that holds not communion with the ancicient Catholick Church but with the Turks who in contumely of Christ crucified Feast that day Chemnit in 3. praec Of HOLY-DAYES HOly in Scripture phrase is all one with separate or set a part to God and is opposed to common What God hath clean'd that call not thou common Acts 10. 15. Holy daies then are those which are taken out of common dayes and separated to Gods holy service and worship either by Gods own appointment or by holy Churches Dedication And these are either Fasting and Penitential daies for there is a holy Fast Ioel 2. as well as a holy Feast Nehem. 8. 10. such as are Ash-wednesday Good-Friday and the whole week before Easter commonly called the Holy-week which daies holy Church hath dedicated to Gods solemn worship in religious fastings and prayers Or else holy Festivals which are set apart to the solemn and religious commemoration of some eminent mercies and blessings of God And amongst those Holy-daies some are higher daies than other in regard of the greatness of the blessing commemorated and of the solemnity of the Service appointed to them So we read Lev. 23. 24. c. The Feast of Tabernacles was to continue seven daies but the first and the eighth were the highest dayes because then were the most solemn Assemblies This sanctification or setting apart of Festival-daies is a token of that thankfulness and a part of that publick honour which we owe to God for admirable benefits and these dayes or Feasts so set apart are of excellent use being as learned Hooker observes the 1. Splendor and outward dignity of our Religion 2. Forcible witnesses of ancient truth 3. Provocations to the exercise of all Piety 4. Shadows of our endless felicity in heaven 5. On earth everlasting records teaching by the eye in a manner whatsoever we believe And concerning particulars As the Iews had their Sabbath which did continually bring to the mind the former World finished by Creation so the Christian Church hath her Lords dayes or Sundays to keep us in perpetual remembrance of a far better World begun by him who came to restore all things to make Heaven and Earth new The rest of the holy Festivals which we celebrate have relation all to one Head CHRIST We begin therefore our Ecclesiastical year as to some accounts though not as to the order of our service with the glorious Annunciation of his Birth by Angelical message Hereunto are added his blessed Nativity it self the mystery of his legal Circumcision the Testification of his true Incarnation by the Purification of his blessed Mother the Virgin Mary his glorious Resurrection and Ascension into Heaven the admirable sending down of his Spirit upon his chosen Again for as much as we know that CHRIST hath not only been manifested great in himself but great in other his Saints also the dayes of whose departure out of this world are to the Church of Christ as the birth and coronation-dayes of Kings or Emperors therefore especial choice being made of the very flower of all occasions in this kind there are annual selected times to meditate of Christ glorified in them which had the honour to suffer for his sake before they had age and ability to know him namely the blessed Innocents glorified in them which knowing him as S. Stephen had the sight of that before death whereinto such acceptable death doth lead glorified in those Sages of the East that came from far to adore him and were conducted by strange light glorified in the second Elias of the World sent before him to prepare his way glorified in every of those Apostles whom it pleased him to use as founders of his kingdom here glorified in the Angels as in S. Michael glorified in all those happy souls that are already possest of bliss Besides these be four dayes annext to the Feasts of Easter and Whitsunday for the more honour and enlargement of those high solemnities These being the dayes which the Lord hath made glorious Let us rejoyce and be glad in them These dayes we keep not in a secret Calendar taking thereby our private occasions as we list our selves to think how much God hath done for all men but they are chosen out to serve as publick memorials of such mercies and are therefore cloathed with those outward robes of holiness whereby their difference from other dayes may be made sensible having by holy Church a solemn Service appointed to them Part of which Service are the Epistles and Gospels of which in the first place we shall discourse because these are peculiar and proper to each several Holy-day the rest of the Service for the most part being common to all Concerning these two things are designed 1. To shew the Antiquity of them 2. Their fitness for the day to which they belong or the reason of their choice Concerning the Antiquity of Epistles and Gospels it will be sufficient once for all to shew that the use of them in the Christian Church was ancient Concerning the antiquity of the dayes themselves to which the Epistles and Gospels appertain it will be sit to be more particular That the use of Epistles and Gospels peculiar to the several Holy-dayes was ancient appears first by ancient Liturgies Secondly by the testimony of the ancient Fathers Let S. AVGVSTINE testifie for the latin-Latin-Church in his Preface to his Comment upon the Epistle of S. Iohn and in his X. Sermon De verb. Apost We heard first sayes he the Apostolical Lesson then we sung a Psalm after that the Gospel was read Now let S. CHRYS testifie for the Greek Rom. 19. in cap. 9. Act. The Minister stands up and with a loud voice calls Let us attend then the Lessons are begun which Lessons are the Epistles and Gospels as appears in his Liturgy which follow immediately after the Minister hath so call'd for attention The fitness of the Epistle and Gospel for the day it belongs to and the reason of the choice will plainly appear if we observe that these holy Festivals and Solemnities of the Church are as I have touch'd before of Two Sorts The more high dayes or the rest The First commemorate the signal Acts or Passages of our Lord in the Redemption of mankind his incarnation and Nativity Circumcision Manifestation to the Gentiles his Fasting Passion Resurrection and Ascension the sending of the Holy Ghost and thereupon a more full and express manifestation of the Sacred Trinity The Second sort is of Inferiour dayes that supply the Intervals of the greater such as are either
in will and deed Next S. Iohn who suffered Martyrdom in will but not in deed being miraculously delivered out of boyling Cauldron into which he was put before Port-Latin in Rome Lastly the holy Innocents who suffered in deed but not in will yet are reckoned amongst the Martyrs because they suffered for Christ whose praise these his witnesses confest and shewed forth not in speaking but in dying Collect for the day The reason of the choice of the Epistles Gospels and Collects for these dayes is plain these being all priviledged dayes that is days which have in Scripture their peculiar histories But â—or the Collect for S. Stephens day we may note in particular That as the Church offers up some of her Collects directly to the Second Person of the Trinity so one of them is this for S. Stephens day and very properly For as S. Stephen in the midst of his Martyrdom prayed to Jesus saying Lord Iesus receive my spirit and Lord lay not this sin to their charge so the Church in imitation of this blessed Proto-Martyr upon his day calls upon the Lord Jesus also desiring of him such a spirit as that of S. Stephen to love and pray for our Enemies which is that Heroical and Transcendant vertue which is peculiar to Christian Religion Before we endeavour to shew the antiquity of these days in particular it will not be amiss to give some account of the ancient observation of Saints dayes in general That the observation of Saints days was very ancient in the Church will appear by these testimonies following The Councel of Carthag 3. c. 47. tells us that the Church did celebrate the Passions and Anniversaries of the Martyrs This Counc was held in S. Augustines time S. Aug. in Psal. 88. Attend therefore my Dearly Beloved All of you unanimously hold fast God your Father and the Church your Mother Celebrate the Saints Birth-days so they Anciently called the dayes of their Death and Martyrdom with sobriety that we may imitate them that have gone before us that they may joy over us who pray for us that so the Blessing of God may remain upon us for ever Amen Amen Chrys. Hom. 66. ad Pop. Antioch The sepulchres of the Saints are honourable and their dayes are known of all bringing a festival joy to the world Before these S. Cyprian l. 4. ep 5. We celebrate the Passions of the Martyrs and their days with an anniversary commemoration And before him Anno 147. the Church of Smyrna says the same Enseb. Hist. l. 4. c. 15. If it be demanded why the Church kept the days of the Saints deaths rather than of their Birth or Baptism The answer may be 1. Because at their deaths they are born Citizens of Heaven of the Church triumphant which is more than to be born either a man or a Christian a member of the Church Militant whence as above said these days were usually styled by the Ancients Their Birth-days 2. Then do they perfectly triumph over the Devil and the world by which the Church Militant hath gained to her comfort an example of persevering constancy and courage and the Church Triumphant hath gained a new joy by the addition of a new member For surely if the Saints and Angels in heaven joy at the conversion of a sinner much more do they joy at the admission of a Saint into Heaven Thus much of the Saints days in general For these three holy days in particular that they are ancient S. Augustine shews us who hath Sermons upon all these days Tom. 10. And Chrysol who hath Sermons upon S. Stephen and Innocents And Origen in his Comment upon these words A voice was heard in Rama tells us the Church did and did well in it to keep the Feast of Innocents and there is as much reason for the keeping of S. Stevens day who was the first Martyr and of S. Iohns the beloved Disciple and Evangelist as for the keeping of Innocents and therefore it is to be thought that the Church did then as well observe them as this â—ince as we have proved she did keep the days of Martyrs Sunday after Christmas THis Sunday hath the Collect with Christmas-day and the Epistle and Gospel treat about the same business the birth of Christ for we have not yet done with the Solemnity of Christmas Thus great Solemnities have some days after them to continue the memory of them in prorogationem Festi Feast of CIRCVMCISION or Newyears-day THe Feast of the Circumcision is affirmed by Learned men to be of a later institution for though many of the ancients mention the Octave of Christmas and Newyears-day yet they do not mention or seem to keep it say they as a Feast of the Circumcision But suppose it be so yet surely it cannot be denied that there is reason enough for the keeping of this day solemn as it is the Feast of Christs Circumcision For as at Christmas CHRIST was made of a woman like us in nature so this day he was made under the Law Gal. 4. 5. and for us took upon him the curse of the Law being made sin for us and becoming a surety to the offended God for us sinners Which suretiship he seal'd this day with some drops of that precious blood which he meant to pour out whole upon the Cross. As by his Birth we received the adoption of Sons so by his Circumcision the redemption of the Law and without this his Birth had not availed us at all The Epistle Gospel and Collect are plainly fit for the day This Holy day hath no fast before it the Reason we shall shew and to save trouble we will here once for all shew Why some Holy-dayes have Fasts before them and then Why this and some other have none For the first It was the religious custom of the primitive times to spend the night or a greater part of it before the Holy-dayes in watching and prayers and tears partly to prepare them for the more solemn and religious observation of the Holy-day following partly to signifie that we should be as the blessed Saints were after a little time of mortification and affliction translated into glory and joy according to the Psalm Heaviness may endure dure for a night but joy cometh in the morning Thus after a Vigil comes a Holy-day These Vigils or night-watches being in continuance of time abused by the wickedness of some who under colour of those holy nightly exercises stole a liberty of intemperance lust and other villany were say some by the wisdom of holy Church to avoid scandal turn'd into Fasts which still retain the old name of Vigils The truth of this Assertion I question for neither do I find any decree of holy Church for bidding these Vigils the 35. Can. of the Counc of Eliber and the fifth Can. of the Counc of Altisiodorum or Auxeres which are usually produced to this purpose coming far short of such a prohibition nor is it so probable
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.
Forasmuch as the Ancient Fathers of the Church led by example of the apostles who set men apart to the ministery of the Gospel by imposition of hands with prayer and fasting appointed prayers and fasts at the solemn ordering of Ministers and to that purpose allotted certain times in which only sacred orders might be given or conferred we following their holy and religious example do constitute and decree that Deacons and Ministers be Ordained or made but only upon the Sundays immediately following jejunia quatuor temporum commonly called Ember weeks appointed in ancient time for Prayer and Fasting purposely for this cause at their first institution and so continued at this day in the Church of England 2. Sunday The Epistle perswades to temperance and abstinence from all uncleanness The Gospel tells us how we may subdue that Devil namely by stedfast faith and servent and importunate prayer 3. Sunday The Epistle as the time calls for strictness of life The Gospel commends perseverance shewing the danger of relapsing For the end of that man is worse than the beginning 4. Sunday This is called Dominica Refectionis For the Gospel tells us of Christs miraculous feeding and satisfying the hungry souls that hunger after him and his doctrine and the Epistle tells us of a Ierusalem which is above which is free and a joyous place to which we as children are heirs Thus holy Church mixes joy and comfort without sorrow and afflictions 5. Sunday This is called PASSION-SUNDAY For now begins the commemoration of the Passion of our Lord and after a long funeral pomp and train the corps follows upon Good Friday The Epistle treats of the Passion The Gospel of our Lords being slandred by the bold malice of the Jews who call him Samaritan and tell him he hath a Devil which must needs be a thorn in his side and a part of his Passion 6. Sunday This is PALM-SUNDAY on which CHRIST came from Bethany to Ierusalem and was received with joy some strewing their garments others cutting down branches and strewing them in the way whose religion it is fit that we should imitate Bernard We should meet Christ by keeping innocency bear Olive by doing works of mercy carry Palms by conquering the Devil and our vices green leaves and flowers we carry if we be adorned with vertues and we strew our garments in the way when by mortification we put off the old man This week was called of old the GREAT-WEEK because it hath a larger Service than any other Week every day having a Second-service appointed It was called also the Holy-week because men gave over all worldly employments and betook themselves wholly to devotion this week The Courts were shut up and civil affairs laid aside and prisoners that were put in for small faults were freed Chrys. Hom. 30. in 10. cap Gen. Code l. 1. tit 4. 3. It was also called the week of Fasts Because fasting was then heightned and intended with watching and prayers for these six dayes were spent in lying upon the ground and afflicting the body in prayers watchings and fastings longer than ordinary And when they did eat their refreshing was only bread salt and water Epiphan adv Aerium It will not be amiss to set down Epiphanius somewhat more at large Aerius and his disciples had flouted at the Catholick Christians severities at this time Why say they do you keep Easter why do you keep such a strict fast before it it is Ienish thus to keep daies of fasting by a law it is an enslaving your selves to a yoke of bondage if I would determine to fast at all I would fast what day I pleased at mine own liberty Upon this principle it is saith that Father that Aerius and his followers affect to fast on Sunday and feast on Friday and to spend this week of Religion and Devotion in jollity and sport rising early to fill themselves with flesh and wine with which being full stuft they sport and scoff at the Catholick Christians folly in afflicting themselves with such severities But who says he are the more fools Aerius a silly fellow of yesterday still living with us or we who observe this severe discipline which our Fathers delivered us which they received from their Fathers and they from theirs and so from the Apostles The Epistles and Gospels of this week are concerning Christs Passion to the contemplation of which this week is dedicated Thursday THis day CHRIST washt his Disciples feet and gave them a commandment to do likewise Hence it is called Dies mandati Mandate or Maundy Thursday This day the penitents that were put out of the Church upon Ash-wednesday were received again into the Church partly because there was this day an holy Communion in memory of our Lords institution of the same this day and the Epistle is fitted to that purpose sit therefore it was that penitents should be reconciled this day upon which this Sacrament was instituted for the remission of sins to receive the holy Communion Partly because this day our Lord was apprehended and bound whose binding wrought our deliveranceâ— and freedome The form of reconciling penitents was in short this The Bishop goes out to the doors of the Church where the penitentsly prostrate upon the earth and thrice in the Name of CHRIST he calls them Come Come Come ye children hearken to me I will teach you the fear of the Lord then after he hath prayed for them and admonished them he reconciles them and brings them into Church The peniterts thus received trim their heads and beards and laying off their penitential weeds they reclothe themselves in handsome apparel The Church doors were wont to be set all open this day to signifie that penitent sinners coming from North or South or any quarter of the World shall be received to mercy and the Churches favour GOOD-FRIDAY THis day holy Church keeps a most strict Fast It is called GOOD-FRIDAY For a good day it was for us even the cause of all our good and ground of all our joy And so in respect of the effect of it Christs Passion may be a Gospel for a Feast and so it is upon Palm-Sunday But if we consider that our sins were the cause of his Sufferings and that it was we that crown'd his head with thorns nail'd his hands and feet and gored his side with a Spear so his Passion considered in the cause of it is matter of the greatest sorrow and in this respect we keep it a Fast. The Gospel is taken out of S. Iohn rather than out of any other Evangelist because he was present at the Passion and stood by the Cross when others fled and therefore the Passion being represented as it were before our eyes this day his Testimony is read who saw it himself and from whose example we may learn not to be ashamed nor afraid of the Cross of Christ. This day holy Church prayes expresly for all Jews Turks and Infidels Enemies of the Cross
gracious Lord hath so done his marvellous work of Christs Resurrection that it ought to be had in remembrance For which holy Church teaches us to sing as we are bound I will give thanks unto the Lord with my whole heart secretly amongst the faithful and in the Congregation Ver. 1. Evening Psalms are 113. 114. 118. The first is a Psalm of Thanksgiving especially for raising up Christ Ver. 6,7 Taking him out of the dust and lifting him out of the miâ—e to set him with and above the Princes when he raised him from the dead and set him at his own right hand in the heavenly places far above all Principalities and powers and Might and Dominion and every name that is named not only in this world but also in that which is to come Ephes. 1. 21. The 118. Psal. is part of it at least of Christs Resurrection as it is expounded S. Matt. 21. and Acts 4. 11. The stone which the builders refused is become the the head of the corner this day And therefore This is the day which the Lord hath made we will rejoyce and be glad in it ver 27. The 114. Psal. may seem at first sight not so applyable to Christs Resurrection for it is a Thanksgiving for the Jews deliverance out of Egypt Yet notwithstanding if we look well into it we shall find it proper enough for the day For as the Apostle teaches us All things hapned to them in types and figures not only words but actions were typical Egypt was a type of Hell and their captivity there a type of our captivity under sin and the Devil Their deliverance from thence a type and figure of our deliverance from Hell and that which the Psalmist here gives thanks for as past in the History is understood to be meant as much or more in the prophesie of Christs Redemption of his Church the true Israelites that walk in the steps of the Faith of our Father Abraham from sin and Hell by the power of his glorious Resurrection this day The first Lesson Morn is Exod. 12. in which is mentioned the Institution of the Passeover proper for this day the feast of the Passeover For as S. Aug. observes Ep. 119. We do in this Feast not only call to mind the history of our Saviours Resurrection but also celebrate the mystery of ours That as Christ this day rose again from death to life so by Christ and the vertue of his Resurrection shall we be 〈◊〉 alive and rise from death to life eternal Christ is therefore our true Passeover where of the other was a type The Lesson then is proper for the day So is the first Lesson Even Exod. 14â— For it is concerning the Israelites deliverance out of Egypt a type of our deliverance from Hell this day by Christs gloririous resurrection As that day Israel saw that great work which the Lord did upon Egypt Ver. 31. So this day we see the great conquest over Hell and Death finished by Christs triumphant Resurrection from the dead The Second Lessons are plain The Gospel gives us the full evidence of Christs Resurrection The Epistle tells what use we should make of it If Christ be risen seek those things that are above c. The Collect prayes for grace to make that use of it which the Epistle directs Thus holy Church is careful to teach and instruct all her children in the matter of the Feast preaching Christs Resurrection to us both in the type and Prophesie out of the Old Test. and in the History of it out of the New And she does not only teach us to know what God hath done for us this day but also she is careful that we may do our duty to God for this his marvellous goodness commanding and 〈◊〉 recting us to pray for grace to do our duty prescribing us excellent forms of adoring and blessing God for his mercy this day such methods as the Holy Ghost hath set down in which we may be sure to pray and praise God by the Spirit For the Antiquity of this Feast heaps of Testimonies might be brought but these two following may suffice 1. S. AVGVST Epist. 118. These things which are not written but we keep them by tradition if they be observed all the world over are to be understood to be commended to us and commanded either by General Councels whose authority in the Church is most safe or else by the Apostles as for example That the Passion of our Lord his Resurrection and Ascension into Heaven and the coming of the Holy Ghost should be observed by an Anniversary solemnity 2. CONSTANTINE The Great c. 17. The Feast of Easter we have kept from the first day of the Passion untill now Euseb. de vita Constant. l. 3. c. 17. And this was not in the practice of some few but of all Churches as he there testifies and is apparent from the great contention in the Church about the day Some following the Jewish accompt who kept this Feast the Fourteenth day of the first Month The first Month began with the new Moon whose fourteenth day or Moon as they call'd it was the day of the Vernal Equinox or if none such hapned then that whose fourteenth day came the soonest after the Equinox but the most Churches kept their Easter the first Sunday after the fourteenth day of the first Month which usage the Councel of Nice confirmed for these reasons First because it was the most general custome of the Churches Secendly because they would not in this particular comply with the Iews for though in some other cases they did it on purpose to sweeten them and make them plyable to Christianity as our Lord himself did and his Apostles Acts 21. 24. retaining many of their laâ—dable and useful Rites as of Exâ—ommunication Benediction Imposition of hands with many more which you may see in Grotius Annot. in S. Matth. 18. and Append. p. 54. for they loved not Innovation nor measured the goodness of their Religion by their distance from the Iews in things lawful and useful though I say the Primitive Christians did not like the Jewish Rites ever the worse because they were Theirs i.e. of Gods Institution but did use as many of them that were useful as they had occasion for yet in this of the time of keeping Easter they would not because it was of ill signification and scandalous for the Jews keep their Easter as typical and prefiguring Christ to come the Christians kept their Easter in thankful remembrance of Christ Come and Risen from the dead and therefore differing so much in the main of the Feast they would not comply with them no not so much as in the Time lest by that they might have been though to have complyed also in the very Feast and so have seemed to have denied their Lord as the Jews did Thirdly because after the Jews fashion of keeping of Easter they following at that time an Erroneous Account which had
called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination and the baptized the Enlightened to grant them that be admitted into the fellowship of Christs religion namely by baptism that they may eschew those things that be contrary to their profession or vow in baptism c. Though this custome of general baptism at Easter be not in use now yet this Collect is still seasonable as a general anniversary Commemoration of the great blessings received from God by our baptism and our solemn vow and profession made to him therein The Ancients were wont to observe Pasâ—ha annotinum an anniversary commemoâ—ation of their baptism they that were baptized at Easter the year before came the year following the same day to the Church and solemnly with obâ—ations and other religious offices commemorated the anniversary day of their new birth Though our Church does not in every particular observe the same custome yet she draws near to the ancient practice in this solemn though general Anniversary Commemoration of baptism this day minding us all this day of our baptism and our vow made therein and praying to God to enable us all to keep it And for this very reason does she appoint children to be baptized upon Sundays and other Holy-days when most people are present that they may be put in remembrance of their own profession made to God in baptism Preface before Baptism and happy were it for us if we would made good use of this care of the Church and be often remembring that solemn vow by which we have dedicated our selves to God to be an holy people the wilful breach of which vow is horrid Sacriledge In the Gospel our Saviour tells his Disciples that though they should weep and lament by reason of his death their sorrow should be turned into joy which no man should take from them namely after his Resurrection And such joy belongs to this time and to us in it if we be also his true Disciples and followers which how we may be the Epistle shews by minding us of what we promised and vowed when admitted into Christs School and gave up our names to him the abstaining from fleshly lusts and having honest conversation in all our Relations And this is the main drift of the whole Epistle the first of S. Peter out of which this is taken to perswade them that were born again and lately become Christians to walk suitably to such an holy profession and that chiefly in regard of the lively hope unto which they were begotten again by the Resurrection of Iesus Christ from the dead and so is most agreeable to the Churches meditations this day and season 4. Sunday after Easter This Collect is fit for this Paschal time from Easter to Pentecost a time of greatest joy the Church therefore prays that we may rightly observe the time be full of joy in a joyful time withal that our joy may be a true and real joy that our hearts may surely there be fixt where true joyes are to be found Such joyes as Christs Resurrection and the promised Comforter affords And one or both of these two grand occasions of Joy and Exultation to wit Christs Resurrection and the promise of a Comforter are the principal Subject of the Gospels from Easter to Whitsuntide but lest our joy should grow presumptious and luxuriant as joy is apt to exceed the Epistles for the same time admonish us of duties answerable as to believe in Christ to rise from the grave of sin to be patient loving meek charitable c. having our Lord for an example and the promise of his Spirit for our guide strength and comfort 5. Sunday after Easter The Gospel before promised a Comforter The Epistle and Gospel this day direct us what to do to obtain that promise Two conditions are required on our parts for the receiving of that promised Comforter First prayers or Rogations this the Gospel teaches Ask and ye shall receive that your joy may be full Secondly to love God and keep his Comandments S. Iohn 14. 15. This the Epistle exhorts to See that ye be doers of the Word c. The Collect prayes that we may feel the fruits and comforts of this holy Spirit in our hearts by good thoughts and abilities to perform them Of Rogation week This is called Rogation Sunday because upon the three following days Rogations and Litanies were used and Fasting for these two reasons 1. Because this time of the year the fruits of the earth are render and easily hurt therefore Litanies extraordinary are said to God to avert this judgement 2. Because our LORDS Ascension is the Thursday following therefore these three days before are to be spent in prayers and fasting Conc. Aurelian that so the flesh being tamed and the soul winged with fasting we may ascend with Christ. The Gospel is concerning Rogations teaching us how to ask of God so as we may obtain and withal foretels his approaching Ascension The Fast this week is voluntary for there is no Fast commanded betwixt Easter and Whitsunday as hath been observed before The Service formerly appointed in the Rogation days of Procession was the 103 and 104. Psal. with the Litany and Suffrages and the Homily of Thanksgiving Artic. Eliz. in the 7. year of her reign The 2. Psalms were to be said at convenient places in the common perambulation the people thus giving thanks to God in the beholding of Gods benefits the increase and abundance of his fruits upon the Earth At their return to the Church they were to say the rest of the Service mentioned Eliz. Injun 18 19. ASCENSION-Day THis day was Christs perfect triumph over the Devil Leading captivity captive Ephes. 4. 8. This day He opened the kingdom of Heaven to all believers as we say daily in the Te Deum See S. Iohn 3. 13. Acts 2. 24. Heb. 10. 23. His flesh opened that passage in that he deserved to enter there first For when he was taken up on high then he opened the Gates of Heaven Chrysost. upon that place of the Hebrews Therefore the Church appoints for this day the 24. Psalm Lift up your heads O ye gates and be ye lift up ye everlasting doors and the King of glory shall come in This day gives us hopes of Heaven in that our flesh in the first-fruits is thâ—ther ascended For if God had not intended some great good to our nature he would not have received the first-fruits up on high Christ taking the first-fruits of our nature this day carried it up to God and by those first-fruits hath made the whole stock to be sanctified And the Father highly esteemed the gift both for the worthiness of him that offered it up and for the purity of the offering so as to receive it with his own hands and to set it at his right hand To what Nature was it that God said Sit thou on my right hand To the same to which formerly he had said dust thou art and to dust thou
of Christ and his triumphant Ascension For God Almighty did so direct the mind of the Prophets that that which was spoken by them of other persons and actions is oft-times more exactly fulfilled in and by Christ. Osee 11. 1. Out of Egypt have I called my Son was there spoken of the deliverance of the people of Israel out of Egypt fulfilled in Christ S. Matth 2. 15. What David sayes of himself I will open my mouth in a payable was fulfilled by Christ S. Matth. 13. 35. The 72. Psalm was written for Solomon as the title shews but more exactly fulfilled of Christ. Davids complaint or his own nâ—sery Psal. 35. 19. verified in Christ. S. Iohn 15 25. Nay more which is worth our observation some things David speaâ—s of himself which do not agree to him but in a figure which agree to Christ in the letter as They parted my garments among them and cast lots upon my vesture Psalm 22. 17 18. Nay in the same Psalm and sometimes in the same verse some words will not agree to Christ as Psal. 69. 5. My faults are not hid from thee These cannot be spoken of Christ who knew no sin Some words again most properly belong to Christ as verse 22. They gave me gall to eat and when I was thirsty they gave me vinegar to drink Thus holy Church hath in the Lessons and Gospel preached to us the Ascension of Christ in the type and antitype In the Epistle she teaches us our duty not to stand gazing up to Heaven wondring at the strangeness of the sight but to take heed to demean our selves so as that we may with comfort behold him at his second coming his coming to judgment Act. 1. 11. Why stand ye gazing up into heaven there is other business to be done fit your selves for another coming for this same Iesus which was taken up from you into heaven shall so come even as ye have seen him go into heaven In the Collect we are taught to pray that we as far as may be may conform to our Lord in his Ascension that like as we believe him to have ascended into the Heavens so we may also in heart and mind thither ascend and with him continually dwell In the special Psal. and Hymn we adore and bless God for our Saviours glorious Ascension It is pleasant to behold the rare beauty of the Churches offices as on others so on this day how each part suits the other The Gospel to the Lessons the Epistle to the Gospel the Collect and Psalms and Hymns all fitted to the same and all to the day For the Antiquity of this day See S. Aug. Epist. 118. cited upon Easter day Epiphanâ— and Chrys. upon the day Sunday after Ascen This is called Expectationsweek for now the Apostles were earnestly expecting the fulfilling of that promise of our Lord. If I go away I will send the Comforter to you S. Iohn 16. 7. The Epistle exhorts to earnest prayer for the Comforter promised in the Gospel which the Church performs in the Collect. WHIT SVNDAY THis day the HOLY GHOST came down from heaven upon his Church as the Epistle tells according to the promise of the Gospel As in a long war it happens when the war is ended and peace concluded Pledges and Hostages are mutually sent both as tokens of and securities for the mutual agreement and peace so was it betwixt God and Man After our Lord Jesus had ended the long war betwixt God and Man and finished the reconciliation he sent up or rather he carried up himself our Hostage our flesh and nature ennobled by the union with his Divine Person as a royal pledge to his Father on the other side God sent this day his royal Hostage his holy Spirit a security for our future peace 1. S. Iohn 4. 12 13. Chrys. Hom. 1. in Pentecost Edit Savil. tom 5. The Devil had taken us captive our Lord Christ undertakes the quarrel his death was his battel but then he seem'd to be overcome but up he got again at his Resurrection that was his victory his Ascension was his triumph and as the ancient custome was for Conquerours to scatter gifts amongst the beholders especially on the last and great day of the triumph so does our Lord in this last day of the Feast the Conclusion of his triumph he doth as it were make the Conduits run with Wine he poured out his Spirit so upon all flesh that some mockers said they were full of new wine Acts 2. 12. He casts abroad his new wine new gifts and graces of the world giving to some the word of wisdome to others the gift of knowledge to others faith to others the gift of healing to others the working of miracles to others prophesie to others discerning of spirits to others divers kinds of tongue to others the interpretations of tongues all these worketh one and the same spirit the Holy Ghost 1 Cor. 12. 4. whom the Lord Christ as he promised sent down this day with these gifts in honour of whom and his gifts we keep this day holy This time was also appointed of old for solemn baptism The reason was 1. Because this day the Apostles were baptized with the holy Ghost and fire Acts 2. 3. 2. Because this day three thousand were baptized by the Apostle Acts 2. 40. In memory of which the Church ever after held a solemn custome of baptizing at this Feast Gratian. de Consec Dis. 3. c. 13. This day is called Pentecost because it is fifty days betwixt the true Passeover and Whitsunday As there were fifty days from the Jews Passeover to the giving of the Law to Moses in Mount Sina which Law was written with the finger of God for from the 14. day of the first month the day of the Passeover to the third day of the third month the day of the Laws giving Exod. 19. are fifty days so from the true Passeover which was celebrated when Christ was offered up for us are fifty days to this time when the Holy Ghost came down upon the Church to write the new Lawâ— of Charity in their hearts Upon this meditation S. Aug. breaks out thus Who would not prefer the joy and pleasure of these mysteries before all Empires of the world Do you not see that as the two Seraphins 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 S. Aug. Ep. 119. Note that we must not count the fifty days from the very day of the Passeover but from the Sunday following and so God directed the Jews Lev. 23. 15. speaking of their Pentecost or Feasts of Weeks And ye shall count from the morrow after the Sabbath from that day seven weeks shall be compleat It is also called Whitsunday from the glorious Light of Heaven which was then sent down upon the Earth from the Father of Lights so many tongues so many Lights which kindled such
a light in the world on this day as never shall be put out to the worlds end as also because the new baptized which were many at that Feast Whitsunday and Easter being the two solemn times of baptism and of old called Illuminati the Enlightned Heb. 6. 6. from the spiritual light they received in baptism were then cloathed in white garments as types both of that spiritual whiteness and purity of soul which they received in baptism and were carefully to preserve all their life after As also of their joy for being made then by baptism members of Christ Children of God and Heirs of the Kingdom of Heaven White is the colour of joy says Eccles. 9. 8. Let thy garments be always white for God now accepts of thy works S. Cyril in his 4. Cat. myst alluding to this ancient custome of the new baptized of putting off their old garments and clothing themselves in pure white hath words to this effect This white clothing is to mind you that you should always hereafter go in white I speak not this to perswade you always to wear white clothes but that you should ever be clothed with spiritual white brightness and purity o soul. that so you may say with divine Esay 61. 10. I will greatly rejoyce in the Lord for he hath clothed me with the garments of salvation he hath covered me with the robe of righteousness Of which robe of righteousness and garment of salvation the white vestment was a resemblance Apoc. 19. 8. And to her was granted that he should be arrayed in fine linnen clean and white for fine linen is the righteousness of the Saints Whitsunday then is as much as Dominiâ—a in albis the Sunday in white The Greeks for the same reason call Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bright Sunday because then also the new baptized wore white But the Latins call neither of these days from thence but give them their names from the Resurrection and Pentecost and the Octave of Easter or Low Sunday is by them called Dominica in Albis as is abovesaid pag. 154 155. This Holy day hath Proper Lessons and Psalms The Second Lessons are plain The Morning first Lesson Deut. 16. gives us the Law of the Jews Pentecost or Feast of Weeks which was a type of ours The Evening first Lesson Wisd. 1. is fit for this day For it treats of the holy Spirit ver 5 6. how it fills the world ver 7. which was most exactly fulfilled this day in which they were all filled with the holy Ghost Acts 2. The Psalms for the morning 45. 47. are very proper to the day The beginning of the 45. is concerning the Birth of Christ and therefore used upon Christmas-day but the latter part is concerning the calling of the Gentiles ver 10 11. and the glory of the Church the King of Heavens Daughter v. 14. Who is all glorious within through the heavenly gifts and graces of the holy Ghost sent down this day which glorious gifts miraculously poured upon the Church brought in the Gentiles to the Christian faith ver 15. The Virgins that be her fellows shall bear her company and shall be brought unto thee For which all the people shall as holy Church directs us to do this day give thanks unto thee verse 18. In holy ` Davids Psalms as we do so Theodoret in Psal. I will remember thy Name from one generation to another therefore shall the people give thanks unto thee world without end That is all people to the worlds end shall praise God for these blessings upon the Church with those Psalms which I compose and so though I be dead long before yet in my Psalms sung by them I will remember thy Name from one generation to another The 47. Psalm is a song of praise for the conversion of the Gentiles by the Gospel published this day in all Languages Acts 2. for which the Prophet invites them to active praises ver I. O clap your hands together all ye people O sing unto God with the voice of melody for God is gone up in jubilo with a merry noise ver 5. That was upon Ascension day And now he is set upon his holy and royal seat he reigns over the heathen makes the Princes of the people joyâ— in one body unto the people of the God of Abraham brings the Gentiles in to the Jews and makes one Church of both and that by the Gospel of the kingdom published this day to all Nations and so that was done this day for which this Psalm gives thanks Evening Ps. are 104 145. These two are thankful Commemorations of the various gifts of God the Holy Ghost who then gave temporal this day spiritual gifts which spiritual gifts of this day were shadowed out by those temporal and all come from the same spirit 1 Cor. 12. 4. to whom this Feast is held sacred So that in blessing the Author of them we bless the Author of these the holy Spirit from whom these divers gifts Some part of the 104. is more particularly appliable to this Feast He maketh the clouds his chariots that was upon Ascension day when he went up to Heaven in a cloud Acts 1. 9. ver 5. Then follows ver 30. Emittis spiritum Thou sendest forth thy Spirit and they shall be made thou shalt renew the face of the earth which is proper to this day for this day the Holy Spirit was sent and renewed the face of the Earth with new Creatures new Men of new hearts and new tongues Acts 2. Old things passed away and all things are become new The same Harmony of Epistle Gospel and Collect and Lessons and Psal. that we have observed upon Christmas and Easter and Ascension may with pleasure be meditated upon this day The same Ancients testifie the Antiquity of this Feast that gave in evidence for Easter Munday and Tuesday in Whit sun-week THe Epistles for both relate not only to the sending of the Holy Ghost but also to Baptism which the Church takes often occasion to remember us of by her Readings and Usages and would have us improve them all towards most useful Meditations This is one of the four Ember-weeks of which see above after the first Sunday in Lent p. 149. TRINITY-SVNDAY IN Ancient Liturgies and Ritualists we find this day lookt upon as an Octave of Pentecost or as Dominica vacans of which Name is spoken p. 219. and that the observing of it as a Feast of the Trinity was of later use and more late in the Roman Church than in some other See Decretal lib. 2. T. 9. De Feriis And there were who objected that because on each day and especially Sundays the Church celebrates the praises of the Trinity in her Doxologies Hymns Creeds c. Therefore there was no need of a Feast on one day for that which was done on each But yet the wisdom of the Church thought it meet that such a Mystery as this though part of the
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
And with thy Spirit Much after this manner was the Jews practice Neh. 8. 4. 6. Ezra the Scribe stood upon a Pulpit of wood c. and opened the book in the sight of all the people and when he opened it all the people stood up and Ezra blessed the Lord the great God and all the people answered Amen Amen and worshipped Verse 8 Then Ezra read in the Book and gave the sense and caused them to understand the reading So we see that both amongst Jews and Christians of old the Preacher before his Sermon used only a short Salutation or Blessing to which the people having answered the Sermon began And though the Church of England uses not the very same form yet in this she follows the ancient practice prescribing only the short prayer of our Lord and indeed what need any more For whatsoever we can desire is abundantly prayed for before in the Liturgy and needs not be prayed over again immediately And therefore there being no need of such a solemn prayer the Church hath appointed none but only the Lords Prayer and no other being appointed no other should be used by the Preacher For as hath been shewn Pag. 1. No prayers should be used publickly but those that are prescribed lest through ignorance or carelesness any thing contrary to the faith should be uttered before God How necessary such restraint of privatemens prayers in publick is and how good that reason is for such restraint a little experience of licentious times will abundantly shew The pulpit is no security from errors Men may as well speak blasphemy or vanity before the Sermon as in it Is it not reason then that the Church should take care what she can to prevent this danger by restraining that liberty which is so likely to run men into it Suppose some Preacher should be so careful as not to vent any thing unsavory yet the Church cannot be secured of all and therefore must not allow a general liberty Nay suppose the Church could be assured of all Preachers care in this particular that their prayers should be for matter sound and good yet how should it be reasonable for the Church to allow any private person or Preacher to offer up to God a prayer in the name of the Congregation as their joynt desire to which they never before consented themselves nor their Governors for them A Preacher may pray for his Auditory by himself though they know it not nor consented to it before hand but it is not imaginable how he should offer it up in their name or call it their prayer to God as sometimes the use hath been which neither they themselves nor their Governours whom Christ hath impowred to make prayer for them have consented to or acknowledged for theirs no more than any man can call that the Petition of a Town which he shall present in their names though they never before consented to it or so much as saw it before it was presented This Form of bidding Prayers is very ancient we may see the like in S. Chrys. and other Liturgies which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Allocutions in which the Deacon speaks to the people from point to point directing them what to pray for as hath been said before This is all the difference betwixt them and this that in them the people were to answer to every point severally Lord have mercy c. In this they are taught to sum up all the Petitions in the Lords Prayer and to pray for them all together This was the practice in King Edw. the Sixth's time as appears by Bishop Latymer Iewel and others in those daies whose Forms of Bidding Prayers before Sermon are to be seen in their writings If there be no Sermon there shall follow one of the Homilies set forth So was it of old appointed Conc. Vas. c. 4. If the Parish Priest be sick or cannot preach let the homilies of the holy Fathers be read by the Deacon Part 2. The OFFERTORY followes which are certain sentences out of holy Scripture which are sung or said while the people offered Durant Offerings or Oblations are an high part of Gods service and worship taught by the light of nature and right reason which bids us to honour God with our substance as well as with our bodies and souls to give a part of our goods to God as an homage or acknowledgement of his Dominion over us and that all that we have comes from God 1 Chron. 29. 14. Who am I and what is my people that we should be able to offer so willingly after this sort for all things come of thee and of thine own have we given thee To bring presents to him that ought to be feared Psal. 76. 11. This duty of offerings was practised by the Fathers before the Law with a gracious acceptation Witness Abel Gen. 4. 4. Commanded in the Law Exod. 25. 2. Speak to the children of Israel that they bring me an offering So Deut. 16. 16. Confirmed by our Saviour in the Gospel S. Matth. 5. 23. Therefore if thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee leave there thy gift before the altar and go thy way first be reconciled to thy brother and then come and offer thy gift If any man conceives that this offering here mentioned was a Jewish perishing rite not a duty of the Gospel to continue let him consider First that there is the same reason for this duty under the Gospel as there was under or before the Law God being Lord of us and ours as well as of them and therefore to be acknowledged for such by us as well as by them Secondly that all the rest of our Saviours Sermon upon the Mount was Gospel and concerning duties obliging us Christians and it is not likely that our Saviour should intermix one only Judaical rite amongst them Thirdly that our Saviour before all these precepts mentioned in this his Sermon whereof this of oblations is one prefaces this severe sanction S. Matth. 5. 19. Whosoever shall break one of the least of these commandments and shall teach men so shall be called the least in the kingdom of heaven which could not be truly said concerning the breach of a Jewish outworn rite 4. That our Saviour hath carefully taught us there the due manner of the performance of this duty of oblations like as he did concerning alms and prayers and no man can shew that ever he did any where else nor is it probable that he should here carefully direct us how to do that which was presently to be left and was already out of force as this was supposing it to be a Jewish rite We may then I conceive suppose it for a truth that oblations are here commanded by our Saviour Add to this that offerings were highly commended by the Gospel in the Wise men that offered Gold Frankincense and Myrrhe S. Matth. 2. 11. and that they
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
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
Ruffin in Symb. Tertul. de praescrip This the Catholick Church received from the Apostles Holding this rule we shall be able to convince all Hereticks whatsoever that they be departed from the truth Irenaeus l. 1. c. 3 19. In the next place holy Church directs the Priest to examine the sick person concerning his life and conversation especially concerning these two particulars 1. Whether he forgives all the World 2. Whether he hath satisfied all injuries done to others without which the medicine of repentance which is necessary to the sick persons salvation will not profit him For the first our Saviour tells S. Matth. 6. 14. That unless we forgive others neither our persons nor our Prayers will be accepted God will not forgive us And for the second Non remittetur peccatum nisi restituatur ablatum Repentance without restitution and reparation of injuries cannot be true and serious or if it can it cannot profit Aug. ep 5. For if he that is injured by another cannot be forgiven of God unless he forgives him that injured him how can he that injures others and does not make him restitution hope for pardon Chrysost. Hom. 15. in S. Matth. The Priest therefore is to advise him that whereinsoever he hath injured any he should make satisfaction to the uttermost of his power By the uttermost of his power is not meant that he must give to the injured persons all his estate nor that he must restore four-fold for injuries done which was required in some cases under Moses Law by way of punishment rather than of satisfaction but that he be careful to the uttermost of his power that the person injured be so repair'd that he be no loser by him which is all that by the law of justice which commands to give every man their due is required Ezek. 33. 14 15. When I say to the wicked he shall surely die if he turn from his sin if he restore the pledge give again that he hath robbed it is not if he restore fourfold but if he restore that which he hath robbed he shall surely live Then the Priest is to admonish the sick person to settle his estate For the discharging of his own conscience and quietness of his Executors But holy Church exhorts men to do this work in their health that when they are sick they may not be troubled about the world but may bestow their whole time and care as it is fit about setling and securing their future estate And were men possest with that fear and trembling that S. Paul speaks of Phil. 2. 12. they would be careful to gain all the time that might be then to work out their salvation The Minister may not forget to move the sick person and that most earnestly to liberality towards the poor This is to have mercy upon our own souls saies S. Aug. or Christum scribere haeredem to make Christ our heir Foâ— when the poor receives from us Christ stands by and reaches out his hand to receive with them In as much as ye have done it to one of these little ones ye have done it to me S. Mat. 25. 40. As it is always necessary to be put in mind of this duty so especially at this time of sickness For then we are failing and therefore most necessary it is then to make friends of the unrighteous Mammon that when we fail they may receive us into everlasting habitations S. Luke 16. 9. Then we are going to give up our account to God and therefore then most necessary it is to do the best we can to procure a gracious Absolution at the day of judgment Now nothing seems more powerful with God to procure that than liberality to the poor Come ye blessed for I was hungry and ye gave me meat S. Mat. 25. 34 35. Here shall the sick person make a special Confession if he féel his conscience troubled with any weighty matter It would be considered whether every deadly sin be not a weighty matter After which Confession the Priest shall absolve him After which follows a most excellent prayer or two and the 71. Psalm all very fit to a sick persons condition as will appear without an Interpreter to the attentive Reader A most excellent and pious Benediction of the Priest concludes all and so ends this Office Of the Communion of the Sick THe Churches care for the sick ends not here For besides all this she appoints that if the sick person desires it the Priest may communicate him in his private house if there be a convenient place where the Curate may reverently minister Rubr. before priv Com. of Sick so was the ancient decree of holy Church Nic. Can. 13. Cod. Eccl. univer Generalitor omni cuilibet in exitu posito Eucharistiae participationem petenti Episcopus cum examinationâ— oblationem impertiat To every man that is ready to depart out of this world let the Bishop after examination and trial give the holy Communion if he desires it For this saies the Counsel is antiqua Canonica lex ut siquis vità excedat ultimo necessario viatico minime privetur This is the ancient law of the Church saies this Conc. there concerning him that is dying that whosoever he be he shall not be denied the last and most necessary viaticum of his life This viaticum or provision for the way is the holy Communion as is plain in the Canon cited For though as learned Albaspineus observes this word Viaticum was applyed to more things besides the Eucharist as to Alms to Baptism to Absolution which are all necessary helps in our journey to heaven Yet in this Canon I conceive the Viaticum or provision for the way to be the holy Eucharist For in the first part of the Canon it is call'd Vltimum Viaticum the last provision for the way which cannot be meant of any other properly but of the holy Eucharist For the rest for instance Absolution of which Albaspineus understands this Canon is Reconciliatio Altaribus a Reconciliation to the Altar or Sacraments as it was anciently call'd a fitting or qualifying of the Communicant for the holy Eucharist and therefore to go before it as the 76. Can. of Carth. 4. directs and for Alms they are part of the fruits of penance and so necessary to fit us for Absolution and Baptism is janua Sacramentorum the first admission into Christs Church which gives the first right to the Communion and Sacrament-of the Church and therefore all these being prâ—cedâ—â—ous to the holy Eucharist cannot be call'd any of them ultimum viaticum the last provision but only the Euchariâ—â— it self Besides in the last part of the Canon there is expresly mentioned the participation of the Eucharist which must be the same with the Viaticum in the first part as may appear by this The Canon immediately before this had â—rected that penitents especially those of the first or second degree should fulfil the Câ—urches tax before they
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
in Baptism used only for reverence and decency not for necessity p. 247. Not thought necessary by the Church p. 248. Infants to be Baptized ibid. c. Interrogatories at Baptism ancient and reasonable p. 250 253. The ancient Abrenunciations in Baptism p. 251 c. Abrenunciation not absolutely necessary to Baptism p. 256. The ancient Exorcisms what ibid. Observ'd Uniformiter in Universo Mundo ibid. Names given at Baptism why p. 257. Susceptores Godfathers p. 255. their promises bind the child ibid. Dipping or sprinkling sufficient in Baptism p. 257. Thrice dipping of old to signifie the Mystery of the Trinity ibid. Why afterwards but once 258. vide Font. The sign of the Cross used in Baptism and in the Forehead and why p. 259. The Necessity and Efficacy of Baptism p. 245. Guardians contract for Pupils p. 255. He that is Baptized may Baptize in case of necessity p. 261. Baptism ministred at Easter vide Easter Baptism is Janua Sacramentorum p. 288. Of Private Baptism p. 260. in case of necessity in any decent place ibid. Iustified against Objections p. 261 c. Of the Blessing by whom to be pronounced p. 76. How to be received p. 77. God blesseth by the mouth of his Minister p. 78. The Priest giving the Blessing comes down from the Altar and why p. 244. Bidding of prayers p. 220. Ancient p. 223. No prayer before Sermon but the Lords Prayer p. 220. Nothing said before Sermon of old but Gemina salutatio ibid. Restraint of private prayers in publick necessary p. 221. 222. Bidding of Prayers practised by Bishop Latymer Jewel c. p. 223. Of Burial and the Rites thereof p. 303 c. An Ancient custome after Burial to go to the Holy Communion p. 306. Funeral Doles an ancient custome p. 307. C. Of Churches Chappels dedicated to Gods service p. 316. Of Churches Chancels and the Fashion of Churches p. 322. Church divided into the Nave and Chancel p. 322 323. Nave what it is p. 323. Chancel why so called ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what p. 325. Chorus Cantorum what ibid. Soleas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sanctuary what p. 326. Absis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Altar p. 326 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 329. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ibid. Diaconicum what 330. The respect given to Altars p. 331. Consecration of Churches and Chappels See Dedication Mother Church why so called p. 258. A description of the Church p. 75. What meant by Curates ibid. The Collects why so called p. 67. called of old Missae Blessings Sacramenta and why 68. by whom Composed p. 69. The Object of them ibid. Their Form and proportion p. 70. The Matter of them p. 71. Of the Collect for Peace 73. for Grace 74. for Kings ibid. for the Church p. 75. Of the Collects from Septuagesima to Easter 139. From Trinity to Advent p. 195. Common Prayers set and prescribed and why p. 1. But One and the same in the whole National Church p. 2. The publick prayers of the Church called the Apostles Prayers why p. 4. Essentials only of publick worship appointed under the Gospel p. 3. Publick Service more acceptable than private p. 7. and why p. 8. Accepted of God not only for the present but absent alsoon just cause p. 9. Strange worship what p. 6 7. Divine Service may be said privately See Service The Communion Service p. 207. Second Service ibid. to be read at the holy Table ibid. The Church by reading the Second Service there keeps her ground ibid. why so called ibid. Much of the order of the Communion Service set forth out of Dionysius Eccles. Hierar p. 215 216. The thrice holy triumphant Song p. 233. The Consecration of the holy Sacrament of the Lords Supper in what words it consists p. 234. The Bread and Wine common before the Consecration p. 235. The Priest to receive the Sacrament first ibid. The Sacrament to be delivered the people in their hands ibid. Kneeling 236. Amen to be said by the Communicant and the Reason of it ibid. The Sacrament of old delivered to the people at the Railes of the holy Table ibid. Thrice a year every Parishioner to Communicate at Easter by name p. 237. In the Primitive Church they communicated every day ibid. How this failed p. 238. Care of the Church to reduce the Primitive Order p. 239. Why at Easter ibid. Bread and Wine remaining after the Consecration how to be disposed of p. 241. the Angelical Hymn when sung and why p. 242 243. It was made of old by Ecclesiastical Doctors the penalty of refusing it p. 244. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why so called ibid. Washing of hands before the Consecration why 218. This Sacrament to be received fasting Commandments repeated at the Communion-Service p. 209. Of the Communion of the sick p. 286. That the Communion is not to be denied to persous dangerously sick appears by the 13 Can. Con. Nice p. 287. The several degrees of penance for wasting sins in the Greek Church p. 293 294 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who p. 294. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ferula what p. 293. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what p. 296 297. How much of the Communion-Service shall be used at the delivery of the Communion to the sick in case there had been that day a Communion p. 302. Confession by Priest and people with an humble voice p. 1◠13. Service begins with it and why p. 13. Churching of women and the Rites thereof p. 307 308. Of the 121 Psalm and a doubt about one expression therein cleared p. 308. Women to be Church'd must offer p. 313. To be vail'd and why p. 308 c. Chrysomes what p. 155. Of Commination p. 314. Of Amen in the Commination and what it meaneth ibid. Confirmation when to be administred and why then p. 262 263. A Godfather to witness the Confirmation p. 265. Confirmation the act of the Bishop ibid. Imposition of hands the most Ancient and Apostolical Rite of Confirmation p. 267. The benefit of Confirmation p. 267 c. To continue in the Church while Militant p. 272. A Fundamental ibid. The Apostles Creed upon what occasion made p. 49. to be said daily twice Morn and Even p. 51. by Priest and People Why p. 53. Standing why p. 54. Athanasius Creed p. 54. When used and why p. 55. The Nicene Creed why so called p. 214. called also the Constantinopolitan and why p. 215. When begun to be used at the Communion-Service ibid. why read after the Epistle and Gospel ibid. Christmas-day p. 101. The Proper Psalms for it p. 101,102,103 The frame of the Church Service that day admirable p. 104. The Antiquity of the day and upon the 25 of December p. 105. Candlemas p. 200. Procession peculiar to it ibid. The Antiquity thereof p. 201 202. D. Of the Dedication of Churches and Chappels to Gods
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