beginning c. The Collect. ALmighty and everlasting God we humbly beseech thy majesty that as thy onely begotten son was this day presented in the temple in substance of our flesh So grant that we may be presented unto thee with pure and clear minds by Jesus Christ our Lord. The Epistle The same that is appointed for the Sunday The Gospel When the time of Luk. 2. verse 22. unto verse 27. Saint Matthias day 1. B. of Edw. 6. Deliver me O Lord from the evil man c. Psal. 140. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which in the place of the traitor Judas bidst choose thy faithful servant Matthias to be of the number of the twelve Apostles grant that thy Church being alway preserved from false Apostles may be ordered and guided by faithful and true Pastors through Jesus Christ our Lord. The Epistle In those dayes Peter Act 1. verse 15. unto the end The Gospel In that time Jesus answered Mat. 11 verse 25 unto the end Z. Annuntiation of the Virgin Mary 1 B. of Edw. 6. Lord I am not high minded c. Psal. 131. Glory be to the Father c. As it was in the beginning c. The Collect. We beseech thee Lord powre thy grace into our hearts that as we have known Christ thy sons incarnation by the message of an angel so by his crosse and passion we may be brought unto the glory of his resurrection through the same Christ our Lord. The Epistle God spake once again unto Ahaz Isai. 7. verse 10. unto ver 16. The Gospel And in the sixth moneth Luke 1. verse 26. unto ver 39. Saint Marks day 1 B. of Edw. 6. Lord I call upon ' thee hast thee unto me c. Psal. 141. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which hast instructed thy holy Church with the heavenly doctrine of thy Evangelist St. Mark give us grace that we be not like children carried away with every blast of vain doctrine but firmly to be established in the truth of the holy Gospel through Jesus Christ. c. The Epistle Unto every one of us is given grace Ephes. 5. verse 4. unto ver 17. The Gospel I am the true vine John 15. verse 1. to verse 12. A. Saint Philip and James 1. B. of Edw. 6. at Mattens The second Lèsson Acts 8. unto when the Apostles Behold how good and joyful a thing it is c. Psal. 133. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God whom truely to know is everlasting life grant us perfectly to know thy son Jesus Christ to be the way the truth and the life as thou vast taught Saint Philip and other apostles through Jesus Christ our Lord. The Epistle James the servant of God James 1. verse 1. unto ver 13. The Gospel And Jesus said unto his disciples Joh. 14 ver 1. unto ver 15. Saint Barnabas Apostle 1 B. of Edw. 6. at Mattens The second Lesson Acts 14. unto the end I cryed unto the Lord with my voice c. Psal. 142. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd almighty which hast endued thy holy Apostle Barnabas with singular gifts of thy holy Ghost let us not be destitute of thy manifold gifts nor yet of grace to use them alway to thy honour and glory through Jesus Christ our Lord. The Epistle Tidings of these things Acts 11. verse 22. unto the end The Gospel This is my commandement John 15. ver 12. unto ver 17. 1. B. of Edw. 6. At Evensong The second Lesson Acts 15. unto after certain dayes Saint John Baptist. 1 B. of Edw. 6. Proper Lessons at Mattens The first Lesson Malach. 3. unto the end The second Lesson Mat. 3. unto the end Hear my Prayer O Lord c. Psal. 43. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God by whose providence thy servant John was Baptist wonderfully born sent to prepare the way of thy son our Saviour by preaching of â—enance make us so to follow his doctrine and holy life that we may truly repent according to his preaching and after his example constantly speak the truth boldly revuke vice and patiently suffer for the truthes sake through Jesus Christ c. The Epistle Be of good chear my people Isai. 40. verse 1. unto ver 12. The Gospel Elizabeths time came Luke 1. verse 57. unto the end 1 B. of Edw. the 6. proper Lessons at Even-song The first Lesson Malach. 3. unto the end The second Lesson Mat. 14. unto when Jesus heard B. St. Peters day 1. B. of Edw. 6. At Mattens The second Lesson Acts 3. unto the end Blessed be the Lord my strength c. Psal. 144. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which by thy son Jesus Christ hast given to thy Apostle St. Peter many excellent gifts commandedst him earnestly to feed thy flock make we beseech thee all Bishops and pastours diligently to preach thy holy word and the people obediently to follow the same that they may receive the crown of everlasting glory through Jesu Christ our Lord. The Epistle At the same time Herod the Acts 12. verse 1. unto verse 12. The Gospel When Jesus came into the Mat. 16. verse 13. unto verse 20. 1. B. of Edw. At Evensong The second Lesson Acts 3. C. Saint Mary Magdalene Praise the Lord O my soul c. Psal. 146. Glory be to the Father c. As it was in the beginning c. The Collect. MErciful father give us grace that we never presume to sin through example of any creature but if it shall chance us at any time to offend thy divine Majesty that then we may truely repent and lament the same after the example of Mary Magdalene and by lively faith obtain remission of all our sins through the onely merits of thy son our Saviour Christ. The Epistle Whosoever findeth an honest faithful woman c. Prov. 31. The Gospel And one of the Pharises desired Jesus c. Luk. 7. ver 36. unto the end St. James the Apostle 1. B. of Edw. 6. O praise the Lord of heaven Psal. 148. Glory be to the Father c. As it was in the beginning c. The Collect. GRant O merciful God that as thy holy Apostle Saint James leaving his Father and all that he had without delay was obedient unto the calling of thy son Jesus Christ and followed him So we forsaking all worloly and carnal affections may be evermore ready to follow thy commandments through Jesus Christ our Lord. The Epistle In those dayes came Acts 11. verse 26. unto ver 3. of chap. 12. The Gospel Then came to him the mother Mat. 12. verse
it more decent laudable and profitable to sanctifie those which the elder Apostolick and purer Church was wont to solemnize Now what those dayes were in Zanchys judgement he soon after deciphers by the Festivals of Easter Pentecost Ascension Good-Friday Christs Nativity But to turn the keen edge of this great mans testimony two places are cited from him which some would perswade are of a contrary import and fit it is we should before we leave him see the peace kept betwixt Zanchy and himself It is more agreeable with the first institution and Apostolical writings that onely one day in a week be kept holy so saith Zanchy and so I for what doth these words exhibite but barely this that in the Apostles times there is no constat of any other Christian Festival observed then the weekly onely which I conceive few will deny Again They have not done ill who have abolished all but the Lords day This is granted too for Festivals being of an adiaphorous and indifferent quality far be it from me to impute sin to them who abrogate them I speak of Magistrates impowred with the supream Authority but though I allow they have not done ill in the abolishing yet do I conceive they had done better in retaining them So that I cannot discern any material interfearing betwixt Zanchy quoted pro and con but that he is reconcileable enough both to himself and to the Doctrine of the forecited Confessions and all speaking home as to the advantage of our Churches liberty in appointing dayes and of her prudential piety in selecting these But the best reformed Churches have laid these Holy dayes aside and it is fit we conform to them Answer If the Churches here intended be as the contrivers of it administer cause of conjecture those of Geneva France Scotland Belgia it will raise a new question whether they may properly be called the best reformed Churches a question fit to be stated before they be propounded as exemplary to us To which end very proper it is that it be demonstrated to us that the advenu'es the entries the mode and way of their Reformation was agreeable to principles of Christianity that the work proceeded in a regular sober and orderly manner was not carried on by tumult sedition and Rebellion For this hath been controverted and no satisfaction given adaequate or which hath made even with all scruples Again omitting how and to examine what they did we say their several parcels of that new structure which they cry up for so rare a beauty whose symmetry and proportion in the sense of many learned and judicious men holds no conformity to the rules of Christianity They have it is feared in an odd humour of singularity abandoned the most excellent order of Bishops an order of 1500. years standing before the new fangled discipline wherein if they have done well the consequence must infallibly be that all those blessed Martyrs Confessors Fathers and others holy men of former ages did abuse the Church in preserving such a Prelacy and that Gods providence was supinely negligent and fast asleep to permit his Church all along so many Centuries to be so mis-governed To proceed they have not onely layed aside these holy-dayes above specified but even the Lords day it self which our great adversaries themselves repute to be of Divine institution True it is they make it a day of publick assembling but not for sacred concernments alone No for civil also having their markets kept upon those dayes Till these obstacles be removed we hold it not just that they pretend to the title of the best reformed Churches Onely one objection more I must not fastidiously slight To which though à clarissimo ingenio occupata sunt meliora it hath been the exercise of a more learned pen I shall endeavour an answer The Objection is this many of these festivals had their rise and growth from Christians conformity to the heathenish feasts and customs which is not agreeable to Gospel principles Answer No proof being produced out of ancient monuments to strengthen this assertion it is as easily repelled as offered there is indeed reference made to Gregory the great but that Epistle being the 71. of his 9. Book speaks short The Question is matter of Fact whether actually the Christian came in place of Pagan feastivals of this Gregory affords not a syllable all he saies is onely this That Augustine the monk who was his Emissary into England desired his resolution what should be done with the Pagan Temples as also with their festivals Gregories direction in this case was this that the Temples he should convert into Churches and the Pagan festivals into Christian holy-dayes How far Augustine pursued his Masters Order there is no constat suppose it acted what was commanded then I say first the same objection lieth against our Churches also which they have urged against our festivals Secondly this is enough to confute that miserable mistake that Christmas day took it's rise from the Paganish Saturnals when certain it is that day was in observation hundreds of years before St. Gregory and for other Festivals they must rather be then supposed translated then instituted considering that Gildas speaking of the peace restored to the Church after the Dioclesian persecution gives this account of the Christians doings renovant Ecclesias ad solum usque destructas basilicas sanctorum martyrum fundant dies festos celebrant they repair the Churches demolisht to the ground they rear up monuments for the blessed Martyrs they celebrate holy-dayes This Gildas delivers who was neer a century of years Gregory his Ancient And if holy dayes were celebrated then they could not take rise from this Act of Augustines 300. years after Lastly if the Christian festivals were removed and translated to a coincidence with those of the Heathens neither was the either direction or execution too blame St. Paul in order to the Jews conversion made himself a Jew to them upon this very score he circumcised Timothy and shaved his own head at Cenchrea why might not Pauls act be a leading case to all posterity why might not Gregory and Augustine shew his act for their warrant Beleeve it if they could by this complyance cheat the Heathens of their Idolatry and cozen them to the saving of their Souls it was for ought I see a pious fraud If Gregory be thought to have adventured too far in his direction hear a Protestant of eminent note and account amongst us Learned Zanchy speaking of the Jewish feasts of Pasch Pentecost Tabernacles Jubiles c. Quis prohibet quin Ecclesia sicut Diem septimum transtulit in Dominicum sic etiam illos reliquos dies festos in alios transferre potuerit who can hinder but as the Church did translate the seventh day into the Lords day so she may also change those festivals into others Now if Zanchy be in the right as to Jewsh festivals what just cause can be shewed why
to come to the blessed Laver was first to learn it not a man of them nor any other author of reputation giving the least hint of it as any parcel of the Liturgy As to the antient names by which it was called there occur first Regula fidei the Rule of faith used by Tertullian then Symbolum fidei the symbol of Faith as Cyprian very often sometimes confessio fidei the confession Faith The Creed here inserted passeth under the Title of the Apostles Creed supposed by many to have been composed by the Apostles when they were about to disperse themselves into their several walks to be the summary of their Faith every Apostle collating one Article his share to the frame But our Church did not confide in this Relation and therefore hath delivered her self very sparingly in these saving terms Symbolum quod vulgo Apostolorum dicitur the Creed which is vulgarly denominated from the Apostles And learned Vossius hath evidently proved it is a vulgar error and that really the Apostles made no such Creed His arguments are first there is not the least syllable witnessing any such Creed made by them neither in the Acts of the Apostles nor in their Epistles Secondly amongst all the Ecclesiastical writers not a man mentions it Thirdly that if any such Creed had been made by the Apostles the Antient Fathers of the Church would never have presumed or attempted to contrive so many several confessions but would have acquiesced in this Fourthly if this Creed had been delivered totidem verbis by the Apostles there would not have appeared in several Churches such variety of confessions with such Additions such omissions of Articles as the year 400. represents many instances where-of he gives in comparing the three Creeds of Rome Aquilegia and the East as Ruffinus renders them But whereas that judicious man takes exception against the word Catholick in the Article of the Holy Catholick Church and yields this reason Apostolorum aetate nondum obtinebat consuetudo ut Christiani dicerentur Catholici In the Apostolical age custome had not yet prevailed to call Christians Catholicks That assertion being negative is tenant only by courtesie and were it precisely true yet can it not be rationally deduced from thence that the word Catholick was not in that age applied to the Church especially there being Record extant to the contrary For Ignatius who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversed familiarly with the Apostles tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Jesus Christ is there is also the Catholick Church In the right he is confident I am Catholicae nomen apponi caepit ut Ecclesia quae toto orbe obtineret distingueretur à conventiculis haere-ticorum The word Catholick began to be annext that the Church over spreading all the earth might be severed from the Conventicles of hereticks And so Clemens Alexandrinus 120. years before the Nicene Councel clearly applieth it for speaking of those Hereticks of the primitive times he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all their Conventicles were juniors to the Catholick Church which having demonstrated by evident reasons at length he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supereminently and by way of excellence we say the Primitive and Catholick Church is one to which perhaps that Article of the Constantinopolitan Creed alluded I believe one Catholick and Apostolick Church for Apostolick and Primitive are in that application Convertibles If then the word Catholick entred upon this account viz. as a mark of difference to separate the true Church from the Conventicles of Hereticks and such conventicles there were whereof there is no doubt in the Apostles days the inference is spontaneously consequent that in that early age it might be entertained But to return to the Creed if it was not framed by the Apostles how came it to derive denomination from them my answer is because it is an excellent epitome of their Doctrine and contrived in a neer resemblance to their own Language or rather because a great part of it was probably digested by the Apostolick Church though some Articles were added by after times So the great Creed is called the Nicene though many things were affixt to it by the Councel of Constantinople and some things since For certain it is the Primitive Church not farr distant from the Apostolick age had a Creed resembling this of the Apostles as to most particulars and the substance of the Articles though with some syllabical variations as it is evident by Tertullians Regula fidei which he renders thus A Belief in one God Allmighty Creator of the world and his Son Jesus Christ born of the Virgin Mary crucified under Pontius Pilate raised again the third day received up into heaven sitting there now at the right hand of his Father who shall come again to judge both the quick and the dead at the Resurrection of their flesh Where the Articles concerning the Holy Ghost and the Church being omitted they are to be supplied from the forme of Catechizing then in use which was in truth a Creed So Cyprian si aliquis illud opponit eandem legem Novatianum tenere quam Catholica Ecclesia tenet eodem quo nos Symbolo baptisare But some will say Novatian holds the same rule of faith with the Catholick Church baptiseth with the profession of the same Creed With the rehersal then of the Creed they were baptized sub tribus nominibus testatio fidei pignoratur the testification of our faith is made under three sacred names saith the same Tertullian and thence inferreth necessariò adjicitur Ecclesiae mentio quoniam ubitres id est Pater filius spiritus Sanctus ibi Ecclesia quae trium corpus est Of necessity the mention of the Church must follow for where these three are the Father Sonne and Holy Ghost there is the Church the body of all three Which perhaps was Ignatus his meaning when he said where Jesus Christ is there is the Catholick Church This is also further made out by Cyprian who lived not long after Tertullian and an African too for mentioning a forme of interrogation taken out of the Baptismal Symhol he renders it thus Credis in viâ—anâ— aeternam remissionem peccatorum per sanctam Ecclaesiam i. e. Doest thou believe eternal life and forgiveness of sins by the holy Church where there is not only mention of the holy Church and of forgiveness of sins but also of life everlasting which learned Vossius will have to be an additional article after Russinus his time True it is what he saith out of Hierome Omne Christiani dogmatis Sacramentum carnis resurrectione concluditur All the mysteries of the Christian faith were then terminated in the Resurrection of the flesh and so Tertullian concludeth his rule of faith but yet that notwithstanding the Article of life everlasting might be as by S. Cyprian it is clear it was not no new addition but represented in a
The Afternoon Sermon hath not that countenance of Authority in our Church which catechizing hath this being setled by express rule that only tolerated or entring in by remote implication and though late custome hath invested it with an honour commensurate with and equal to that of the morning Sermon sure I am it was of minor reputation in the Apostolick and next succeeding ages So that Mr. Thorndick demands to see what place these afternoon Sermons had in the Publick service of the antient Church If by Church he intend eth the Catholick and universal Church or the greatest and most considerable parcels of it that place I conceive cannot be found nor is there any mention thereof any where Caesarea of Cappadocia and Cyprus only excepted of these Socrates thus Caesareae Cappadociae et in Cypro die Sabbato et Dominica semper sub vesperam accensis cucercris Presbyâ—eri et Episcopi Scripturas interpretantur At Caesarca of Cappadâ—cia as also at Cyprus on the Sabbath and Lords day alwayes at candle light in the Evening the Presbyters and Bishops interpret the Scriptures And this I take it is the reason why St. Basil who was Bishop of that Caesarea preached so many Homilies evidently the 2. 7. and ninth of his Hexamaeron at the Evening Now as this testimony of Socrates chalketh out the place of the afternoon Sermon to be the same with that in the morning viz. after the reading of the Scriptures so doth it imply that the custome was no where taken up but there and that in other places preaching at Evening service was but occasional and arbitrary not stated as parcel of the office Let it not be thought that I here endeavour to disparage that ordinance of Preaching an ordinance so often instrumental to the conversion of souls No my only design is to commend the other duty to more frequent practise a duty without whose pre-elementation Sermons themselves edify very little Evening Prayer The office Catechistical being past evening Prayer is to begin But why not afternoon rather then Evening Prayer I answer because then the sun and consequently the light begins to decline It seems the Greek Church had two services in the afternoon one at one three their nine and another at the close of the Evening as appeareth by the Councel of Laodicea Can. 18. decreeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the same service of Prayers ought to be made use of both at the ninth hour and at Evening This at evening was at candle lighting whence the prayers appropriated to it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Psalms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 candle-light hymns the reason is because when the candles were first lighted their mode was to glorifie God with an hymn one form whereof is still extant in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed Jesus Christ thou cheerful brightnesse of the holy immortal glory of the heavenly and holy Father when the Sun is set no sooner do we behold the Evening light to shine then we glorifie the Father Son and holy Ghost Son of God giver of life thou art worthy at all times to be praised with holy voices therefore the whole world doth glorifie thee This is that Eucharistical hymn whereof St Basil thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Fathers thought meeâ— not silently to passe by the benefit of this evening light but as soon as it appeareth presently they gave thanks saying Glory be to the Father and to the Son and to the holy Ghost He that desireth to see more of this particular may resort to the same fountain whence I had it the late learned Primate de Symbolis which being so excellent a peece and so undoubtly his I cannot but wonder why Dr. Barnard in his first and second Catalogue of his workes omitted it For thine is the kingdom c. This Doxology not being affixt to the Lords Prayer as St. Luke represents it to us and being omitted in very ancient manuscripts of St. Mathews Gospell Learned men conjecture à Graecis ad Evanglii textum ascriptum fuisse ex Liturgiis aut solemni alioqui consuetudine it was transplanted out of the Liturges of the Greek Church or some such solemn usage into the text of the Gospel So Lucas Burgensis in his variae Lectiones of the same minde are Beza Grotius and most learned men Probably enough for the Greek Church ever had it in her Liturgies as is evident from Clemens his Constitutions Lib. 3. c. 18. From Chrysostom Theophylact and others and comment upon it And the Latine Church as constantly omitted it Which is the very true reason why it is left out in ours complying more with the Western then the Eastern formes Scot. Lit. Then shall follow c. A very necessary Rubrick For though use and custome had stated in our Churches a practise conformable to it aâ—nexing those Prayers to the Morning and Evening service yet the want of expresse rule for its establishment left our Liturgy in this point nâ—t altogether inobnoxious to exceptions The Morning and Evening services constitute offices distinct from the Litany and Communion offices Dâ—urnal and of daily-duty and consequently they ought to have all their parts compleat perfect and intire But these offices as they are bounded with these words Thus endeth the order of Morning and Evening Prayer throughout the whole year want first a fit prayer for the King If that Versicle of O Lord save the King be urged against me I answer That short versicle doth not fit the Latitude of our obligations to him nor of those temporal advantages we desire to enjoy under him nor of his personal qualifications as Man as Father as King as Christian to all which our Prayers ought regularly relate and which are considered in the Litany Collects Secondly they want the Dimissory Benediction of the Priest and it looks like a solecisme for a religious assembly to break off abruptly as it were in the middest of sacred imployment and for the people to depart without a Benediction The premises well weighed This Rubrick was very pertinently inserted Quicunque vult The Tradition is current that this Creed was composed by Athanasius and sent to Pope Julius as an account of his faith But the learned Vossius endeavoureth by many arguments to demonstrate that it is a meer fiction and that Athanasius could not in all probability be the Author thereof The reliances of his Assertion are first it rarely occurreth in any ancient manuscript of that Fathers works and where it doth it hath not Athanasius his name affixt to it Secondly that neither Nazianzen Basil Chrysostom nor any other of the Primitive Fathers give any account of it Thirdly that had it been extant and owned for Athanasius his composure Anno 777. or thereabout when the controversie concerning the procession of the holy Ghost was so eagerly debated betwen the East and Western Church the Western should have needed
Penitent which were under excommunication should carry the bodies of Christians 〈◊〉 〈◊〉 Where Epiâ—hanius lived others were â—eculiorly designed for this Office these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose care conversant about the disposal of dead bodies Whether voluntary charity inclined these Copiates to this Office or whether they were hirelings and mercenary I can not determine the labour they underwent maketh me suspect them servile and of the lowest row On the contrary Na ianzene speaking of St. Bazils funeral saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His body was taken up and car◠〈◊〉 by the Saints Which Saints may very well be esteemed the eminentest of Christians especially when this St. Gregories Scholar St. Hierom tells us that his famous Paula was Translata Episcoporum manibus servicem feretro subjicientibus carried by the Bishops supporting the Bier with their hands and shoulders Whereby the Office was not it seems so servile nor of such disparagement as the first Authorities would pretend to render it To bring these ends neerer together and yet not to depreciate and undervalue the credit of the witnesses I conceive the best way is to yield up all for true and that the Bishops and eminent Persons did assume this Office onely at the first egress from the house and also at the last ingress into the Church and that the great toyl and drudgery between both was undergone by Penitents as part of their Canonical penance or by the Copiastae who therefore gained the name of Labourers because they contracted a lassitude by bearing the Corps to Church But by these all or which you will the Corps went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in state with Psalmodies one after another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What 's the matter what means this singing of Psalms expoâ—tulateth St. Chrysostome and then makes answer Do we not praise and glorifie God because at length he hath given the deceased a Crown of Glory The body being in this solemn Pomp brought to the Church was placed in media Ecclesia in the midst of the Church over which before interment there was usually made in praise of the Dead a funeral Oration and sometimes more than one For as I said before of Sermons upon other occasions so at funeral solemnities Orations were performed by many the first at the end of his Harangue or Speech usually raising up another So St. Basil in his upon St. Barlaam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But why do I by my childish stammering disparage this Triumphant Martyr Let me give way for more eloquent tongues to resound his praise let me call up the louder Trumpets of more famous Doctors to set him forth Arise then I say c. And so Nazianzene bespeaketh St. Basil being present at his Fathers Funeral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strike up with thine own voice I am the Resurrection Our solemn attending on the hearse of a deceased friend the embalming of him with a funeral Oration the care to see him decently inhumed and all other dues of exteriour honour we pay to that Noble clod are but those civilities which ethnique Philosophy hath dictated to her disciples God certainly expects more from Christianity than from Infidelity he expecteth from Christians conformity to his own precepts whereof this is one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye be not sorrowful at all at the loss of your friends not so the tears our blessed Saviour shed at the death of Lazarus legitimate and warrant ours but we must not be sorrowful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as others are some Jewes as the Sadduces and all Heathens how that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are without hope They give all for lost if some few dreamed of I know not what Elisian fields for the soul yet generally concerning the body they were of opinion with the Tragedian post mortem nihil est after death nulla retrorsum no hope that ever the body should recover life and be re-united with the soul. So that upon such occasions Hope is our Christian duty our duty I say not our complement not what we may do or leave undone but what we must do Now the proper object of this Hope is the Resurrection of the Body which followeth in the next verse Them which sleep in Jesus will God bring with him So then here is cause of great comfort as to the state of our departed friend what though for the present and an inconsiderable moment his flesh shall rot and waste to dust yet shall it rise again and be restored to a state of Glory and as this meditation is of singular consolation in respect of the dead so is it no less applied to the living That spectacle of mortality presented to the eyes of the beholders is lecture enough to assure them of their like change and what must they do in the interim The Apostle bidds them Hope for what for temporal benefits and accommodations for things of this life No. If in this life only we have hope in Christ we are of all men most miserable Of the Resurrection of their flesh unto glory and eternal life this undoubtedly So then funeral solemnities ought to excite in us Hope that is a certain expectation of the General Resurrection Nor will closet soli-loquies and private contemplation of that day serve our turns it is a sociable duty for so the Apostle makes it Comfort your selves one another with these words 1 Thess. c. 4. v. 18. What words With discourses concerning the Resurrection The premised context certainly implyeth as much as if he should say that they who are laid into the earth and nothing said at their interment declaring the mystery of the Resurrection Let their bodies be never so decently treated human they may Christian burial they cannot have From all this which hath been said the excellency of our Church her burial Office and the true conformity it beareth to Canonical Scripture will evidently appear Of the whole Service three parts of four are nothing else but pure Canonical Scripture the choicest parcels thereof being collected thence to declare the Doctrine of the Resurrection agreable to the Primitive Practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ministers reading those undoubted promises which are exhibitea â—â— Sacred Scripture concerning our holy Resurrection next devoutly sung such of the Sacred Psalms as were of the same subject and argument For the rest the praying part what is it but the application of that Doctrine to the benefit of the living and a desire that they with all the faithful departed may at that day have perfect consummation and bliss both in body and soul. In sure and certain hope of the Resurrection These words have not as some mistake peculiar reference to the party deceased but import the faith of the congregation then present in the Article of the Resurrection and that their own bodies shall rise again
Paradice meaning thereby their Church Now though true it is these Adamiani were accounted Heretiques yet Epiphanius mentions this as their opinion not as their heresy Heresy it could not be which was embraced by the Orthodox Fathers of that Church who looked upon their Penitents under the same notion Praevaricati sunt pactum Dei in Ecclesia sicut praevaricatus est Adam in Paradiso sic isti ejiciantur de Ecclesia saith Hierome of the excommunicated persons of his daies They have broken the Covenant of their God in the Church as Adam transgressed in Paradise and declare they are his followers that as he out of Paradise so are they thrust out of the Church Augustine to the same purpose In hoc Paradiso id est Ecclesia solent à Sacramentis Altaris visibilibus homines disciplina Ecclesiastic a removeri In this Paradise I mean the Church Ecclesiastical discipline is wont to shut out some men from the visible Elements of the Altar A thing so clear as some derive the very institution of Ecclesiastical service from that President Now if any shall say that this expulsion was onely a sequestration of the Person excommunicated from the outward Communion and society of the faithful in Sacris and though these Testimonies firm the comparison betwixt such persons and Adam yet speak they short of the rite mentioned by Gratian viz. the driving them out of the Church as it denoteth the place of Gods worship I answer that there is no absolute necessity to limit the Interpretation to one which is appliable to both especially considering that the one so naturally results from the other And did these passages speak short yet others there are home enough that especially of St. Hierome who speaking of his Fabiola her not entring the Church saith Sacerdos ejecerat the Priest had cast her out where is full evidence both for the act of Expulsion it self from the Church and for the person expelling the Priest which according to the idiome of Antiquity alwaies imported none inferiour to the Bishop As for the restraint of this solemne exclusion to Gratian's word must be taken and for ought I see well it may considering nothing can be urged against it as labouring of any irrational absurdity As concerning Penitents presenting themselves at the Church door it is undoubtedly true there they were to stand during the time of Divine Service Fabiola before mentioned Non est ingressa Ecclesiam did not enter into the Church So the Roman Clergy writing to St. Cyprian in the vacancy of that Sea Adeant ad limen Ecclesiae sed non utique transiliant The Penitents may come to the threshold of the Church but step beyond they must not And this helps us to the reading of Tertullian's Adgeniculari charis Dei where it was aris Dei before If Penitents might not set so much as a foot over the threshold of Gods house they could not properly be said adgeniculari aris to kneel at the Altar There was indeed a great enmity between Altars and persons of that State so great as he who was absolved was said to be reconciled to the holy Altar Divino Altari And this reconciliation was not to the Altar it self neither but to the Sacramental Symbole consecrated at the Altar and then his postliminiation gave him liberty to approach no nearer the Altar then the Cancellum and consequently no Adgeniculation at the Altars indulged to the very faithfull themselves and if not to them much less to Penitents Their stations being then assigned them without doors there did they adgeniculari charis Dei supplicate the dear Saints of God as they entred the Church there did they beg patrocinium sanctae plebis ad Deum obsecrandum the assistance of the holy Congregation to entreat God in their behalf according to the Greek form mentioned before As for the Ceremonies related by Gratian which were indicative of interiour humiliation and as it were silent Confessions cause I have to think they were rather Spontaneous Compliances with the received Fashions of those times then the Result of any Ecclesiastical Canon but whither so or not so certain it is in use they were S. Cyprian describing Penitents in their splendid Formalities sets them out thus that they did stratos solo adhaerere cineri in cilicio sordibus volutare or as Tertullian solio cineri incubare cast down upon the floor wrap themselves up in filthy and course sachin So S. Hierome Fabiola saccum induerat ut errorem publice fateretur had put on saccloth that she might testifie to all the world she had fallen Nor is this all he addeth she stood in Ordine Poenitentium in the row of Penitents Discalceatis pedibus barefoot with her shoes off which Gratian maketh another rite appendant to Solemn Pennance In this posture and habit illoti sordulenti extra laetitiam to use Tertullian's phrase nastily defiled with dirt abandoning all signes of joy continued they all the time of sacred Offices untill that of the Eucharist was finished which being done and the Congregation risen as they were coming forth out of the Church the Penitents Sozomen tells us with howling and great lamentation fell groveling before them and the Bishop coming up to them cast himself prostrate also with great mourning the Congregation all be-drenched with tears then the Bishop rising up first and the rest after him he sent up his Prayers to God for them and so dismissed them Having thus laid down the several Scheams and Fashions of both Primitive Churches during the time of Pennance it will be now proper to survey how they recovered those Rites from which they fell For which work it is very probable in both Churches One peculiar day though not in both One and the same was set apart what that day was in the Greek Church I am not yet satisfied what in the Latine all those Ancient Rituallists published by Hittorph with Durandus Durantus and others of Later Edition who constantly fix it precisely upon Mandy-Thursday seem to put it out of question which possibly was exactly true in reference to the times wherein they wrote and not very wide from the more ancient limitation For S. Hierom giving us an account of Fabiola's Reception into the Comumon of the Faithfull saith It was sub diem Paschae very near Easter and must consequently fall into the holy week But S. Ambrose is most express in his epistle to Marcellina who sending her a kinde of Journal of that great Tumult about his not delivering up of the Church he giveth it this date Erat autem Dies quo sese Dominus sese pro nobis tradidit quo in Eccelesia Poenitentia relaxatur Now it was the Day whereon our Lord delivered himself for us whereon publick Pennance is released in the Church Nor was this a day of general release but restrained onely to such as had gone their full time of
THE ALLIANCE OF DIVINE OFFICES Exhibiting all the LITURGIES OF THE Church of England Since the REFORMATION AS ALSO The late Scotch SERVICE-BOOK with all their respective variations And upon them all ANNOTATIONS Vindicating the Book of COMMON-PRAYER from the main objections of its Adversaries Explicating many parcels thereof hitherto not clearly understood shewing the conformity it beareth with the Primitive practise and giving a faire prospect into the usages of the Ancient Church To these is added at the end The ORDER of the COMMUNION set forth 2. Edward 6. By HAMON L'ESTRANGE Esq Quod apud multos unum invenitur non est erratum sed traditum Tertullian LONDON Printed for Henry Broom at the signe of the Gun in Ivie-Lane 1659. TO THE RIGHT HONOURABLE Christopher Lord Hatton Controller of of the House-hold to the late KING CHARLES and one of his Majesties most Honourable Privy Councel My Lord IT is not long since you gave an honourable reception to the History of St. Pauls Cathedral Behold here the History for so it is in truth of that Cathedrals Liturgy humbly presents it self to you That addresse indeed created This. For Gods House and his worship being twinns of so indissoluble relation why should their Histories be seperated in their Dedication and where could they finde a fitter Patron then your self who inherit as an Heir-loom of your noble family for many descents so high a value for any thing whose concernment is Religion Such is the subject of both these Histories if I speak not improperly to call them tvvo which are of so similary argument that this may rather be said The Second part of that T is true this work had not as that of my learned Friend the honour to result Originally from your Honours immediate command yet this I can say that long before I had finisht it I understood you had many years since recommended the same designe to the endeavour of a learned pen but understanding withal that for reasons unknown to me the work was laid aside I proceeded with no small alacrity being glad I had made choice of an vndertaking which your Lordship honoured with such approbation More glad shall I be if in the performance thereof I have administred any thing available to the Publick good or which may be a valuable consideration for you to own me as you do in the quality of My Lord Your honours most humbly devoted servant Hamon L'estrange An Addresse Proemial THE fatal pique between parties oppositly perswaded concerning the Liturgy and Ceremonies of our Church drawing nigh to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and highest pitch about twenty years since the noise of those clashings roused me up seriously to consider that this was not a controversie like many others about trifling niceties admiting a safe neutrality but a controversie about a Practical fundamental wherein to erre was to hazard the main For if as the Non-conformists urged the Liturgie and Ceremonies of our Church were absolutely and simply unlawful First as being of mans device and Secondly because extracted out of the Masse-Book Breviary and other Rituals of the Church of Rome then did the ordinances of our Church betray me all the while to an abominable complyance no longer to be endured But if on the contrary her religious Rites and appointments had no such impious quality if they were elemented of materials not onely lawful but highly decent then to withdraw my obedience to her sanctions would prove as dangerous on the otherside Being then necessitated to an Election of one of these two for they admit no medium Conformity or Separation resolved I was to do it as it should be that is by examining what was said pro and con for and against it on both sides and then to follow the dictates of an impartial judgement That I migh stand the more erect and behold both Opponents with equal angles resolved I was also to amove some prejudice I had conceived against some persons disaffected to our Ceremonies in regard by former Subscriptions they had allowed what was since of so hard concoction to them this I considered was argumentative onely ad homines not ad rem for if any did comply in order to their temporal interest their failings must not be urged to the disadvantage of the cause Personal reflections thereforeset aside I fixt my minde onely upon a disquisition of the truth All in effect that at that time had been or since hath been said on the complainants behalf was drawn up into one body by Mr. Cartwright the Magazin that stores all that party with a Panoply comple at armour for these Polemicks and all that Mr. Cartwright did urge was faithfully summed up by Dr. Whitgift and Mr. Hooker who replied upon him So that my study was reduced to a narrow scaâ—tling viz. a perusal onely of those learned Authors this I did from point to point with all possible diligence and that more then once having sériously weighed the arguments on both sides I sincerely professe my judgement did clearly aquiesce in this That our Liturgy and Ceremonies were no way guilty of that foul charge of unlawful and if so I had enough whereon to establish my obedience Necessity and consideration of my eternal state having brought me thus far curiosity had a further journey for whereas one part cryed down our Service and Ceremonies as a Popish and the other cryed them up as a Primitive model and both with equal confidence I had a minde to bestow some labour in the research of this truth also and to consult the very fountains themselves I mean those precious records of the first six centuries With Clemens Romanus Ignatius Polycarpus Apostolical men I began then descended to Justin Martyr Clemens Alexandrinus Ireneus Tertullian Cyprian c. so gradually downward unto the age of Gregory the Great Whatsoever in passage occurred to my observation as evidence of the practise primitive I noted at first confusedly and after disposed into more serviceable order assigning every note its proper station as it did parallelly relate to any respective part of our Liturgy By the help of these notes able was I to discern that our Liturgy in the most and those the most noble parts those of sacred extraction excepted was extant in the usage of the Primitive Church long before the Popish Masse was ever dreamâ— of Nay more then so able was I to discern an admirable harmony even in external Rites between the Church of England and those ancient Fathers These notes having had so potent an influence upon my self that whereas I at first conformed onely as education and custom had prepossessed me under the conduct of that light they afforded me I became a true son of the Church of England both in judgement and affection I inclined to think that meeting with mindes of the same complection with mine that is studious of truth not biassed by passion nor adicted to any faction they would have the same operation Upon this
by the common prayers in the Church commonly called divine service The first original and ground whereof if a man would search out by the ancient Fathers he shall finde that the same was not ordained but of a good purpose and for a great advancement of godlinesse For they so ordered the matter that all the whole Bible or the greatest part thereof should be read over once in the year entending the thereby that the Clergy and specially such as were Ministers of the Congregation should by often reading and meditation of Gods word be stirred up to godlynesse themselves and be more able to exhort other by wholsome Doctrine and to confute them that were adversaries to the truth And further that the people by dayly hearing of holy scripture read in the Church should continually more and more in the knowledge of GOD and be the more enflamed with the love of his true Religion But these many yeers passed this godly and decent order of the ancient Fathers hath been so altered broken and neglected by planting in uncertain Stories Legendes Respondes Verses vain Repetitions Commemorations and Synodalls that commonly when any Book of the Bible was begun before three or four Chapters were read out all the rest were unread And in this sort the book of Esay was begun in Advent and the book of Genesis in Septuagesima but they were onely begun and never read through After like sort were other books of holy Scripture used And moreover whereas saint Paul would have such language spoken to the people in the Church as they may understand and have profit by hearing the same the service in this Church of England these many years hath been read in Latine to the people which they understood not so that they have heard with their eares only and their heart spirit and minde have not been edified thereby And furthermore notwithstanding that the ancient fathers have divided the Psames into seven portions whereof every one was called a Nocturn now of late time a few of them hath been daily said and oft repeated and the rest utterly omitted Moreover the number and hardnesse of the rules called the Pye and the manifold changings of the service was the cause that to turn the book only was so hard and intricate a matter that many times there was more businesse to finde out what should be read then to read it when it was found out These inconveniences therfore considered here is set forth such an order wherby the same shall be redressed And for a readinesse in this matter here is drawn out a Kalender for that purpose which is plain and easie to be understanded wherein so much as may be the reading of holy scriptures is so set forth that all things shall be done in order without breaking one peece from another For this cause be cut off Anthems Respondes Invitatories and such like things as did break the continual course of the reading of the scripture Yet because there is no remedy but that of necessity there must be some rules therefore certain rules are here set forth which as they be few in number so they be plain and easie to be understanded So that here you have an order for prayer as touching the reading of holy Scripture much agreeable to the minde and purpose of the old fathers and a great deal more profitable and commodious then that which of late was used It is more profitable because here are left out many things whereof some be untrue some uncertain some vain and superstitious and is ordained nothing to be read but the very pure word of God the holy scriptures or that which is evidently grounded upon the same and that in such a language and order as is most easie and plain for the understanding both of the readers and hearers It is also more commodious both for the shortnesse thereof and for the plainnesse of the order and for that the rules be few and easie Furthermore by this order the Curates shall need none other book for their publick service but this book and the Bible By the means whereof the people shall not be at so great charges for books as in times past they have been And where heretofore there hath been great diversity in saying and singing in Churches within this Realm some following Salisbury use some Hereford use some the use of Bangor some of York and some of Lincoln Now from hence forth all the whole Realm shall have but one use And if any would judge this way more painful because that all things must be read upon the book whereas before by the reason of so often repetition they could say many things by heart if those men will weigh their labour with the profit and knowledge which dayly they shall obtain by reading upon the book they will not refuse the pain in consideration of the great profit that shall ensue thereof And for as much as nothing can almost be so plainly set forth but doubts may arise in the use and practising of the same To appease all such diversitie if any arise and for the resolution of all doubts concerning the manner how to understand do and execute the things contained in this book The parties that so doubt or diversly take any thing shall alway resort to the Bishop of the Diocesse who by his discretion shall take order for the quieting and appeasing of the same so that the same order be not contrary to any thing contained in this book And if the Bishop of the Diocesse be in doubt then he may send for the resolution thereof unto the Arch-Bishop Though it be appointed in the forewritten Preface that all things shall be read and song in the Church in the English tongue to the end that the Congregation may be therby edified yet it is not meant but when men say Morning and Evening prayer privately they may say the same in any Language that they themselves do understand 1. B. of Edw. 6. neither that any man shall be bound to the saying of them but such as from time to time in Cathedral and Collegiat Churches Parish Churches and Chappels to the same annexed shall serve the Congregation And all Priests and Deacons shall be bound to say daily the Morning and Evening prayer either privately or openly except they be let by preaching studying divinity or by some other urgent cause Scotch liturgy of which cause if it be frequently pretended they are to make the Bishop of the Diocesse or the Arch-Bishop of the Province the Judge and allower And the Curate that ministreth in every Parish Church or Chappel being at home and not being otherwise reasonably letted shall say the same in the Parish Church or Chappel where he ministreth and shall toll a Bell thereto a convenient time before we begin that such as be disposed may come to hear Gods word and to pray with him THE PREFACE THE Church of Christ hath in all ages had a prescript form
of Common prayer or Divine service as appeareth by the ancient Liturgies of the Greek and Latine Churches This was done as for other great causes so likewise for retaining an uniformity in Gods worship a thing most beseeming them that are of one and the same profession For by the form that is kept in the outward worship of God men commonly judge of Religion If in that there be a diversity strait they are apt to conceive the Religion to be diverse Wherefore it were to be wished that the whole Church of Christ were one as well in form of publick worship as in doctrine And that as it hath but one Lord and one Faith so it had but one heart and one mouth This would prevent many schismes and divisions and serve much to the preserving of unity But since that cannot be hoped for in the whole Catholick Christian Church yet at least in the Churches that are under the protection of one Soveraigne Prince the same ought to be endeavoured It was not the least part of our late Soveraigne King JAMES of blessed memory his care to work this uniformity in all his Dominions but while he was about to do it it pleased God to translate him to a better kingdome His Majestie that now raigneth and long may he raigne over us in all happinesse not suffering his Fathers good purpose to fall to the ground but treading the same path with the like zeal and pious affection gave order soon after his coming to the Crown for the framing of a Book of Common prayer like unto that which is received in the Churches of England and Ireland for the use of this Church After many lets and hindrances the same cometh now to be published to the good we trust of all Gods people and the increase of true piety and sincere devotion amongst them But as there is nothing how good and warrantable soever in it self against which some will not except so it may be that exceptions will be taken against this good and most pious work and perhaps none more pressed then that we have followed the Service book of England But we should desire them that shall take this exception to consider that being as we are by Gods mercie of one true profession and otherwise united by many bonds it had not been fitting to vary much from theirs our especially coming forth after theirs seeing the disturbers of the Church both here and there should by our differences if they had been great taken occasion to work more trouble Therefore did we think meet to adhere to their form even in the festivals and some other rites not as yet received nor observed in our Church rather then by omitting them to give the Adversary to think that we disliked any part of their service Our first Reformers were of the same minde with us as appeareth by the ordinance they made that in all the Parishes of this Realm the Common-prayer should be read weekly on Suâ—daies and other Festival dayes with the Lessons of the old and new Testament conform to the order of the book of Common prayer meaning that of England for it is known that divers years after we had no other order for common prayer This is recorded to have been the first head concluded in a frequent Councel of the Lords and Barons professing Christ Jesus We keep the words of the history Religion was not then placed in rites and gestures nor men taken with the fancie of extemporary prayers Sure the publick worship of God in his Church being the most solemn action of us his poor creatures here below ought to be performed by a Liturgie advisedly set and framed and not according to the sudden and various fancies of men This shall suffice for the present to have said The God of mercy confirm our hearts in his truth and preserve us alike from prophanenesse and superstition Amen Of Ceremonies why some be abolished and some reteined OF such Ceremonies as be used in the Church and have had their beginning by the institution of man some at the first were of godly entent and purpose devised and yet at length turned to vanity and superstition some entred into the Church by undiscreet devotion and such a zeal as was without knowledge and for because they were winked at in the beginning they grew daily to more and more abuses which not only for their unprofitablenesse but also because they have much blinded the people and obscured the glory of God are worthy to be cut away and clean rejected Other there be which although they have been devised by man yet is it thought good to reserve them still as well for a decent order in the Church for the which they were first devised as because they pertein to edification whereunto all things done in the Church as the Apostle teacheth ought to be referred And although the keeping or omitting of a Ceremony in it selfe considered is but a small thing yet the wilfull and contemptuous transgression and breaking of a common order and discipline is no small offence before God Let all things be done among you saith Saint Paul in a seemly and due order The appointment of the which order pertaineth not to private men therefore no man ought to take in hand nor presume to appoint or alter any publick or common order in Christs Church except he be lawfully called and authorized thereunto And whereas in this our time the mindes of men are so divers that some think it a great matter of conscience to depart from a piece of the least of their Ceremonies they be so addicted to their old customes and again on the other side some be so new fangled that they would innovate all things and so despise the old that nothing can like them but that is new It was thought expedient not so much to have respect how to please and satisfie either of these parties as how to please God and profit them both And yet lest any man should be offended whom good reason might satisfie here be certain causes rendred why some of the accustomed Ceremonies be put away and some reteined and kept still Some are put away because the great excesse and multitude of them hath so increased in these latter dayes that the burden of them was intollerable whereof Saint Augustine in his time complained that they were growen to such a number that the state of a Christian people was in worse case concerning the matter then were the Jews And he counselled that such yoke and burden should be taken away as time would serve quietly to do it But what would saint Augustine have said if he had seen the ceremonies of late dayes used among us whereunto the multitude used in his time was not to be compared This our excessive multitude of ceremonies was so great and many of them so dark that they did more confound and darken then declare and set forth Christs benefits unto us And besides this Christs Gospel
highly commendable interdicting all persons not lawfully called that is not publickly authorised from attempting any thing by way of appointing or altering the orders of the Church True it is subjects not onely may but must question the orders of their Superiours in foro conscientiae in the courts of their own consciences but then withal they must state the question aright not whether they be inconvenient scandalous over-numerous in edifying or so but whether they be elemented of things in their own nature indifferent if they be directly evil away with them they must not be obeyed if but collaterally evil Reum regem facit iniquitas imperandi innocentem subditum ordo serviendi i. e. the sinfulnesse of the command findes the King guilty whilst the order of obeying acquits the subject Unlesse this rule of uniform order be punctually observed we must never expect any thing of decency in Gods Church and therefore the Apostle hath very well sent abroad his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum custode with his keeper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to appointment Something must be appointed before decency can be looked for Should one enter the Church at the Celebrating of the blessed Eucharist and behold here some prostrate on their knees there others sitting with their hats on here some lolling all at length there others standing up were it possible for him if well in his wits to imagin this is decency in an action of such import even common sense is able to inform him otherwise and that one umform establishment is absolutely necessary to preserve due decorum But it may be objected that my Superiour may enjoyn me such a law as my conscience tels me is scandalous to my brother not convenient not edifying c. what shal I do in this coÌ„dition if I conform I sin against my conscience Rom. 14. 23. If I do not I sin against his Authority Answer that Text of Rom. 14. 23. hath onely reference to things not onely indifferent in their own nature but left free from any superiour command interposing therefore the text is not ad idem for though such laws may be of things indifferent yet being commanded by just Authority the indifference by that command determineth they become necessary And whereas in this our time c. In this Paragraph our Church doth not suppose but state the case as it really was In the beginning of the Reformation many thousands beside what where already converted were then well disposed and advancing towards the entertainment of the Gospel-light who yet notwithstanding stood well affected to their ancient Ceremonies to which loth they were to bid an eternal adieu On the other side some whose passion for Reformation had no other bounds then no communion with the Church of Rome no not in those things whose use was harmlesse and innocent would not endure to hear of any thing lesse then a total rout given to the whole Publick worship of that Church Our Godly Reformers standing erect in a discreet neutrality not siding with eithers passions fixt themselves upon a serious view of such things as the Church of Rome had of most ancient extraction and which were tractable to more pious uses of these severed from the drosse they had contracted they compiled this excellent model of our Liturgy in so moderate and well tempered a mode as neither part had just cause to think themselves agrieved By some notable and special signification They who are by the force of reason beaten from their first fort viz. that man hath no power to institute external rites accidental to publick worship their next refuge is to the Objection that humane significant Ceremonies in Gods worship are disagreable to Christian liberty and unlawful and upon the stresse of this position the Crosse in Baptisme and Surplice go to wrack Before I undertake to answer this Objection the authority upon which it is grounded I must crave leave to lay open the Partiality of the objecters The Ancient Authors of the admonition to the Parliament defend their sitting posture at the Communion by the very same doctrine of signification saying it bâ—tâ—kâ—neth rest full accomplishment of legal ceremonies in Christ and the Author of altare Damascenum approveth the same opinion cited out of Johannes Alasco Sessio commendatur per significationem mysterii nempe requiei nostrae in Christo i. e. Session or sitting is commended for the mysterious signification it hath that is of our rest in Christ. It is not very credible that this Doctrine of the adversaries of our Liturgy should passe unobserved to the former of this objection and if it did not we must be bold to tell him he should have done well to have begun his reformation at home with those of his own perswasion But let us examine the foundation of this Objection and this is derived from those words of Isa. urged by our Saviour against the Pharisees In vain ye worship me teaching for Doctrines the traditions of men Matth. 15. 9. where first it will be difficult to prove that this was a significant ceremony the Pharisees standing upon the outward custom without the least hint of signification Again if it were a significant rite here is a non constat of any reproof relating to it as significant but that they stood more upon it then upon the precepts of God that being of a civil relation they urged it as out of an opinion of holinesse and as an essential part of Religion in which respects those Ceremonies of the Crosse and Surplice were never by us entertained or defended And if all significant ceremonies are unlawful what shall we think of that holy kisse mentioned in the holy Scripture used at the Eucharist in the Primitive Church which Zanchy tells us was ad significandam veram Christianam amicitiam ac fraternitatem i. e. to signifie true and Christian friendship and brotherhood Yet Zanchy passeth not the least note of reproof upon it By the Superstitious blindnesse c. Superstition is usually defined to be a will-worship more then God commanded with submission to others I conceive the word defines the thing by Grammatical analysis and resolving of the composition and that it is a standing too much upon a thing more then the nature of it requireth to describe it larger it is the doing or omitting of any thing out of a supposition of some holinesse or pollution resident in it more then is So that superstition is both positive and negative Positive ye observe dayes and months and times and yeers Gal. 4. 10. Negative touch not taste not handle not Colos. 2. 21. And so I may say of those expressions be not signed with the Crosse kneel not at the Sacament for the placing of Religion abstaining from such things of their own nature indifferent is scituated under the same parallel of superstition with the Papists who observe them as meritorious Some of the old Ceremonies be retained still
his Ministers to declare and pronounce to his people being penitent the absolution and remission of their sins he pardoneth and absolveth all them which truely repent and unfeignedly beleeve his holy Gospel Wherefore we beseech him to grant us true repentance and his holy spirit Scot. Lit. That we may receive from his absolution from all our sins that those things may please him which we â—o at this present and that the rest of our life hereafter may be pure and holy so that at the last we may come to his eternal joy through Jesus Christ our Lord. The people shall answer Amen Common prayer 1. B. of Edw. 6. Then shall the Minister begin the Lords Prayer with a loud voice Scot. Lit. And in this and in all other places of the Lit. where the last words for thine is the kingdom are expressed the Presbyter shall read them But in all places where they are not expressed he shall end at these words But deliver us from evil Amen The Priest being in the Quire shall begin with a loud voice the Lords Prayer called the Pater noster OUR father which are in heaven hallowed be thy â—ame Thy kingdom come Thy will be done in earth as it is in heaven Give us this day our dayly bread And forgive us our trespasses as we forgive them that trespasse against us And lead us not into temptation But deliver us from evil Scot. Lit. for thine is the kingdome the power and the glory for ever and ever K Amen Then likewise he shall say O Lord open thou our lips Answer And our mouth shall shew forth thy praise Priest O God make speed to save us Answer O Lord make hast to help us Priest Scotch Liturgy then all of them standing up the Presbyter shall say or sing Glory be to the Father and to the Son c. As it was in the beginning is now c. Praise ye the Lord. 1. B. of Edw. 6. O Scot. Lit. Answer The Lord be praised N And from Easter to Trinity Sunday Allelujah COMMON PRAYER Then shall be said or sung this Psalm following O Come let us sing unto the Lord c. Psal. 95. Then shall follow certain Psalmes in order as they be appointed in a Table made for that purpose except there be proper Psalmes appointed for that day And at the end of every Psalm through the year and likewise in the end of Renedictus Benedicite Magnificat and Nunâ— dimittis shall be repeated Glory be to the Father c. Scot. Lit. And the people shall answer As it was in the beginning c. every one standing up at the same Then shall be read two Lessons distinctly with a loud voice that the people may hear The first of the old Testament the Second of rhe new like as they be appointed by the Kalender except there be proper Lessons assigned for that day the priest that readeth the Lesson standing and turning him so as he may best be heard of all such as be present R And before every Lesson the Priest shall say thus The first second third or fourth Chapter of Genesis or Exodus Matthew Mark or other like as is appointed in the Kalender And in the end of every Chapter he shall say Here endeth such a Chapter of such a book And to the end the people may the better hear in such places where they do sing there shall the Lessons be sung in a plain tune after the manner of distinct reading and likewise the Epistle and Gospel Common Prayer 1 B. of Edw. 6. After the first Lesson shall follow T Te deum Laudamus in English dayly through the whole year And after the first Lesson shall follow Te Deum Laudamus in English dayly throughout the year except in â—ent all the which time in the place of te Deum shall be used Benedicite omnia opera Domini Domino in English as followeth WE praise thee O God we acknowledge thee to be the Lord. All the earth doth worship thee the Father everlasting To thee all Angels cry aloud the heavens and all the powers therein To thee Cherubin and Seraphin continually do cry Holy holy holy Lord God of Sabbath Heaven and earth are full of the majesty of thy Glory The glorious company of the Apostles praise thee The goodly fellowship of the prophets praise thee The noble Army of Martyrs praise thee The holy Church throughout all the world both knowledge thee The Father of an infinit majestie Thy honorable true and onely Son Also the holy Ghost the comforter Thou art the King of Glory O Christ. Thou art the everlasting son of the Father When thou tookest upon thee to deliver man thou didst not abhor the Uirgins womb When thou hadst overcome the sharpnesse of death thou diddest open the Kingdome of heaven unto all beleevers Thou sittest on the right hand of God in the glory of thy Father We beleeve that thou shalt come to be our judge We therefore pray thee help thy servants whom thou hast redeemed with thy pretious blood Make them to be numbred with thy Saints in glory everlasting O Lord save thy people and blesse thine heritage Govern them and lift them up for ever Day by day we magnifie thee And we worship thy name ever world without end Uouchsafe O Lord to keep us this day without sin O Lord have mercy upon us have mercy upon us O Lord let thy mercy lighten upon us as our trust is in thee O Lord in thee have I trusted let me never be confounded Or this Canticle V Benedicite omnia orpra domini domino O All ye works of the Lord blesse ye the Lord praise him and magniffe him forever O ye Angels of the Lord blesse ye the Lord. praise him and magnifie him forever O ye heavens blesse ye the Lord praise him and magnfie him for ever O ye waters that be above the fitmament blesse ye the Lord praise him and magnify him forever O all ye powers of the Lord blesse ye the Lord praise him and magnify him for ever O ye Sun and Moon bless ye the Lord praise him and magnifie him for ever O ye stars of heaven blesse ye the Lord praise him and magnifie him for ever O ye showers and dew blesse ye the Lord praise him and magnifie him for ever O ye winds of God blesse ye the Lord praise him and magnify him for ever O ye fire and heat blesse ye the Lord praise him and magnify him for ever O ye winter and summer bless ye the Lord praise him and magnify him for ever O ye dews and frosts blesse ye the Lord praise him and magnify him for ever O ye frosts and cold blesse ye the Lord praise him and magnify him for ever O ye 〈◊〉 snow blesse ye the Lord praise him and magnify for ever O ye nights and dayes blesse ye the Lord praise him and magnify him for ever O ye
heard the book of Job read unto you at its solemn office and peculiar time And a little after sequente die speaking of good-Fryday Lectus est de more liber Joniae the next day according to the old wont was read the book of Jonas his convert St. Aust. to the same purpose Nunc interposita est solemnitas sanctarum dierum quibus certas ex Evangelio lectiones oportet in Ecclesia tractari quae ita sunt annuae ut aliae esse non possunt Now is the Solemnity of the holydayes meaning Easter wherein set Lessons out of the Gospel are ordered to be read which are so determined and limited as they can be no other And elsewhere intercesserunt ut omitteremus textum hujus Epistolae quaedam pro diebus festis solemnia lectionum quae non potuerunt nisi legi Solemn Lessons appointed for festival dayes which must not be left unread interposed and caused me to omit a while the text of this Epistle The Contents of the Chapters were devised as helpful indexes to facilitate the more speedy finding out of the most remarkable passages being onely serviceable for private use For which reason from the tenth Chapter of the Prov. to the twenty fift there are no contents prefixt these Chapters being not as the other written in method or upon a set subject but occasionally uttered at several times and observed by Solomons Courtiers who committed them to writing as they occurred to their memories And before every Lesson the Minister shall say thus The Primitive Custome in this particular was surpassing edifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deacon stood up proclaiming aloud Listen my Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the Reader begins to read first inviting his audience to attention by saying these words Thus saith the Lord. After the first Lesson shall follow Te Deum This order of intermixing Hymnes and Psalmes with Lessons is made in pursuance of that excellent Canon of Laodicea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not meet to sing the Psalmes in a continued course in the Church but to interpose a Lesson between evey Psalm So ordered saith Balsamon that this might be as a rest in musick and after that the congregation to sing again that the service might not be thought tedious and therefore he Con's that Councel many thanks for so discreet a Canon Indeed Breve videbitur tempus quod tantis operum varietatibus occupatur The variety of such changes is an excellent disposing of the time in such imployments Nothing is certainly more delightful not onely to the outward senses of the Body but even to the very soul it self then variety this it is which calls up in her her former vigor and vivacity this that makes her shake off her former lassitude embracing every new object with a most greedy desire every change is as it were an unbending of the minde the very heathen Orator found it so Stilus lectione requiescit ipsius lectionis taedium vicibus levatur The stile is refresht by reading and reading it self is much relieved by interchanges The observation of this Rule in other relations hath been motive all sufficient to Gods people in all ages to frame their Divine service so Mosaick of so many peeces so commodiously disposed to rescue each other from tediousnesse as upon every transition and passage from one Duty to another the spirit may still reserve an appetite whence it is that Consessions prayers Doxologies Psalms Lessons c. are assigned their proper vicissitudes and divide the time alloted for such sacred perfomances so as the soul may attend every motion of them Te Deum laudamus This hymn passeth up and down as the Composition of St Ambrose and St. Augustine joyntly upon occasion of St. Augustines conversion and Baptisme by St. Ambrose But the very learned Primate of Armagh produceth two very ancient M. S. S. wherein it is ascribed to Nicetius and from Monardus proveth that it is not mentioned by any ancient Author before St. Bennet betook himself to a monastick life which was about the year 500 who speaks of it in his Canonical Rules or Benedictine Office in whose time one Nicetius a Bishop lived and perhaps the same to whom it is ascribed But be he the Author or be he not the frame is so excellently modelled as the Church of human structure could not enjoyn a better and indeed the structure 't is alone that is human the materials being divine and of sacred derivation as for the avoiding of prolixity I have noted in the Margin Or Benedicite This is called the Hymne of the three children the first mention I finde of it in antiquity is in the fourth councel of Toledo Anno 634. which saith Ecclesia Catholica per totum Orbem diffusa celebrat the Catholick Church spread over all the Earth doth sing it and that juxta antiquam consuetudinem agreeable to the ancient custom Benedictus This hymn with Nunc dimittis and Magnificat are faulted because being made upon occasion of particular benefits they are not applicable to all To which it is answered that these hymns are not absolutely commanded but being joyned with others the rule of our Church is precisely this or that leaving in the minister a power to make his own election Again this Argument hath the same force and edge against Davids Psalms many of which were composed upon private emergences and seem as incommodious for publick concernments which yet we dare not upon that account proscribe out of the service of the Church Nor may I pretermit the Canon of the Belgick Church established by the Synod of Dort Hymni Mariae Zachariae Simeonis cantabuntur the Hymns of Mary Zachary Sime on shall be sung Then shall be said the Creed The Creed neither this nor any other was never any part of the Liturgy or publick office either in the Greek or in the Latine Church until nigh upon 600. years after Christ the onely and constant use thereof in publick was the prescribing it as the great Lesson for the Catechumens to learn and rehearse in Publick in order to their Baptisme So for this Creed Ruffinus tells us it was the Roman mode qui gratiam Baptismi suscepturi sunt fidelium populo audiente symbolum reddunt They who are about to receive the grace of Baptism rehearse the Creed in the hearing of all the faithful And being himself about to expound upon it he first premiseth that he intends to tie himself to the order and form quem in Aquileiensi Ecclesia per lavacri gratiam suscâ—pimus which in the Church of Aquileia we received when we were admitted to the laver of Regeneration So for the Hiero solymitan Creed Cyril his Catecheses are explications upon it for the instruction of the Carechumens so for the Nicene or rather the Constantinopolitan Creed Epiphanius tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Catechumen who intended
different order So that to draw to an end uniting these African parcels together we have found a Creed as to the essentials very conformable to this of the Apostles and for the verbal diversity it is the less to be wondred at when they who are conversant in the antient Fathers know their manner was in citing even Canonical Scripture not alwayes to consult the Originals but often to deliver it in in such words as their memories suggested provided they preserved the sense intire Probably from the same Liberty practised in those accounts they give of the Confessions of their faith might arise this diversity This and the other Creeds in the offices of our Church are alwayes appointed to be said after the reading of some part of Canonical Scripture because Faith comes by hearing Rom. 10. 17. first hearing and then faith it is ordered to be read standing for three reasons First because it is as to the substantials thereof taken out of the Gospels which were to be rehearsed standing Secondly because the stationary posture is most significant and importeth a Resolution to defend and maintain the faith we profess when we assert any thing with much earnestness we usually say this is truth and we will stand to it Thirdly in imitation of the Order of the Catechumens who did rehearse it in a stationary posture St. Augustine relating one Victorinus his deportment in this case speaks thus ut ventum est ad horam profitendae fidei quae verbis certis conceptis retentisque memoriter de loco eminentiore in conspectu populi sidelis reddi solet As soon as the time came for him to make profession of his faith which was used to be done in a set form of words got by heart and from an high place of ascent so as all the faithful might behold the Presbyters offered him that if he would he should rehearse it in private as some others did for fear of being daunted with so great an audience he refused it saying he would do it in the presence of the whole congregation and presently he mounted up From which story very inferrible it is that as the eminence of the place was regularly required for the greater evidence of the fact so was the posture erect as most serviceable to that end although St. Austin saith it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in direct terms The Lord be with you The Psalms Lessons and hymns having long imployed both minister and people they now address themselves to prayer again the Priest greeting the people with this form called therefore the Salutation of the Priest whom they re-salute with the Response and with thy spirit derived as many conjecture from Ruth 2. 4. where Boaz said to the Reapers The Lord be with you and they answered him the Lord bless thee Very ancient it is and one of the first formulas used in the Christian Church Ritualists observe that this form was only an appurtenance to ministers of the lower Orb and that when the Bishop did Officiate he did use in lieu thereof Peace be to you and St. Chrysostom seemeth to perswade as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The chief Priest or Bishop wisheth peace to all the people as entring into his Fathers house and therefore whereas the Braccarian Councel decreed that the Bishop and Presbyter should both use one and the same form and determineth that form by The Lord be wioh you with this expression sicut omnis retinet Oriens as is generally retained in the East either the custome must be changed since St Chrysostomes days or else we must reject a great part of his works for counterfeit which give us assurance of the contrary viz. his homilies upon Pentecost the Phillippians Colossians and others This form of Salutation Epâ—phanius saith was derived from our Saviours first greeting the Apostles after his Resurrection with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace be to you In-observed let it not pass that this salutation did anciently denote as it is here applied a transition from one service to another and so St. Chrysostom upon the Colossians Hom. 3. seems to render the mode of his time Let us pray The intention of the minde is never so disposed to relax as in sacred exercises either seised upon with drowsinesse or withdrawn by straying thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. when we come into Gods dâ—eadful presence we yawn and stretch our selves we scratch and scrub we gape about us or grow drowsie while our knees are upon the ground our mindes are on wool-gathering or about our Law-suites yea as Cyprian saith well while we supplicate God to hear our prayers we do not hear them our selves To summon and rouze us therefore to a fixt intention towards the ensuing duty the Church hath accustomed to call upon us often with an Orenâ—us Let us pray an office anciently peculiar to the Deacon as is evident out of St. Chrysostome Augustine and others And agreeable to this was the practise of those who followed only natures dictates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Priest is officiating in sacred things the Cryer proclaimes with a loud voice Attend or minde what you are about Lord have mercy upon us These three versicles Antiquity called the Lesser Litany and of early admission they were into the service of the Church being mentioned in the constitutions ascribed to Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. at every of these allocutions of the Deacon Let the people say Lord have mercy upon us Fitly are they placed before the Lords Prayer because expedient it is we implore Gods mercy before we resort to him in prayer The addresse in it is to the three persons of the blessed Trinity and for that cause repeated thrice by the Greeks but the Western Church put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ have mercy upon us in the second place O Lord shew thy mercy upon us These versicles with their answers are of Divine derivation Shew us thy mercy and grant us thy salvation Psal. 85. 7 God save the King 1 Sam. 10. 24. Heare me O Lord when I call Psal. 4. 1. Let thy Priests be clothed with righteousnesse and let thy Saints sing with joyfulnesse Psal. 132. 9. O Lord save thy people and blesse thine inheritance Psal. 28. 9. Shall it not be good if peace be in my dayes 2 Kings 20. 19. There is no strength in us but our eyes are towards thee 2 Chron. 20. 12. Create in me a clean heart and take not thy holy spirit from me Psal. 51. 10 11. And in regard they are for the major part taken out of the Psalms of David the Priest is ordered to stand up Collects Collects are so called either because many Petitions are contracted and collected into one body or because they are gathered from several portions of Scripture especially from those appointed for the Epistles and Gospels of the Dayes As well those here next following as
reasonable soul and humane flesh subsisting Equal to the Father as touching his Godhead and inferiour to the father touching his manhood Who although he be God and man yet he is not two but one Christ. Due not by conversion of the Godhead into flesh but by taking of the manhood into God Due altogether not by confusion of substance but by unitie of person For as the reasonable soul and flesh is one man so God and man is one Christ. Who suffered for our salvation desâ—â—nded into hell rose again the third day from the dead He ascended into heaven he sitteth on the right hand of the father God almighty from whence he shall come to judge the quick and the dead At whose coming all men shall rise again with their bodies and shall give account for their own works And they that have done good shall go into life everlasting and they that have done evil into everlasting fire This is the Catholick faith which except a man beleeve faithfully he cannot be saved Glory be to the father and to the Son c. As it was in the beginning is now c. ⧠Thus endeth the order of Morning and Evening Prayer through the whole year Here followeth the Letany to be used upon Sundayes Wednesdayes and Fridayes and at other times when it shall be commanded by the ordinary Scotch Lit. and without omission of any part of the other dayly service of the Church on those dayes O God the father of Heaven have mercy upon us miserable sinners O God the father of heaven have mercy upon us miserable sinners O God the son redeemer of the world have mercy upon us miserable sinners O God the son redeemer of the world have mercy upon us miserable sinners O God the holy Ghost proceeding from the father and the son have mercy upon us miserable sinners O God the holy Ghost proceeding from the father and the son have mercy upon us miserable sinners O holy blessed and glorious Trinity three persons and one God have mercy upon miserable sinners O holy blessed and glorious Trinity three persons and one God have mercy upon us miserable sinners Remember not Lord our ofâ—ences nor the offences of our forefatheres neither take thou vengeance of our sins spare us good Lord spare thy people whom thou hast redeemed with thy most pretious blood and be not angry with us for ever Spare us good Lord. From all evil and mischief from sin from the crafts and assaults of the Devil from thy wrath and from everlasting damnation Good Lord deliver us From all blindnesse of heart from pride vain glory and hypocrisy from envie hatred and malice and all uncharitablenesse Good Lord deliver us From fornication and all other deadly sin and from all the deceits of the world the flesh and the Divel Good Lord deliver us From lightening and tempest from plague pestilence and famine from battel and murther and from suddain death Good Lord deliver us From all sedition and privy conspiracy 1. 2. B. of Edw. 6. from the tyranny of the Bishop of Rome and all his detestable enormities from all false doctrine and heresie from hardnesse of heart and contempt of thy word and commandement Good Lord deliver us By the mystery of thy holy incarnation by thy holy nativity and circumcision by thy baptisme fasting and temptation Good Lord deliver us By thy agony and bloody sweat by thy cross and passion by thy precious death and burial by thy glorious resurrection and ascension and by the coming of the holy Ghost Good Lord deliver us In all time of our tribulation in all time of our wealth in the hour of death and in the day of judgement Good Lord deliver us We sinners do beseech thee to hear us O Lord God and that it may please thee to rule and govern thy holy Church universally in the right way We beseech thee to hear us good Lord. That it may please thee to keep and strengthen in the true worshipping of thee in righteousnesse and holinesse of life thy servant our most gracious King and governour We beseech thee to hear us good Lord. That it may please thee to rule his heart in thy faith fear and love and that he may evermore have affiance in thee and ever seek thy honour and glory We beseech thee to hear us good Lord. That it may please thee to be his defender and keeper giving him the victory over all his enemies We beseech thee to hear us good Lord. That it may please thee to illuminate all Bishops Pastours and ministers of the Church with true knowledge and understanding of thy word and that both by their preaching and living they may set it forth and shew it accordingly We beseech thee to hear us good Lord. That it may please thee to endue the Lords of the Councel and all the Nobility with grace wisdome and understanding We beseech thee to hear us good Lord. That it may please thee to bless and keep the Magistrates giving them grace to execute justice and to maintain truth We beseech thee to hear us good Lord. That it may please thee to bless and keep all thy people We beseech thee to hear us good Lord. That it may please thee to give to all nations unitie peace and concâ—rd We beseech thee to hear us good Lord. That it may please thee to give us a heart to love and dread thee and diligently to live after thy Commandements We beseech thee to hear us good Lord. That it may please thee to give to all thy people increase of grace to hâ—aâ— meekly thy word and to receive it with pure affection and to bring forth the fruits of the spirit We beseech thee to hear us good Lord. That it may please thee to bring into the way of truth all such as have erred and are deceived We beseech thee to hear us good Lord. That it may please thee to strengthen such as do stand and to comfort and help the week hearted and to raise up them that fall and finally to beat down Satan under our feet We beseech thee to hear us good Lord. That it may please thee to succour help and comfort all that be in danger necessity and tribulation We beseech thee to hear us good Lord. That it may please thee to preserve all that travel by land or by water all women labouring of child all sick persons and young children and to shew thy pitiâ— upon all prisoners and captives We beseech thee to hear us good Lord. That it may please thee to defend and provide for the fatherless children and widdews and all that be desolate and oppressed We beseech thee to hear us good Lord. That it may please thee to have mercy upon all men We beseech thee to hear us good Lord. That it may please thee to forgive our enemies persecutors and slanderers and to turn their hearts We beseech thee to heare us good Lord. That it may please thee to give and
mentioned in the Clementine constitution and which answereth in substance to our Prayer for the whole state of Christs Church for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Catholick Collect as it is stiled in the old Liturgies which was a prayer for the Catholick Church was essentially the same with ours in the Communion office and differed in fashion onely being rehearsed Litany wise Part of that prayer so far as may conduce to make good my Title or may declare the Alliance of that service with our Litany I shall here subjoyn and the rather because to my apprehension those ancient constitutions have not many parcells of farther extraction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us pray for the Church and for the people  Let us pray for the whole order of Bishops for all Presbyters for all Deacons and ministers of Christ and for the whole family of the Church that God would preserve and keep them  Let us pray for Kings and all in high places that under them being peaceably and quietly governed we may spend our dayes in all godlinesse and honesty  Let us pray for our brethren afflicted with sicknesse that the Lord would please to free them from their diseases and restore them in perfect health to his Church  Let us pray for those that sail by water or travail by land  Let us pray for those that are condemned to mines to banishment to imprisonment and bonds for the name of the Lord.  Let us pray for those that are oppressed  Let us pray for those that persecute us for the Lords sake that he would abate their rage and confound all their devices against us  Let us pray for all those that erre are deceived that God would bring them into the way of truth  Let us pray for all widdows orphaâ—s  Let us pray for seasonable temperate weather that we may receive the fruits of the Earth As for the so frequent repetition of Lord have mercy upon us In all probability Christianity did not devise it new but imitated elder patterns I mean that mode of the 136. Psalm where for his mercy endureth for ever is iterated no lesse then 27. times and which versicle was used Litany-wise that is returned by the people in the service of the Temple as is evident 1 Chron. 16. 41. 2 Chron 9. 13. The gesture proper to this service must be kneeling This is manifest by the Rubrick belonging to Commination where the Litany is appointed to be read after the accustomea manner implying thereby both the place and posture formerly used Now the accustomed place was the midst of the Church and the accustomed posture was kneeling for so was it appointed in the Queens Injunctions and in those of Edward the sixt the Priests shall kneel in the midst of the Church and sing or say plainly and distinctly the Litany Indeed what fitter posture can there be then kneeling Excellently saith St. Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is fit that he who applies himself to prayer should put on the outward garb and deportment as well as the inward minde of a supplicant what scheam sutes a supplicant better then lowly kneeling and can we kneel too low at such supplications as these The motions of the body ought to keep pace with the affections of the Soul when this is most transported with Zeal the members of the body must move at the same rate the higher the spirit soares in Prayer the lower falls the body When our Saviour prayed in the Garden his first posture was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling upon his knees Luk. 22. 41. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being brought to his agony and to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more ardently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cast himself prostrat upon his face Matth 26. 39. Now if the Litany be as certainly it is our most fervent resort to God fit it is it should be made in the most significant that is in the lowest posture of supplication As for the exceptions made against this Litany they are so few and so contemptible as I disdain to honour them with a reply and shall end in this true character of it That in all concernments so excellently is it contrived in accommodation to our general wants so full of Christian Rhetorick and pious Raptures as it justly deserves to be accounted a noble parcel of our Liturgy Nor can all the cavils of malevolent spirits ballance the honour it hath acquired abroad For Gilbertus Cognatus a German and Amanuensis to the famous Erasmus very neer an ICO years since under this title Litania veteris Ecclesiae the Litany of the Ancient Church presents us with a form precisely the same with ours as then established by Act of Parliament On Wednesdayes and Fridayes These were in the Primitive times dayes of Solemn assemblies in imitation of the Jewish practise I fast twice a week â—aid the Pharisee Luke 18. 11. and the Christians did disdain to be short of them in what might promote the honour of God The reason given why these two dayes were chosen is because on the one Wednesday Judas conspired to betray his Master and our Saviour Christ and on the other Friday he suffered death upon the Crosse. And this is that which Clemens Alexandrinus intendeth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. he knows the mystical sense of those dayes the fourth and the Parasceve and he is the first Greek Author wherein it occurreth unlesse we will resort to those constitutions of the Apostles recorded by Epiphanius whence he borroweth so much and to which in all probability he referreth where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles ordained that there should be sacred conventions on the Wednesdayes and Fridayes Nor was this observation peculiar to the Greek Church for Tertullian expresly mentions stationes Quartae sextae feriae the stations of the fourth and sixt day of the week The very nomination of these dayes may be enough against all contenders to decipher to us what this Ancient meant by stations viz. dayes of humiliation and the context of the place will not hear of any other construction where pleading hard for Montanus against the Catholick Church in the point of Fasts he appeals to her self whether the Apostles did ever yoke her to any such observances and whether the dayes she hath assigned for those intents were not of her arbitrary choice so that it being indisputably evident that the Father here intended dayes of humiliation I cannot think it probable though very learned men have so opined that the word should be capable elsewhere in this Author of a sense diametrically opposite or that it should import dayes of the highest Festivity and rejoycing For where he saith Similiter de stationum Diebus non putant plerique sacrificiorum orationibus interveniendum quod statio solvenda sit accepto corpore Domini Ergo
fulfil the same through Jesus Christ our Lord. The Epistle I beseech you therefore brethren Rom. 12. ver 1. unto ver 6. The Gospel The father and mother of Jesus Luk. 2. verse 41. unto the end The second Sunday after the Epiphany 1 B. Edw. 6. The fool hath said in his heart c. Psal. 14. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and everlasting God which â—ost govern all things in heaven and earth mercifully hear the supplications of thy people and graunt us thy peace all the dayes of our life The Epistle Seeing that we have divers gifts Rom. 12. ver 6. unto ver 16. The Gospel And the third day was there Joh. 2. verse 1. unto ver 12. The third Sunday after the Epiphany 1 B. of Edw. 6. Lord who shall dwell in thy tabernacle c. Psal. 15. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and everlasting God mercifully look upon our infirmities and in all our dangers and necessities stretch forth thy right hand to help and defend us through Christ our Lord. The Epistle Be not wise in your own opinions Rom. 12. verse 16. unto the end The Gospel When he was come down Matth. 8. verse 1. to verse 14. The fourth sunday after the Epipiphany 1. B. Edw. 6. Why do the Heathen so furiously rage together c. Psal. 2. Glory be to the father c. As it was in the begining c. The Collect. GOd which knowest us to be set in the midst of so many and great dangers that for mans â—railnesse we cannot alwayes stand uprightly grant to us the health of body and soul that all those things which we suffer for sinne by thy help we may well passe and overcome through Christ our Lord. The Epistle Let every soul submit himself Rom. 13. verse 1. unto ver 8. The Gospel And when he entred into a ship Mat. 8. verse 23. unto the end The fifth Sunday after the Epiphanie 1. B. of Edward 6. The Lord hear thee in the day of thy trouble c. Psal. 20. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee to keep thy Church and houshold continually in thy true religion that they which no leau only upon hope of thy heavenly grace may evermore be defended by thy mighty power through Christ our Lord. The Epistle Put upon you as the elect of God Colos. 3. verse 12. unto verse 18. The Gospel The kingdom of heaven Mat. 13. verse 24. unto ver 31. The 6. Sunday if there be so many shal have the Psalm Collect Epistle and Gospel that was upon the fift Sunday The Sunday called Septuagesima 1 B. of Edw. 6. The Lord is my Shepheard c. Psal. 23. Glory be to the Father c. As it was in the beginning c. The Collect. OLord we beseech thee favourably to hear the prayers of thy people that we which are justly punished for our offences may be mercifuly delivered by thy goodnesse for the glory of thy name through Jesus Christ our Saviour who liveth and reigneth world without end The Epistle Perceive ye not how that they which 1 Cor. 9. 24. ver 24. unto the end The Gospel The kingdom of heaven is like Mat. 20. verse 1. unto ver 17. The Sunday called Sexagesima 1 B. of Edw. 6. The earth is the Lord c. Psal. 24. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd God which seest that we put not our trust in anything that we do mercifully grant that by thy power we may be defended against all adversitie through Jesus Christ our Lord. The Epistle Ye suffer fooles gladly 2 Cor. 11. verse 19 unto ver 32. The Gospel When much people were gathered Lu. 8. verse 4. unto verse 16. The Sunday called Quinquagesima 1 B. of Edw. 6. Be thou my judge O Lord c. Psal. 26. Glory be to the Father c. As it was in the beginning c. The Collect. O Lord which doest teach us that all our doings without charity are nothing worth send thy holy ghost and powre into our hearts that most excellent gift of charity the very bond of peace and all vertues without the which whosoever liveth is counted dead before thee grant this for thy onely son Jesus Christs sake The Epistle Though I speak with tongues of men 1 Cor. 13. verse 1 unto the end The Gospel Jesus took unto him the twelve Mat. 4. verse 31. unto the end I. The first day of Lent 1 B. of Edw. 6. O Lord rebuke me not in thine indignation Psal. 6. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and everlasting God which 〈◊〉 nothing that thou hast 〈◊〉 and dost forgive the sinns of all them that be penitent create and make in us new conâ—ritâ— hearts that we worthily lamenting our sins and knowledging our wretchednesse way obtain of theâ— the God of all mercy perfect remission and forgivenesse through Jesus Christ. The Epistle Turn you unto me with Joel 2. verse 12. unto ver 18. The Gospel When ye fast be not sad Matth. 6. verse 16. unto ver 22. The first Sunday in Lent 1 B. of Edw. 6. Blessed is he whose unrighteousnesse is forgiven c. Psa. 32. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd which for our sake didst fast forty dayes and forty nights give us grace to use such abstinence that our flesh being subâ—tied to the spirit we may ever obey thy godly motions in righteousnesse and true holinesse to thy honour and glory which livest and raignest c. The Epistle We as helpers exhort you 2 Cor. 6. verse 1. unto verse 11. The Gospel Then was Jesus led away Luk. 18. verse 1. unto ver 12. The second Sunday in Lent 1 B. of Edw. 6. Out of the deep have I called c. Psal. 130. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which doest see that we have no power of our selves to help our selves keep thou us both outwardly in our bodies inwardly in our souls that we may be defended from all adversities which may happen to the body and from all evil thoughts which may assault and hurt the soul through Jesus Christ c. The Epistle We beseech you brethren 1 Thes. 4. verse 1. unto ver 9. The Gospel Jesus went thence Matth. 15. verse 21. unto verse 29. The Third Sunday in Lent 1 B. of Edw. 6. Give sentence with me O Lord c. Psal. 45. Glory be to the Father c. As it was in the beginning c. The Collect. WE beseech thee almighty God look upon the hearty desires of thy humble servants and stretch forth
more illustrate the designe of the holy-day then the recital of the history upon which it is founded so that these Canonical Narratives may passe for the prime office of every day for which they are set apart But some will say why Epistles when several of them are taken out of the Acts as that for St. Stevens day and several others some out of the Revelation as that for Innocents day yea some out of the old Testament as that for Ashwednesday out of â—eremie and Isaiah others To this it is answered that though it were more proper in my opinion to call them Lessons yet since Denomination usually is derived from the major part the word Epistle is no unapt Appellation for them the paucity of the rest being considered Deplorable is that cause which hath nothing but a Logomachy and word-war to defend it had this word-catcher searched into Antiquity he might have seen Clemens thus bespeaking the Corinthiâ—ns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take into your hands the Epistle of Blessed Paul â—he Apostle what writes he first to you in the beginning of his Gospel whence evident it is that anciently the word Gospel denoted the whole system of the new Testament which werestrain now to the noblest part of it And it being so we shall the lesse weigh this objection but passe on to discourse what hath come to our cognizance as most observable relating to those dayes severally taken not intending to speak to all but to such onely as being of most remark have afforded the most plentiful matter for memorialls First Sunday in Advent The first initiation of our Saviour into the office of a Mediator was his manifestation in the flesh and incarnation a thing promised all along from the very fall of wretched man untill as the Apostle said the fulnesse of time was come Gal. 4. 4. And the more remote from this time the more obscure the prophesies the neerer the more explicite First Gen. 3. the seed of the woman shall break the serpents head go on to Abraham Gen. 12. 3. In thy seed declaring specificatively in whose shall all the nations of the earth be blessed Go on to David of the fruit of thy body will I set upon thy Throne Psal. 132. 11. Proceed to Esay the prophecy is more apodeictical more demonstrative Behold a Virgin shall conceive and bear a Son and she shal call his name Emanuel C. 7. v. 14. Go neerer to the approaching of this time still more Ecce's Behold thou shalt conceive in thy womb and bring forth a Son and thou shalt call his name Jesus Luke 1. 31. And the Virgin Mary to her self Behold from hence-forth all generations shall call me blessed ib. v. 48. All this to keep up the hope of the long looked for Theophany and the Messias his appearance in the flesh God himself having thus led in the Nativity of our Saviour with such a train of anteceding predictions to assure man that he would come the Christian Church thought it also expedient that the day of commemoration that he is come should be somewhat more then ordinarily attended And upon this very account she hath assigned to this great festival the four Sundayes preceding the first beginning alwayes next before or after or on St. Andrews day which are as it were one Christmas Eve or as so many heralds to proclaim the approaching of his feast and are therefore called Advent Sundayes as fore-speaking Christs birth-day and therefore the ancient Author of the Nativity Sermon ascribed to Cyprian begins it with Adest diu expectata Nativitas i. e. the long-looked for Nativity which we expected all this time of Advent is come at length And upon this account proper Lessons taken out of the Evangelist or Gospel-Prophet Esay agreeable to their design are allotted them Christmas day This Anniversary solemnity cannot be denied to be as old as up to Gregory Nazianzens time he and his great intimate St. Rasil having each an excellent Homily upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith one This celebrity is called Gods appearance or his Nativity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the other We name this our Festival the Theophany Nor is there in either Homily one syllable inferring the either usage or institution of that day to have commenced then wherefore we may presume it was existant long before indeed Nicephorus sadly tells us so relating no lesse then twenty thousand Christians massacred by fire on that day being assembled at Church under the Dioclesian persecution A matter not incredible for if it be true as little doubt is to be made of it what Gildas reports of us Brittains that after that Persecution ceased the Christians began again to repair their Churches and celebrated Festivals Why should not this great day make one what rational argument can be opposed to disswade us that we should not think it of as long duration as any other festival the Lords day excepted whatsoever considering that even Christianity it self resulteth from it In the determination of the precise and true day Antiquity it self hath been to seek as well as modern times Clemens Alexandrinus who florished about the end of the second Century saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most curious inquisitors after the year and day of Christs Nativity have fixt it some on the 25. of the moneth of Pachon our May and some on the 25. of Pharmouthi our April The Churches of Aegypt observed it constantly upon the 6. of January celebrating both it and his Baptism on the same day which they called the Epiphany The Asiatick Grecians and Syrians turned over his Baptism to another day retaining still the 6. of January for his Nativity The Church of Rome pretending to a more perfect information from the Censual Rolls of Augustus Caesar kept close to the 25. of December from thence it was first transported to Antioch as is evident from St. Chrysostomes Homily preached there upon that day where he declareth the darknesse of incertainty wherein those Christians were in before and from whence they were enlightened to the notion of the true day Not long after either convinced that this was the very day of Christs Nativity or that none truer could be assigned it became about Anno 500. the general observation of the Catholick Church Since that and neer home to our times an opinion hath possest some very learned men that our Saviour was born in September in such variety of judgements it is not safe dogmatically to determine one way or the other Nihil opusest ut ea cum discrimine definiantur quae absque crimine nesciuntur What necessity is there of positively defining that whereof it is no fault to be ignorant And the best is there is nothing in this particular cogent to it The exact notion of the day precise is no concernment of the Duty which consists not in observing the day but a day God standeth not upon punctilio's with man no not in ceremonials
Lord is risen and the other answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is risen indeed and in the now Greek Church some memorial of that custom remaines in their solemn hymn beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is risen from the dead triumphing over and trampling one death with another Easter Munday and Tuesday All this week which we call Easter week was anciently kept holy but above others these two dayes were of highest remark so that Artificers who made bold with the other four did not exercise their Mechanical crafts upon either of these as Theodorus Balsamon noteth therefore Gregorius Thaumatergus stileth the Easter Festivals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the three holy-dayes ordained by the Church St. Augustine also mentions terâ—ium Festi diem the third day of the Feast and to ascend higher St. Cyprian in all probability meant no lesse where he spake of prima solemnia Paschae the first solemn dayes of Easter In some particulars the whole interval betwixt Easter and Pentechost was honoured with an esteem adaequate to the Lords-Day and the principal of them Easter it self That is in not fasting and Praying standing I shall only content my self with urging two of very many Authorities For the Western Church Tertullian Die dominico jejunium nefas ducimus vel de geniculis adornare Eadem immunitate à die Paschae in Pentechosten usque gaudiamus we count it a great offence either to Fast or kneel at Prayer on the Lords-Day And the same custom do we observe from Easter to Pentechost for the East The Councel of Nice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Synod decreeth that on the Lords day and from Easter to Pentechost Prayers be made standing where also learned men suppose an interdict from fasting also to be implied The ground of this practise was the suddain transition of the Church from one contrary Passion to another that is from grief to joy which operated contrary motions in the body All Lent-long Lords dayes excepted not onely the Penitents which were under the Churches censures but the very faithful themselves were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast upon their knees as in a state of humiliation But the Resurrection day the day of Jubile once come the visage of the Church was changed and nothing to be seen but what signified excesse of joy St. Basil no man better unfolds the mystery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By our kneeling and rising upright we signifie that we are cast down to the earth by our sins and that we are raised again to heaven by the Clemency of our maker So that the posture of standing was not onely a ceremony significant of our Saviours Resurrection but also an embleme of the Churches rising with him which was most graphically described in their stationary mode which Tertullian represents thus in coelum suspicientes manibus expansis Looking up to heaven with their armes extended at length St. Chrysostom more fully and like what I formerly observed out of Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I have known my self many men almost elevated quite from the earth stretching out their hands as wide as possibly they could and as if they were male-contents that they could not fly even up to heaven and in that posture of ardent devotion to behave them selves at Prayer First Sunday after Easter This Sunday had several appellations in Antiquity the Latines called it Dominica in Albis in relation to the white vestments of the Neophytes or new-made Christians But why in Albis and not rather post Albas the Sunday after white vestments as Alcuin more truely calleth it considering that they deposited and laid aside those whites upon the Eve of this day called clausum Paschae the close of Easter as the same Alcuin testifieth elsewhere and is comfirmed by St. Augustine Paschalis solemnitas hodierna festivitate concluditur ideo Neophytorum habitus mutatur The Paschal solemnity is this day speaking of the Easter Octave determined and therefore the new Christians change their habits this day The Greek called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason is given by Gregory Nazianzen because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the birthday of that salvation which had its commencement the Sunday before By us it is vulgarly called Low-Sunday probably as our Rationilist hath observed as it succeeds and stands in relation to Easter-day which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an high day The fift Sunday after Easter This Sunday is called Rogation Sunday because it precedeth the three dayes of Rogation before Ascension day These three fast-dayes were first instituted by Mamercus Bishop of Vienna upon occasion of a great earth-quake and incursion of wolves and wilde beasts to the extream tetrour of the people He knowing no better expedient to divert so severe a chastisment then fasting and humiliation ordered these dayes for that intent and contrived a Litany apt and sutable for such humble addresses This pious course taking good effect succeeding times continued that Fast in their Anniversary practise so as the Councel of Aurelia established it by a decree Which custom having had so long footing in the Church our Reformers were loth to be singular in rescinding it and the rather because she observed it fell casually and beyond its first intention upon such a season as might be very agreable to the service of those dayes For this being that critical time of the year when all the fruits of the earth are in greatest hazard of miscarrying by frosts and unseasonable weather it is therefore exceeding proper to supplicate God for the withholding of his judgments and to implore his blessing upon the labours of the husband-man And although our Liturgy hath no set office yet hath our Church set homilies for it And in the injunctions Anno 1559. and Advertisments Anno 7. Eliz. it was ordered that in the Rogation dayes of procession the Curat sing or say in English the two Psalms beginning Benedic Anima mea c. with the Litany and Suffrages thereunto belonging Ascension Day I do not meet in any of the Fathers before St. Augustines time mention of this as of an Holy day yet doubtless it was of as ancient standing as the other four Dominical Days for Augustine reckons it amongst those days which toto terrarum orbe observantur now observed all over the world and which are supposed to have been instituted by the Apostles themselves or General Councels A little after St. Augustine Proclus Arch-Bishop of Constantinople enumerating the five grand Festivals maketh this the 4th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fourth saith he declares the ascent into Heaven of him who was our first fruit And after all addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the solemnities which the Lord hath made Now to take off the wonder why there is so little news of it before St. Augustine it must be considered that anciently all the interim
is still if I mistake not in some parts of Germany in Scotland I am sure or the Reverend Bishop of Galloway deceives me Having persued his Narrative through all the divisions of that Churches first Service at length he adds You hear the third Bell ringing and in this space the Reader ceaseth and at the end of the Bell ringing the Preacher will come There being then as I have said so apparent and visible a breach between the first and second Service the Morning Office and the Letany it is very probable though the Assembly did not dissolve yet was there such a ceasing and rest from sacred Imployments as might give the Curat◠time in that Interval both to receive the names of such as intended to communicate as also to admonish and in case of obstinacy to repel scandalous persons from that Ordinance sure I am he was then more at leisure then he could be at any other time after Morning Prayer begun and before it were ended And if any of them be an open and notorious evil liver c. Notorium amongst the Civilians and Canonists is threefold First there is Notorium Praesumptionis a notoriousness of Presumption where Evidentia rei est evidenter à Jure praesumta The evidence of the thing is taken for evident by presumption of Law As where it presumeth one to be the Son of such a man because he was born in Wedlock Secondly There is Notorium Juris a notoriousness of Law when the offence is proved either per confessionem factam in Jure by confession made in open Court or per Sententiam Judicis by the Sentence of the Judge Lastly There is Notorium facti a notoriousness of Fact when per evidentiam rei nulla potest tergiversations celari The evidence is so clear as the Accusation can by no shifts be avoided Now to which of these three the term Notorious in this Rubrick relateth is a great question The learned Prelate Bishop Andrews restraineth it positively to the second Our Law of England saith he will not suffer the Minister to judge any Man a notorious Offender but him who is so convinced by some legal Sentence The Law of England will not suffer it so that should the Ecclesiastical permit it the Municipal Law would not and if it comes to an Antinomy a justle between the Canon Laws of our Church and the Law of the Land this it is must over-rule But doth our Canon Law give any such toleration doth it impower any Minister to exclude his Parishioner claiming his Christian priviledge in those blessed Mysteries from the Sacrament or to make his private discretion the supream Judge of the Notoriousness here mentioned certainly no. As for the 26 and 27 Canons which are produced to the contrary they neither speak explicitly enough nor do they sufficiently direct in this Affair The Canon wherein our Church declareth her minde more articulately is the 109. If any offend their Brethren either by Adultery Whoredom Incest or Drunkenness or by Swearing Ribaldry Usury or any other uncleanness and wickedness of life the Church Wardens or Quest-men and Side-men in their next Presentment to their Ordinaries shall faithfully present all and every of the said Offenders to the intent that they and every of them may be punished by the severity of the Laws according to their deserts and such notorious Offenders shall not be admitted to the Communion till they be reformed where I note First the Crime must be scandalous an Offence to the Brethren Secondly it must be presented to the Ordinary Thirdly That such scandalous Offenders so presented to the Ordinary are not to be admitted to the Communion But some perhaps will say this was one of the failings of an ill regulated State and Church which justly called for a Reformation and so indeed it was pretended by Dr. Burgess and Mr. White of Dorchester at a Committee sitting in the Lords House in March 1641. But upon a full debate it was determined at that Committee to the very conviction of the Opponents that open and notorious evil-livers were none but such as the Laws had adjudged to be so Agreeable to this determination did the Parliament afterwards ordain That no person be suspended from the Communion for any matter of scandal but either upon his confession before the Eldership to have committed such an offence or upon the testimony of two Witnesses at least and those examined upon oath So was it ordained by this Parliament sufficiently Presbyterian against the liking of an Assembly of Presbyters which did Enixins Dogmatis Argumentis in contrarium nec semel sed frustra contendere vehemently though all to little purpose more then once oppose it with all the Arguments they could as Mr. Selden assures us Having opened the minde of our both Church and State as to this particular it will not be amiss to represent the conformity it beareth with the Imperial Edict and practice of the Primitive Church As for the Emperial Law it speaks loud enough Omnibus Episcopis Presbyteris interdicimus segregare aliquem à sacra communione antequam causa monstretur propter quam Sanctae regulae hoc fieri jubent We prohibit all both Bishops and Presbyters from shutting out any one from the Communion before just cause be shewn that the holy Canons warrant them so to proceed As for the primitive usage St. Augustine fully Nos à Communione quenquam prohibere non possumus nisi aut sponte confessum aut in aliquo Judicio Ecclesiastico vel seculari nominatum at que convictum We cannot repel any man from the Communion unless he hath freely confest his offence or hath been accused and convicted in some secular Court or Ecclesiastical consistory Indeed so was the Legislative patern of our Saviour in the first institution of his Supper Never was there a more detestable Crime then Judas his Treason never was Delinquent convicted upon Evidence so infallible as his Masters Omniscience But though he had already projected the conspiracy and our Saviour already knew it yet did he not interdict him from participating with his elect Apostles recommending thereby to his Church this Lesson that no outward communion of the wicked with us in those sacred Ordinances can possibly render them ineffectual to his holy Ones 'T is true I grant some learned men depart from this sence and because St. John saith that Judas having received the sop went immediately out thence infer his absence at the time of Christs instituting his last Supper But our Church is positive in the contrary nor can St. John be otherwise reconciled to the rest of the Evangelists To conclude the result of all the premises is That none are to be suspended from this Sacrament but the notorious Delinquents and that none are notorious but they whom the Sentence of the Law or their own confessions have stated so to be All reason it should be so My temporal Estate no
relate to the holy Ghost were added by the Constantinopolitan fathers and some say framed by Gregory Nyssen but I see no full evidence for it As for the Publick use of this Creed in the dayly offices of the Church Durandus Polydor Virgil and some late Authors fixt the first original upon Marcus and Damasus Bishops of Rome But Walfridus Strabo who flourished 850. and therefore likelier to know the truth then his juniors delivereth no such thing referring us to the third Concel of Toledo celebrated Anno 589. And this Councel tells us whence she had it decreeing ut per omnes Ecclesias Hispaniae Galliciae secundùm forman Orient alium Ecclesiarum Concilii Constantinopolitani Symbolum recitetur that throughout all Churches of Spain and Gallicea according to the mode of whom of the Western No but of the Eastern Churches the Constantinopolitan Creed should be rehearsed Certainly had the use thereof been in the Church of Rome at this time the Councel would not have rambled unto the East for a president And confest it is by all Romanists generally that from the Greeks they had not onely the Creed it self but also the first hint of making it an Auctory to the Liturgy If so then it will be taken tardè to enter very late and very short of Damasus his time For Vossius from Theodorus Lector proveth evidently the Greeks themselves had it not very many years before this Councel Macedonius an Orthodox Patriarch of Constantinople being violently expelled by Anastasius the Emperour to make way for Timotheus an heritick of the Eutychian Sect no soonor was Timotheus settled in his See but presently at the entreaty of his friends he ordered that the Constantinopolitan Creed should be said at every Church meeting or time of publick Prayer to the discredit of Macedonius as if he were disaffected to it whereas until that time it was onely rehearsed once a year when the Bishop Catechised on Maundy Thursday Thus Theodorus and this was about the year 511. which being the first hint we have in all antiquity of this or any other symbol represented as Parcel of the publick Liturgy we will give those Ritualists leave to say their pleasure and we will have the like liberry to think what we list But though the Church Primitive was â—low in imploying it as we now do they having designed it for other very Religious intents yet can that be no competent bar to us but we may both this and others dispose as we do to the best improvement of our faith and edification of the Common interest of the Church After the Creed if there be no Sermon In the Primitive service no Creed interposing the Sermon immediatly followed the Gospel and was an usual explication upon it whence I conceive the name Postil is derived quasi post illa Evangelia Postil being nothing but a discourse upon and subsequent to the Gospel These Popular discourses had in Antiquity various appcllations in the earliest times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the most usual so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of exhortation Acts 13 14. So in Clemens his constitutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next let the Presbyters exhort the people then they called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homilies then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sermons Among the Latines St Cyprian especially Tractatus a tract is most familiar in Augustine and Ambrose disputatio a disputation frequently occurreth because therein they usually undertook the confutation of either Heathens Jews or hereticks Lastly Sermo a Sermon was then also in use Regularly and of courses the ancient form of bidding of prayers will here fall under cognisance and the rather because some thing like it is established by the Canons of our Church It s original extraction claiming precedency of consideration I shall begin with that The Agenda of Religion in our Church before the Reformation were performed it is well known in Latin a Language very inâ—difying to a non-intelligent people That so many so much interested and concerned in those sacred offices should not be totally excluded as idle spectators or fit for nothing but now and then to return an Amen to they knew not what this expedient was devised The people were exhorted to joyn in prayers according to certain heads dictated to them by the Minister in the English tongue observing the method and materials of the then Prayer for all States so that of all the service then used this onely could properly be called Common-Prayer as being the onely form wherein the whole Congregation did joyn in consort and therefore the title of it in the Injunctions of Edw. 6. Anno 1547. is The form of bidding the Common-prayers Now because it was made by Allocution or speaking to the people agreeing with what the Primitive Church called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was called Bidding of prayers Thus in short as to the ground of this ancient form will you now see the form it self behold it here After a laudable custom of our Mother holy Church ye shall kneel down moving your hearts unto Almighty God and making your special prayers for the three Estates concerning all Christian people i. e. for the Spiritually the Temporalty and the soules being in the paines of Purgatory First for our holy Father the Pope with all his Cardinals for all Arch-Bishops and Bishops and in special for my Lord Arch-Bishop of Canterbury your Metropolitan and also for my Lord Bishop of this Diocesse and in general for all Parsons Vicars and Parish Priests having cure of souls with the Ministers of Christs Church as well Religious as not Religious Secondly ye shall pray for the unity and peace of all Christian Realms and especially for the Noble Realm of England for our Sovereign Lord the King c. and for all the Lords of the Councel and all other of the Nobility which dwell in the Countries having protection and governance of the same That Almighty God may send them grace so to govern and rule the Land that it may be pleasing unto Almighty God wealth and profit to the Land and salvation to their souls Also ye shall pray for all those that have honoured the Church with light lamp vestment or Bell or with any other ornaments by which the service of Almighty God is the better maintained and kept Furthermore ye shall pray for all true travellers and tillers of the earth that truely and duely done their duty to God and holy Church as they be bound to do Also ye shall pray for all manner of fruits that be done upon the ground or shall be that Almighty God of his great pitty and mercy may send such wedderings that they may come to the sustenance of man Ye shall pray also for all those that be in debt or deadly sin that Almighty God may give them grace to come out thereof and the sooner by our prayer Also ye shall pray for all those that be sick or diseased either in
had then his dividend of offerings But afterward as devotion relaxed they were content with Sundayes appointing neverthelesse that which they called missam Catechumenorum the service of the Catechumens to be used upon such dayes as there was no Communion and this went under the appellation of Missa sicca Dry-masse To speak in particular of our Church this Rubrick is a very pious and prudent provision what pity were it that the congregation should for default of a Communion be deprived of that excellent ex homo logesis confession of sins implied in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us and invocation of Gods grations assistance which the Decalogue service constrains us to what is there in those Collects succeeding what in the Constantinopolitan Creed what in the Prayer for the whole state of Christs-Church which createth in them an inseparable relation to the Eucharist or which may not exceedingly officiate to the edification of the Assembly at all times would leasure permit Nay how absurd would it seem to celebrate those holy-dayes and meerly for the defect above said to turn out of doors so large portions of holy Scripture as the Epistles and Gospels these last with their Collects giving us the onely account why these dayes are observed Under the notion of Holy-dayes in this place such Sundayes are also to be comprehended on which there is no communion in Country villages where congregations are thin for Sundayes are put into the Catalogue of holy-dayes in the Act of Parliament and order of our Church But it is ordered here onely what shall be said for the second service without determining the place where and this hath been a very intricate and almost interminable question The visitation Articles of some Bishops enjoyned it to be read at the holy Table placed at the East end of the Chancel and the late Arch-Bishop inferreth direction for it from the Rubrick before the Communion appointing that the Priest standing at the North side of the holy Table shall say the Lords prayer with that which followeth But this order hath reference to the Communion time the Rubriok is expresly so and in Communion time I have evidently demonstrated before the Table was to be placed in the midle of the Church or Chancel and consequently I conceive this Rubrick referreth not to this service out of Communion time where then is it to be read I agree at the holy Table set Altarwise at the East end and in this I perswade my self the Bishops were right though they perhaps mistook the reason so it was I am certain in the first Reformation the Rubrick parallel to ours ordering all these things to be said at the Altar But it may be said the second Reformation expunging this rule as to this particular we may presume it meant to reform the practise also I answer our Reformers are best understood by their own orders Now this Rule constitutes this service either as a label annext to morning prayer or parcel of the Communion service take which you will by the order of the Church it must be said at the holy table set Altarwise at the East end for there regularly ought both the morning and the Communion office to be read out of Communion time As for the Morning prayer both it and Evening prayer shall be used in the acoustomed place of the Church Chappel or Chancel So are the very words of the Rubrick The accustomed place was then without dispute the Quire for all along Queen Marses dayes nay from her death being the 27. of November to the feast of St. John Baptist when this Common prayer was to commence by the statute Mattins and Masse yea all Divine offices were performed after the popish manner and that was undoubtedly in the Quire at the high Altar and consequently to that place must the word accoustomed have relation in this Rubrick True it is there is an exception against this rule in case the ordinary shall otherwise determine So that till the Ordinary shall state it otherwise the rule holds firm and consequently Morning prayer with all its appendants not otherwise setled by expresse order is to be said at the Altar Now if it be considered as part of the Communion service the words of the Rubrick are expresse The Priest standing at the North side of the Table shall say c. So he is to stand and officiate at the North side of the Table and this out of Communion time must be scituated at the East end and consequently the service to be read there Although no order c. How by whom or upon what account and inducement this excellent Rubrick ancientiy called a protestution touching the gesture of kneeling came to be omitted in Queen Elizabeth her Liturgy I cannot determine and would gladly learn And if any of the Bread or wine remain c. In the Primitive Church the bread and wine was taken from a large table which was the receptacle of all the offerings so much in quantity as the Priest officiating judged sufficient for the Comunicants These Elements thus separated from their fellows were consecrated apart for the service to which they were destined but because so great a portion was usually blessed as did afford some over-plus it was therefore judged necessary some order should be taken for a decent disposal of those analects and remains this was done at first by sending some parcels to absent friends as pledges and tokens of love and agreement in the unity of the same faith whereof Eusebius maketh mention in Ireneus his Epistle to Pope Victor But this custome being abused was interdicted by the Councel of Leodicea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the consecrated bread be no more sent abroad to other Parishes at Easter under the notion and in resemblance of the blessed loaves After this the Remains began to be divided amongst the Clergy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clemens What is left of the consecrated Elements let the Deacons divide among the Clergy and sometimes the other Communicants were allowed their share 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Clergy and with them the faithful brethren divide amongst themselves the Oblations of the Eucarist when every one hath participated As for the order of our Church it is very circumspect for by saying the Curate shall have it to his own use care thereby is taken to prevent the superstitious reservation of this Sacrament as the Papists formerly practised At the least three times in the year So did the Counsel of Agatha decree prescribing these very dayes also Qui in Natali Domim Paschate Pentechoste non communicant catholici non credantur nec inter Catholicos habeantur They which do not communicate at the Nativity of our Lord Easter and Pentechost let them not be accounted amongst the members of the Catholick Church So also the Belgick Church Commodumerit die Pascates Pentechostes Nativitatis salvificae Dominicam caenam
our profession which is to follow the example of our Saviour Christ and to be made like unto him that as he died and rose again for us so should we which are baptised die from sin and rise again unto righteousnesse continually mortifying all our evil and corrupt affectioâ—s and dayly proceeding in all vertue and godlinesse of living  1 B. of Edw. 6. The Minister shall command that the children be brought to the Bishop to be confirmed of him so soon as they can say in their vulgar tongue the Articles of the faith the Lords prayer and the ten Commandments and be further instructed in the Catechisme set forth for that purpose accordingly as it is there expressed The Minister shall command that the Crisoms be brought to the Church and delivered to the Priests after the accustomed manner at the purification of the Mother of every childe  And that the children be brought to the Bishop to be c.  And so let the Congregation depart in the name of the Lord.  Note that if the number of children to be baptised and multitude of people present be so great that they cannot conveniently stand at the Church door then let them stand within the Church in some convenient place nigh unto the Church door And there all things be said and done appointed to be said and done at the Church door Q Of them that are to be Baptised in private houses in time of necessity By the Minister of the Parish or any other lawful Minister that can be procured 〈…〉 and Curates shall often admonish the people that they defer not the 〈…〉 infants any longer then the Sunday or other holy day next after the childe be born unlesse upon a great and reasonable cause declared to the Curate and by him approved And also they shall warn that without great cause and necessity they procure not their children to be baptised at home in their houses And when great need shall compel them so to do then Baptisme shall be administred on this fashion Common Prayer 1 2 B. of Edw. 6. Lit. of Q. Eliz. First let the lawful Minister and them that be present call upon God for his grace and say the Lords prayer if the time will suffer And the childe being named by some one that is present the said lawful Minister shall dip it in the water or poure water upon it saying these words First let them that be present call upon God for his grace and say the Lords prayer if the time will suffer And then R one of them shall name the childe and dip him in the water or poure water upon him saying these words I baptise thee in the name of the Father and of the Son and of the holy Ghost And let them not doubt that the childe so baptized is lawfull and sufficiently baptised and ought not to be baptised again But yet neverthelesse if the childe which is after this sort baptized do afterward live it is expedient that it be brought into the Church to the intent  1 B. of Edw. 6. That if the Priest or Minister of the same Parish did himself baptise that childe the Congregation may be certified of the true form of Baptisme by him privately before used To the entent the Priest may examine and try whither the childe be lawfully baptised or no. And if those that bring any childe to the church c. Or if the childe were baptised by any other lawful Minister that then the Minister of the Parish where the childe was born or Christened shall examin and try whither the childe be lawfully baptised or no. In which case if those that bring any childe to the Church do answer that the same childe is already baptised then shall the Minister examine them further saying  Common Prayer 1 2 B. of Edw. 6. Lit. of Q. Eliz. By whom was the childe baptised By whom was the child baptised Who was present when the child was baptised Who was present when the childe was baptised And because some things essential to this sacrament may happen to be omitted through fear or hast in such times of extremity therefore I demand further of you Whither thy called upon God for Grace and succour in that necessity T With what matter was the childe baptised With what thing or what matter they did baptise the child V With what words was the childe baptised With what words the childe was baptised Whither they think the childe to be lawfully and perfectly baptised Whither think you the childe to be lawfully and perfectly baptised And if the Minister shall proue by the answers of such as brought the childe that all things were done as they ought to be Then shall not he Christen the childe again but shall receive him as one of the flock of the true Christian people saying thus I Certifie you that in this case ye have done well and according unto due order concerning the baptising of this childe which being born in original sin and in the wrath of God is now by the laver of regeneration in baptisme received into the number of the children of God and heires of everlasting life For our Lord Jesus Christ doth not deny his grace and mercy unto such infants but most lovingly doth call them unto him as the holy Gospel doth witnesse to our comfort on this wise AT a certain time they brought children unto Christ that he should touch them and his disciples rebuked those that brought them But when Jesus saw it he was displeased and said unto them Suffer little children to come unto me and forbid them not for to such belongeth the kingdom of God Uerily I say unto you whosoever doth not receive the kingdome of God as a little childe he shall not enter therein And when he had taken them up in his armes he put his hands upon them and blessed them After the Gospel is read the Minister shall make this exhortation upon the words of the Gospel FRiends you hear in this Gospel the words of our saviour Christ that he commanded the children to be brought unto him how he blamed those that would have kept them from him how he exhorted all men to follow their innocency Ye perceive how by his outward gesture and deed he declared his good will toward them For he embraced them in his armes he laid his hands upon them and blessed them Doubt ye not therefore but earnestly beleeve that he hath likewise favourably received this present insant that he hath imbraced him with the armes of his mercy that he hath given unto him the blessing of eternal life and made him partaker of his everlasting kingdom Wherefore we being thus perswaded of the good will of our heavenly father declared by his son Jesus Christ toward this infant let us faithfully and devoutly give thanks unto him and say the prayer which the Lord himself taught and in declaration of our faith let us reâ—â—te
Acts 2. And for children all such as were born after Easter were kept until Whitsunday and all born after Whitsunday were reserved until next Easter unlesse some eminent danger of death created a necessity of accelerating Baptisme but this custom of Baptising onely at Easter and Whitsunday must onely be understood in reference to the western Church for without controversie it is that they of the East assigned also the Feast of Epiphany for this Sacrament and this was done in memory of our Saviours being as it is supposed baptised on that day upon which there is extant an excellent Oration of Gregory Nazianzene under this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. upon the sacred Illumination or Baptisme celebrated on Epiphany Must be ready at the Font. When Christianity first entred the world she did not finde all utensils fitted to her hand but was constrained to take what occasion did supply whence it is that as at first houses were her Churches so rivers were her fonts No other Baptisteries had she for two hundred years this is evident from Justin Martyr and Tertullian the first treating of persons fitted for the sacred seal saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then that is after we had prayed together for and with them as in the foregoing words they are led by us to some place where there is water Now lest it should be conceived that this expression may admit of a font within the Church as we use to carry children according to the rites of our Church in the persuit of his Narrative he goes on thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then we after the believer is thus washed return with him to the place where the brethren are assembled for common Prayer The second Aquam adituri ibidem sed et aliquanto prius in Ecclesia sub Antistitis manu contestamur nos renunciare Diabolo c. Being ready to step into the water there also as we had done a little before in the Church the Priest holding us up by the head we make Abrenunciation of the Devil c. Clear proofs that the places where they baptized were distant from Churches Probably their practise was counter to ours for as we bring water to our Churches so in all likelyhood they carryed their churches to the water that is they had their places of Religious assemblies near unto Rivers not unlike the Proseucha mentioned Acts 16. v. 17. for the better accomodation of this sacrament After the second Century Baptisteries were erected but not contiguous or annext to Churches but a little separated from them and not every where neither but only nigh unto Cathedrals called therefore Ecclesiae Baptismales Baptismal Churches not long after they were brought into the churches and there disposed near the door at the lower end denoting thereby that persons baptized did in that sacrament make their first ingresse into Christianity who were therefore scituated by Nazianzens discription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the entry to Godlinesse But now it seemes these Baptisteries are turned out of doors and more then so a note of abomination affixt to the places where they stood For baptisme is to be administred not in the places wher fonts stood and this by the direction of those very men who yet after ingenuously confesse no place is subject to such pollution by any superstition formerly used and now laid aside as may render it unlawful or inconvenient for Christians to meet together therein for the publick worship What can hinder the Directory from being herein felo de se unlesse it be interpreted to speak in the first place of what is to be done in order to its directions not of what is to be done of absolute necessity flowing from the nature of the thing and if they so intended it had been a kindnesse had those learned Divines been more explicite therein Didst sanctisie the flood Jordan Such was the language of the Primitive Church not that they thought the water contracted any new quality in the nature but was onely said to be sanctified in the use thereof being converted by Christs institution from common to sacred purposes Omnes aqua saith Tertullian sacramentum sanctificationis consequuntur invocato deo i. e. all waters obtain the mystery of sanctification by invocation of God So Gregory Nazianzen speaketh of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. sanctifying the waters by his own washing So Hierom Dominus noster Jesus Christus Lavacro suo universas aquas mundavit Our Lord Christ by his own washing being exemplary to us cleansed all waters Lastly Ambrose Sacerdos precem defert ut sanctificetur fons adsit praesentia trinitatis aeternae i. e. The Priest prayeth that the Font may be sanctified and that the Eternal Trinity would vouchsafe to be present at the Ordinance Then shall be make a crosse There were anciently in the Primitive Church two several signings with the Crosse one before Baptism as is here ordered in this Liturgy the other after which was used with unction at the time of confirming whereof I shall treat in Confirmation That they used signing antecedent to Baptisme I shall make proof from S. Ambrose and S. Augustine The first thus Credit etiam Catechumenus in crucem Domini quâ ipse signatur sed nisi baptizatus fuerit in nomine Patris filii Spiritus Sancti remissionem non potest accipere peceatorum The very Chatechumen or new instructed believeth in the Crosse of Christ wherewith also he is signed but unlesse also he be baptized in the name of the Father the Son and the holy Ghost he shall not obtein remission of sins The second Nondum per sacrum baptismum renati est is sed per signum Crucis in utero sancte matris Ecclesiae jam concepti est is Ye are not yet regenerated by holy Baptisme but you are conceived by the sign of the Crosse in the womb of the Church your holy mother But here it may be demanded how cometh it to passe that our second Reformers mislaid this Ceremony assigning it a place subsequent to Baptisme varying herein from the currant practices of Antiquity For answer to this I shall refer you to another place where I shall have occasion to declare it I command thee unclean spirit c. This Form of Exorcising was agreeable to the usage of the first Church who applied it not onely to the Energumeni or Persons possessed by evil spirits who were not few in those dayes but also to Infants and competents whom they accounted under the Dominion of Satan until he was by such increpation expelled Si Diabolus non dominatur infantibus quid respondebunt Pelagiani quodilli exorcizantur saith Augustine i. e. if the devil hath not children in subjesiion what will the Pelagians say that they are exorcised Of this custome there is very frequent mention in S. Cyprian Tertullian and other Ancients The moving of these following interrogatories to
adult immediately succeeded the very act of baptizing and dipping And if the Primitive Church held her self obliged to preserve it upon the score of Apostolical usage and to tender it to such as were of full growth much more reason have we to continue it with whom Paedo-Baptisme is almost the sole practice Baptism as the Apostle St. Peter describeth it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Answer or rather Interrogatory of a good conscience towards God that is a question how the party stands disposed towards God not unlike our Interrogatory Doest thou for sake the Devil c. To take of the supposed vanity of this Interrogatory administred to Infants who are in no capacity to reply the Church their most tender Mother hath devised this expedient of assigning sureties to undertake in their behalf what Christianity requireth from them They being thus charitably provided for in the minority of their intellectuals extream rational it is that the Church exact from them and that they render to her an account when they come to riper years what progress they have made in learning the Elements of the christian faith exceeding proper it is they enter new security to her that they will by Gods grace make good those stipulations and promises which their sureties undertook before in their behalf and that after all these they may receive the Churches Benediction administred to them by the Bishop their spiritual Father There is not any thing wherein the late pretended Reformers amuse me more then in this particular I hear them declare That all who are baptized in the name of Christ â—o renounce and by their Baptisme are bound to fight against the Devil the World and the Flesh. And yet by abolishing of sureties they render Infants unable to make such Abrenunciation or take such an engagement by their proxies and do not any where throughout all their appointments require from persons baptized when they become adult any such actual promise Where is then this Renunciation and obligation entred against those common Enemies these men talk of If they say they are mental supposed and impli'd I answer that is not enough the Church must take cognizance of all her members that they are all of a piece that they agree in the unity of profession which she can not unless they give her not only some verbal account of their knowledge in the principles of Religion but also explicite promises to live agreeable to those principles And therefore it surpasseth my understanding with what colour of reason they can admit such persons to the highest degree of christian Society the blessed communion who never engaged to conform to the Rules of Christianity Have all things necessary for their Salvation The outward Essentials of Baptisme are the Element water and the words of Institution I baptize thee in the name of the Father Son and Holy Ghost These without more adoe constitute a seal all-sufficient to initiate children within the Gospel covenant no absolute necessity have they as children of any thing else But though as children they want nothing necessary for their Salvation yet have they not all things necessary for years more adult when of another Sacrament the principles of Christianity oblige them to participate and require from them no procurated but a personal and actual faith repentance obedience and what else their Baptismal engagement tyed them to perform And until they have given better security for all these in confirmation the Church regularly precludeth to them all advenues to higher mysteries so that this excellent ceremony is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cement which doth sodder both Sacraments together whence anciently they who were admitted to it were said to be consummated signaculo Dominico by the Lords signature And semblably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfecting uâ—ction is it called by another which consummation Janus-like looked both ways Backward to Baptisme of which Sacrament it was the finishing and closing ceremony and so the party confirmed was consummated as to that Forward to the Eucharist whereof it was the initiatory and preparing rite and so he was made perfect as to that confirmation giving him a right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to participate of the Sacrament of perfection as the ancients styled it A Catechisme that is to say an Instruction Our Church gives here the notation of the word Catechisme telling us it is an Instruction and so it is an Instruction in the first rudiments of Christianity the Author of the Epistle to the Hebrews goes as high in its advancement as possibly he can with him it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the laying of the first foundation Chap. 6. v. 1. implying that as a foundation is to the Superstructure so is catechizing to the sublimer mysteries of our Religion and what an edifice is without a foundation our Saviours parable speaks plainly enough And this may be sufficient to preserve it not only from scorn and contempt but in an high esteem seeing it is suppodaneous the Pedestal to support noblet truths for as St. Hierome excellently Non contemnend a sunt parva sine quibus magna constare non possunt nothing be it never so small is to be slighted when it is the fine qua non that without which greater things cannot stand Nor may it be omitted as another argument of its worth that St. Augustine St. Cyril St. Athanasius Gregorius Nyssenus Origen Clemens Alexandrinus eminent Fathers yea St. Paul himself were catechists in their respective times Now because a Catechisme doth necessarily suppose a Catechist and a Catchumen the Instructer and Instructed of both which there is so frequent mention in antiquity requisite it will be to take them into a more curious and choice consideration and the rather because I finde very learned men have hitherto failed in a true apprehension of them the more excusable because controversie having hitherto so little intermedled in this matter occasion was not offered for search into a more distinct cognizance of them First then Catechists taken in a proper and separate notion as they constituted an order severed and apart from others were certi quidam homines qui Scholam Christianae Institutionis exercebant as Vicecomes describeth them certain men which kept a School for christian Institution but whether those certain men were lay or Clergy or what they were he determineth not The Annatator and Mr. Thorndike very learned men both seem to affirm them Presbyters for where Clemens Alexandrinus demandeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom shall the Presbyter lay hands upon whom shall he bless They understand him as if he meant the solemnity with which the catechists dismist those that were catechized And in confirmation of this interpretation the Dr. produceth Eusebius who saith of Constantine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He made profession and then was vouchsafed those Prayers which were given by imposition of hands But I conceive neither of those places are
Sanctimonials which are chose to officiate about women to be baptized are to be instructed and fitted for the place that they may be able with edifying and wholsome doctrine to teach ignorant and unskilful women what to answer to such interrogatories as shall be administred unto them when they came to be baptized Thus have I evidently manifested that Clemens his Presbyter could not in this place be a Catechist in the persuing of which proof I hope my discourse hath not seemed tedious because not impertinent upon the whole matter all that I can make out concerning Catechists is that in the deputation of persons for that office regard was rather had to their abilities and qualifications then to the degrees or orders whereby they were distinguished from others To come now to Catechumens they were to speak properly such as were desirous to be instructed in the mysteries of the Christian profession such as had their Catechumenium or distinct place in the Church assigned for their station such as were admitted not only to hear the word read and preached but were permitted also to be present at some prayers Learned men generally describe them by Audientes as if they were altogether the same persons And they may it is true promiscuously so pass one for another but not in their sence that is not taking Audientes for such as were Hearers of the word in publick Assemblies Such Audients and Catechumens being not terms convertible but evidently in all antiquity distinct The councel of Nice concerning lapsed persons resolvs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that three years they should continue as Hearers only and after that to pray with the Catechumens So also in the Constitutions ascribed to Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let the Deacon proclaim away Infidels begone Hearers and silence being made let him say pray ye Catechumens In both which places a remarkable real as well as nominal difference is to be discerned between the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearers and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 catechumens these staying behinde when they were sent away Audientes in their large sence were in truth all persons the faithful only excepted who were permitted to be present at the lessons read and the sermon preached as appeareth by the fourth councel of Carthage Episcopus nullum prohibeat ingredi in Ecclesiam et audire verbum Dei sive gentilem sive haeriticis sive Judaum usque ad Missam Catechumenorum Let the Bishop forbid none from comming into the Church to hear Gods word be he heathen be he heretick be he Jew and there to abide until the service of the Catechumens Grant I do that Cyprian calls the same persons Catechumeni in one Epistle and Audientes in another But these are called Audientes upon a clear other account not in reference to their attention to the word of God in publick assemblies but as Xenophon is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates his hearer in relation to their being taught by such whom this Father called even now Doctores Audientium Instructers of the hearers and were no other then Catechists So that the errour and mistake lyeth in the notion and application not in the word it self Having hitherto discoursed what Catechists and Catechumens were it will next be seasonable to inquire into the time anciently set apart for this sacred exercise which was the 40 days of Lent Consuetudo apud nos ejusmodi est ut his qui baptisandi sunt per quadraginta dies publice trademus sanctam et adorandam Trinitatem The custome with us is such that all Lent long we teach persons to be baptized the mysteries of the Blessed Trinity whereby it is discernable that catechizing was then antecedent which with us is subsequent to Baptisme and reason good it should be so men of ripe years then coming to the font who were not allowed their Proxies but were to give an account of their own belief Nevertheless though Catechumens were by such instruction fitted for Baptisme yet did they not always enter the Font so soon as they were prepared for it but delayed their admission to this Sacrament as long as they pleased some not for a few years as is evident by Arnobius and St. Augustine who both wrote many pieces of Divinity when they were Catechumens and before they were baptized When any purposed to receive this holy seal the fashion was for them to give in their names that the Church might know who they were which desired to be initiated the week before Easter and Whitsunday and from that time of entring their names they were called competentes Appropinquabat Pascha dedit nomen inter alios competentes i. e. the feast of Easter was at hand he gave in his name amongst the rest of the competents So Ambrose dimissis Catechumenis Symbolum aliquibus competentibus tradebam i. e. the Catechumeni being sent away I delivered the creed to certain competents Now although competents came thus to be distinguished from the Catechumeni as one remove above them yet was this nominal difference not always punctually observed by the Ancient Fathers but sometime they gave the name of Catechumen to such an one as was ready to be baptized So the very forementioned Authors St. Ambrose Credit etiam Catechumenus in crucem Domini Jesu qua et ipse signatur i. e. The Catechumen believeth also in the cross of the Lord Jesus wherewith he is signed that is when he gave in his name for Baptisme this ceremony being then applied to him St. Augustine Quando Catechumeni ad gratiam sancti lavacri festinant solemniter cantatur Psalmus 41. i. e. When the Catechumens are hastening to the holy laver this forty first Psalm is usually sing This may suffice to be delivered concerning the Cateehumens the candidates of the christian faith as St. Hierome calleth them as they are represented in the writings of the Primitive times As to the make and form of a Catechisme our first Reformers more consulted the condition of their own then the practice of the Primitive times who required in persons to be baptized no other prae cognita or things to be foreknown then the Articles of the Christian faith and in some places the Lords Prayer Our Reformers adding the Decalogue with very edifying explanations of them But these being thought defective as to the Doctrine of the Sacraments it was by King James appointed that the Bishops should consider of an addition to it in that concernment which was done accordingly in that excellent frame we see being penn'd at first by Bishop Overal then Dean of Pauls and allowed by the Bishops So that therein indeed throughout the whole frame of our Churches Catechism that Golden Rule of that Judicious Prince is punctually observed viz. the avoiding of all odde curious deep and intricate questions no Magisterial determination of the Priorities or Posteriorities of the Absoluteness or
enough the question is whether they be the words either of that Councel or this Pope and I conceive it without question they are not As for the Canon Syrmondus the Jesuite concludeth it thus Ut non necessaria habeatur repetita Chrismatio i. e. That repeted Chrismation be not held necessary This Particle Non reverseth all and Syrmondus pleads that in his Edition he had followed the best and most ancient Copies But Aurelius says no and this is not onely become a dispute but a serious quarrel betwixt this Sorbonist and that Jesuite a Quarrel that hath provoked between them a great Volumn to decide it Having heard them both I must pronounce for Syrmondus that the Negative Syllable must stand and that there was then at that moment but one anointing in use which both Authority and Reason will confirm Authority Hierome who lived near that time Non abnuo hanc esse Ecclesiarum Consuetudinem ut ad eos qui longe in minoribus urbibus per Presbyteros Diaconos Baptisati sunt Episcopus ad invocationem Spiritus Sancti manum impositurus Excurrat i. e. I deny not but the Custom of the Churches is this that the Bishop rideth forth into the Countrey for an Invocation of the Holy Ghost and Imposition of hands upon those who far off in Countrey Towns have been Baptized by Presbyters and Deacons He doth not say the Bishops were to anoint but onely to impose Hands and yet afterward he tells us the Presbyters were to Baptize with Chrism Again it is evident by reason there being then no supposed necessity enforcing the use of Episcopal Chrismation which came in long after upon another not then dreamt on account for before confirmation came to be entertained under the Notion of a genuine Sacrament which was not till near a thousand years after Christ no other Ceremony was required to the necessity of it then laying on of hands but when it took a degree higher then the ancient Church meant it when it became in the corrupt opinion of superstitious men to gain the reputation of a Sacrament it was observed that Imposition of hands onely would not constitute it such unless also Chrism for the Element and material principle thereof were re-granted it And this is the true original of the two Chrismations Baptismal or Presbyterian and Confirmatory or Episcopal now in use in the Romish Church Now as what hath been said in defence of Syrmondus his Edition of that Canon I conceive is sufficient to overthrow the Opinion of Aurelius to the contrary so also may it serve to render Pope Innocents decretal counterfeit as indeed most are if not all And were this Decretal that Popes and Popes the men they are cry'd up for it was a strange boldness in this Councel to decree Inter nos placuit semel Chrismari we are agreed that Chrism be used once when Innocent had before ordered it should be twice Then the Bishop shall cross him on the fore-head This signing was a constant consectary of Unction and therefore the Unction having been translated this also should have followed by way of concomitancy And whensoever the Bishop shall give knowledge Such was the Primitive Practise as is evident by that testimony of Hierome lately cited The names of all the children of his Parish It is not here nor any where else so far as I am yet informed declared by our Church at what years the Children shall be confirmed The practice of late hath been as soon as they could say their Catechism which seemeth to be the direction of our Church and so varieth according to the docibility of the Children About the mid-night of Popish Superstition viz. Anno 1230. Edmundus Cantuariensis in Speculo Ecclesiae as he is cited by Vice comes delivers the then English practice to be this Infra quinque Annos ad ultimum postquam natus fuerit infans potest confirmari Within five years after his Birth a Childe may be confirmed In elder Antiquity little do I finde onely that the childe was a Catechumen at seven So the first Interrogatory put to Timotheus Alexandrinus mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a childe catechised of about seven years of age And there shall be none admitted c. The Participation of the blessed Eucharist was anciently an immediate consequent of Confirmation or Baptism His obluta Plebs dives insignibus ad Christi contendit altaria dicens introib◠ad Altare Dei saith Saint Ambrose speaking of the white Vestments The now baptised flesh deckt wish this bravery maketh haste to the Altar of Christ saying And I will go up to the Altar of God It is here said That none shall communicate until they can say their Catechism and be confirmed But shall they be admitted to the Eucharist always when they can say their Catechism and have been confirmed This Rubrick seemeth to imply as much but then withal it may be interpreted to intend that Confirmation be delayed until Children come to years of better understanding that is nigh unto 14. CHAP. X. A The form of solemnization of Matrimony First the banes must be asked three several Sundayes or holy dayes in the time of service the people being present after the accustomed manner And if the persons that would be married dwell in divers parishes the banes must be asked in both parishes and the Curate of the one parish shall not solemnise Matrimony betwixt them without a certificate of the banes being thrice asked from the Curate of the other parish B At the day appointed for solemnization of Matrimony the persons to be married C shall come into the body of the Church with their friends and neighbours and there the Minister shall thus say DEarly beloved friends we are gathered together here in the sight of God and in the face of his congregation to joyn together this man and this woman in holy Matrimony which is an honourable estate instituted of God in Paradice in the time of mans innocency signifying unto us the mystical union that is betwixt Christ and his Church which holy estate Christ adorned and beautified with his presence and first miracle that he wrought in Can◠of Galilee and is commended of Sant Paul to be honourable among all men and therefore is not to be enterprised nor taken in hand unadvisedly lightly or wantonly to satisfie mens carnal lusts and appetites like bruit beasts that have no understanding but reverently discreetly advisedly soberly and in the fear of God duly considering the causes for which Matrimony was ordained One was the procreation of children to be brought up in the fear and nurture of the Lord and praise of God Secondly it was ordeined for a remedy against sin and to avoid fornication that such persons that have not the gift of continence might marry and keep themselves undefiled members of Christs body Thirdly for the mutual society help and comfort that the one ought to have of the other both in prosperity
Word of God and Prayer How can they answer it at the Bar of Reason which did proscribe from Matrimony the Paramount of all earthly concernments Divine Invocation and Saterdotal Benediction without which never was any initiation into that honourable State thought duly performed Upon this very account the place where it was celebrated amongst the Jews was stiled Beth-Hillulah The House of Praise and amongst the Heathen there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers preparatory to Marriage The very score it was upon which our Saviour was bidden to the Marriage in Cana. if Epiphanius deceives us not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How honour able is wedlock when our Saviour was invited to a marâ—◠〈◊〉 〈◊〉 to bless the maried couple And as he did really blesse marriage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a fruitful womb as the same father conceiveth so did he all Nuptials to come by honouring with his presence and shewing his first of Miracles in Cana of Galâ—lee at a Wedding Feast This opinion of Epiphanius will be the more passable if it be considered that Blessing being one of the choicest of Ministerial Acts was alwaies dispenced by the chief of Ministers or persons of the most eminent note for sanctity So Melchisedech the Priest of the most high God blessed Abraham Gen. 14. 19. Upon the same account the typified Melchisedech Christ was desired to bless little children Math. 19. 13. As the famous Grotius supposed And upon the same account in the Primitive times the Bishop and if present none but he was to bless the people in publique Assemblies who as he was for that very cause principal in the administration of Matrimonial Benâ—dâ—ction so was he also most concerned in the approbation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ignatius it is â—â— that the married couple betroth themselves with the advice of the Bishop So a Virgin in Tertullian is said petere maritum ab Episcopo to ask an Husband of the Bishop Indeed as the condition of the times then was it could not in prudence be otherwise The inconveniences of an unequal yoak or marrying of a Christian with an infidel were innumerable the society and conversation could not be so mutual between them the Christian woman could not keep those correspondences which were of the interest of her Religion and possibly the secret meetings which with much adoe were then contrived might thereby be betraied or unhappily discovered to the ruin and destruction of the Professors of Christianity Seeing then no avoidance the solemnization of this Ordinance must be granted to have been performed by such a consecration it is also next in order to be supposed that in this consecration set forms were used considering withall that they were assigned to undergraduate concernmenrs and considering that such forms are still extant some and others are presumable to have been so by collateral implication Under the Law in the story of Ruth two forms occur First The Lord grant thee rest in the house of thy Husband Ch. 1. 9. 3. 1. Secondly all the People and Elders said The Lord make the woman that is come into thine house like Rachel and like Leah which two did build the house of Israel and do thou worthily in Ephrata and be thou famous in Bethlehem and let thy house be like the house of Pharez whom Tamar bare unto Judah of the seed which the Lord shall give thee of this young man Ch. 4. v. 12. The People and Elders could not certainly conspire so exactly in every syllable of this Benediction had it not been a known and usual form amongst them Under the Gospel in the Primitive times I mean told we are that such forms were though not what they were In the Council of Carthage decreed it is Ut preces vel Orationes seu missae quae probatae fuerint in Concilio sive Praefationes sive Commendationes sive Manuum Impositiones ab omnibus celebrentur That those formes of Prayers or Masses be they Prefaces or Offices for interments or of imposition of hands which have been allowed of by the Council shall be celebrated bâ— all Where Imposition of hands must undoubtedly denote all Sacerdotal Benediction whether in Ordaining of Priests or in absolving of penitents or in confirming of persons new baptized or in the solemnization of matrimony or whatever else was performed that ceremony applied At the day appointed c. The appointment of the day is left to the election of the persons to be married provided it be not from Advent Sunday until eight dayes after the Epiphaâ—y from Septuagesima Sunday until eight dayes after Easter from Rogation Sunday until Trinity Sunday These times being prohibited But by what Authority Not by the Common Prayer not by the Kalender not by any Homily not by any Article not by any Canon of our Church since the Reformation And therefore if there be any Popery as is pretended by Mr. Pryn in this restraint our Reformed Church is not to bear the blame By what Law then By a Canon certainly and of some General Council of this Nation for else all Manuals and Linwood our famous Canonist would not have agreed so punctually in all the dayes prefixt True it is this Canon is not to my reading extant but before the Reformation it was undoubtedly And this is the reason why our prohibition exceeds that of the Council of Trent in the last clause viz. from Rogation Sunday until Trinity Sunday that Council being confirmed by Pius 4th far up into the State of Reformation But were not former Canons all made null upon our Reformation No in the Statute 25. H. 8. c. 19. it is expresly provided That such Canons as were made before that Act which be not contrariant nor repugnant to the Kings Prerogative the Laws Statutes and Customs of the Realm should be still used and executed as they were before the making of the Act. Now of these Canons this I take it was one but whereas it is charged with Popery I consess I apprehend not where that Popery is resident Is it as the restraint relates to times of solemn Humiliation Then the Fathers of the Council of Laodicea a Council to which Popery is post-nated above three hundred years stands guilty of Popery as well as we for that Council interdicted marriages for the whole time of Lent as hath been shewed before Nay more the Directory it self is guilty of Popery too for this excepts from this Ordinance Dayes of publique Humiliation Is it as it relates to Festivals Mr. Pryn indeed saith Marriage is a Festival and joyful thing and so most seasonable and suitable for Festival and joyful times and seasons But the Directory sayes nay and therefore interdicts the celebration of it upon all Holy-dayes of the year in these words And we advice that marriage be not solemnized on the Lords day and the Lords day is the only Festival enjoyned by that Directory The result of all is this That the Assembly
not to whole Congregations as in the former instances where the confession is too general to be conceived in all real and a confession at large can at most pretend but to an Absolution at large effectual only to such as truly and sincerely repent If the rich person desire to be anointed Constat hunc ritum nec vetustum esse nec ullo praecepto Dei vel laudato Sanctorum exemplo commendatum saith Buâ—er It is clear this Rite is neither ancient nor commended to the Churches practice by any either precept of God or example of the Primitive Fathers Most true Confest it is as to matter of Fact Apostolical those holy men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anointed many infirm persons Marc. 6. 13. So also as to matter of precept that St. James appointed the Elders to anoint the sick person but both the one and the other was in order to a miraculous operation in the cure of the diseased and therefore not practicable in these times which pretend to no such gifts Nor was it interpreted then to be a rite so necessary but that the miracle of healing could proceed otherwayes and without it as may be instanced in several cures mentioned in the Acts. And for times succeeding the Apostles no one example occurreth in any genuine Father of any so cured but only of Severus the Emperour by Proculus the Toparch related by Tertullian And were that command of Saint James obligatory to succeeding ages yet can it no wayes authorise the unction of the Church of Rome which is designed for other ends viz. to be a viaticum in the moment of expiration The Communion of the sick The administration of this Sacrament to Christians in extremis and their fatal farewel was reputed by the Primitive Fathers so necessary a dispensation as they indulged it even to such as were excommunicated by the censures of the Church and were not no not in case they recovered admitted to communicate until their full time was elapsed So the first Council of Nice decreed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning Lapsed persons and Penitents 〈◊〉 out of the world let the ancient and Caâ—onical rule be observed that if any â—e in that extremity let him by no meant be deprived of his last most necessary viatieum and provision for a better world As to this Office of our Church Scripta est ad Divinarum Scripturarum regulam quam 〈◊〉 saith Bucer It is framed most agreeable to the rule of holy Scripture The Argentine or Strasburgh exiles had in their Liturgy an Office entituled De Eucharistia ministranda aegrotis Of administring the Eucharist to sick persons Yea Calvin himself pleads much for it Cur caenam Aegrotis non arbitror negandam esse mulâ—ae graves causae me impellunt Many and weighty causes move me to think the Communion should not be denied to sick persons True it is he tells Olivian scis frater alium esse apud nos morem Our usage here at Geneva is otherwise but then adds withall fero quia non est utile centendere I endure it because I know not how to hâ—â—p it So that Geneva her self by Calvins confession was not so well ordred in all things as he wished Then shall the Priest reserve Though circumstances of time place persons and the like add no real grandure to the things themselves to which they relate yet considering the potent influence they have in operating upon human affections they have so much weight as the things themselves for a great part of the honour and respect is deferred to them stand obliged to the rites wherewith they are ceremoniated whence it is that in all religious transactions they make the deepest impression upon our souls which are invested with greatest solemnity Upon this account the Primitive Fathers though passionately indulgent towards and tender of their sick brethren in granting them their spiritual viaticum yet alwayes took a care that the Elements should be consecrated in the Church And indeed if Consecration be of any import if with God it prevaileth any thing effectual towards the making those Elements the body and blood of Christ if in us it createth any greater reverence to those dreadful mysteries then certainly that Consecration must needs excel all others which is made in the full Congregation g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where there is 〈◊〉 â—oâ—course of Reverend Saints plying the Throne of Grace so ardently and so unanimously for a blessing upon those Elements This Rubrique therefore being so consenant to antiquity and passing the censure of Buâ—er without the least reproof had a fair plea for its continuation had not the Eucharist so reserved been abused by superstitious carrying it about in solemn procession and the habitual adoration frequented in the Romish practice moved our Reformers to expunge it This notwithstanding I observe in a Latin Translation of our Liturgy Anno 2. Elâ—â— this Rubrique exactly set down according to the first Liturgy of Edward 6. enjoining the Minister to reserve tâ—ntum quantum sufficit â—groto sufficient for the sick person The wonder iâ— not great if consideration be had of the Primary Relatives of that Translation This is clearly exhibited in the Proclamation prefixt to it for it was set forth by Supreme Authority Constituimus per praesâ—ntes licitum esse c perâ—â—ssum 〈◊〉 authorâ—tate privilegio regali tam Decano sodalitio Ecclesiae Christi in Academia nostra Oxoniae quam Praesidibus Custodibus Rectoribus Magistris Sodaliratibus omnium singulorum Collegiorum Cantaâ—riâ—â—ae Oxoniae Wintâ—niae Etoniae noc modo precandi Latine uti publicâ— in Ecclesiis farellis suis. We ordain by these presents that it shall be lawful and 〈◊〉 â—or Authority and Princely Privilege as well for the 〈…〉 Christ in our University of Oxford as for the 〈◊〉 〈◊〉 〈◊〉 Master and Fellows of all and singular the Colleges of Cambridge Oxford Winchester and Eaton to use this form of Latine 〈◊〉 publickly in their Churches and Chapels Whereby it is most eviaâ—nt the Translation was made peculiarly for the service of the Universities and two Colleges of Winchester and Eaton And this is the reason that the Matrimonial Office â— as also the other two of Baptism and Churching of Women 〈◊〉 〈◊〉 it are totally omitted in that Translation the state of Matrimony being 〈◊〉 consistent with the fundamental Statutes of those Societies Now this Translation being framed particularly for those Learned Societies they might be the better trusted with the Elements reserved upon a rational presumption that the greateâ— light they enjoyed the less prone and disposed would they be to errour and superstition The Priest 〈◊〉 the Corps The rites of funeral exportation appear in antiquity so various as it is not easie by literal interpretation to determine of them that they are not contradictory By the fourth Council of Carthage it was decreed Ut mortous Ecclesiae Paenitentes efferant That the
a merciful God full of compassion long suffering and of great pity Thou sparest when we deserve punishment aâ—d in thy wrath thinkest upon mercy Spare thy people good Lord spare them and let not thine inheritage be brought to confusion hear us O Lord for thy mercy is great and after the multitude of thy mercies look upon us After this in the 1 B. of Edw. 6. followeth the Declaration concerning Ceremonies why some are abolished and some retained Then Certain notes for the more plain explication and decent Ministration of things contained in this book In the saying or singing of mattens c. as in the Rubrick before morning prayer And whensoever the Bishop shall celebrate c. Ibid ubi supra As touching kneeling Crossing holding up of hands knocking upon the breast and other gestures they may be used or left as every mans devotion serveth without blame Also upon Christmas-day Easter-day the Ascention day Whitsunday and the feast of the Trinity may be used any part of the holy Scripture hereafter to be certainly limitted appointed in the stead of the Litany if there be a Sermon or for other great cause the I Curate by his discretion may leave out the Litany Gloria in Excelsis the Creed K the Omely and the Exhortation to the Communion L Imprinted at London in Fleet-street at the signe of the Sun over against the Conduit by Edward Whitchurch the 7. day of March in the year of our Lord 1549. Annotations upon CHAP. XI A The grounds of Thanksgiving after Childebirth why rather for this than other deliverances B Our Church doth not Judaize Difference betwixt our practice and Jewish Purification C What meant by the word Church into which the woman is to come D The woman not enjoined a veil F The 121 Psalm not abused E But deliver us from evil why returned by way of response F Commination how often used in the year G Why read in the Pulpit A discourse of reading-Desks none settled by Rule before the Canons 1603. upon what occasion devised H A Discourse of publick Pennance By whom it was imposed and how long to continue The several motions of it in the Greek Church What meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what and what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Errours noted in the Editions of Zonaras and Balsamon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Penitential customes in the Western Church Affrica most severe and why The ancient mode of Excommunicating of notorious offenders out of Gratian Discourse upon it Adgeniculi charis Dei in Tertullian Penitents when reconciled in the Latine Church The Ancient Discipline commended and Vote for its restauration I What meant by the word Curate in our Liturgy K Homilies whither part of our Churches Service And whither the Doctrine of our Church L Calvins Epistle to the Protector misdated in all Editions THE Thanksgiving of women after Childebirth when holy Scripture is concerned most graphically to describe sorrow superlative and at the height it assiimilateth it to that of a woman in travail If this sorrow be so excessive how great must the joy be to be delivered from that sorrow commensurate certainly and of adequate proportion and no less must the dues of thankfulness be to the Benefactour the Donor of that Recovery whence a necessity of Thanksgiving of women after chide-birth But cannot this as well be done in private at home in her family or in her closet without putting the Church to the cost of contriving a solemn Office for it considering there are other personal deliverances wherein the dispensations of Gods mercy are as manifest whereof she takes no notice I answer Other Deliverances present themselves in so many scheames some being from fire some from water some from the casual ruine of houses and other things endangering us some from our own precipitations some in warr some in peace c. as it is scarce possible to frame formes enough to suit all emergences and were they framed rarely would they be made use of in regard the occasions to which they relate so seldome occurr and then what would they prove but an unnecessary cumber whereas this Preservation out of Childe-bed pangs observeth one constant shape so as one form is applicable to all and almost dayly provoketh to the duty But it may be further opposed that Thousands are seased with corporal maladies which are accompanied with as great periclitation whom God sometimes even to miracle restoreth to their former strength that those demonstrations of his protection appear very frequent that one forme of Thanksgiving would commodiously enough agree with all yet hath the Church appointed no such Form I answer that our Church in this offer did not so much take measure of the peril as accomodate her self to that note of separation which God himself had put betwixt this and other maladies To conceive and bring forth in sorrow was signally inflicted upon Eve and in her upon all Mothers as a penalty for her first disobedience Multiplying I will multiply thy sorrowes and thy Conception the very breeding fits and nauseous qualmes constitute a part of this chastisement In sorrow shalt thou bring forth children i. e. the very fruit of thy womb which by an almighty Power thou shouldest otherwise have been delivered of without the least sense of pain shall henceforward in the very act of parturition put thee to extremity of Torment so that the sorrows of childe-birth have by Gods express determination a more direct and peculiar reference to Eves disobedience then any other disease whatsoever and though all maladies are the product of that first sin yet is the malediction fixed and apply'd in specification to this alone Now when that which was ordained primarily as a curse for the first sin is converted to so great a blessing God is certainly in that case more to be praised in a set and a solemn Office Churching of women The former word was Purification worthily expunged by our second Reformers this notwithstanding we are charged by some weak Opponents to Judaize in the office a slander certainly a great a sensless one and it will appear no less to any who shall compare the Jewish or Levitical and the English practice together First the Jewish woman was interdicted the Sanctuary forty dayes at least The English woman withdraweth but her moneth No Judaizing there Secondly The Jewish woman was forbidden because unclean expresly so the English woman abstaineth not upon any such account If she did First the customary circuit of the same cause would operate at every return the same effect sequestration from the Congregation in her as it did in the Jewish but our Church commands no such mensurnal forbearance Again the same pollution would as long debar her Infant also as it did the Jewish which must needs take part of the Mothers impurity but our Church not onely aâ—mitteth but commands all Infants where necessity interposeth not into the Church within a week at the farthest So
No Judaizing there Thirdly the Jewish woman was interdicted that is excluded by necessity of Law the English woman not so her separation is voluntary not constrained by any Law of our Reformed Church no nor by the Canon Law Nunc statim post partum Ecclesiam ingredi non prohibetur Now under the Gospel she may if she please there 's no prohibition to the contrary enter the Church as soon as she is delivered No Judaizing here Lastly the Jewish woman was bound to Legal offerings a Lamb Turtles or Pigcons The English woman is tied to none of these onely injoyned Evangelical Oblations poor pittances and inconsiderable retributions yet such as God graciously accepts by the hands of his Ministers as evidences of a grateful heart for so eminent a blessing This if any is all the resemblance this Office beareth to the Jewish rite which cannot certainly be blamed but upon a false Hypothesis that we are obliged not to be thankful to God for this mercy because the Jews were so Now if it be demanded upon what motives this months abstinence from Church is founded I answer upon Custome and uninterrupted Practice Practice that had strong inducements to it First Some reasons of conveniency latent and not so fit to be declared Secondly A provident regard to the womans personal safety The whole structure of her body suffereth a kind of luxation through her labour and therefore requireth no few daies to knit and reconsolidate she becomes feeble in her strength wasted in her spirits and such decayes of nature are not repaired on the suddain Thè pores of her skin by exsudations are relaxed and when so many wind-dores are open the cold air deaths usual harbinger is ready to enter So that her stay at home is of medical prescription Shall come into the Church If the woman come no further than into the Church how can she there kneel nigh unto the Table or the Priest stand by her when both Priest and Table are at the East end of the Chancel Therefore to reconcile this Rubrique with the constant practice of Churching the woman in the Chancel nigh unto the holy Table you must understand that in this place the word Church comprehendeth all the consecrated fabrique both the Body and Chancel no novel notion considering that Provincial in Lindwood where the Arch-Deacons are enjoyned in their visitations diligently to take into their care fabricam Ecclesia the fabrique of the Church upon which word Lindwood makes this gloss Ex hoc quod dicit Ecclesiae comprehendit Ecclesiam integram videlicet navem cum cancello where it is here said the Church the whole structure of the Church that is its Nave and Chancel are comprehended I have list up mine eyes c. The trifling objection of the abuse of this Psalm by the womans usual coming in a vail is easily answered by affirming that the Church as she doth not forbid so neither doth she command any such habit but leaveth it as an indifferent thing and if the woman who hath an arbitrary power in this concernment think fit to come forth vailed that is better armed against the cold her act cannot constitute a ceremony of the Church and so the Church not chargeable with the abuse Nor can this Psalm be truly said to be abused thus applied when the contents thereof are expresly thus This Psalm teacheth that the faithfull ought onely to look for help from God But deliver us from evil It hath been long inquired why all the residue of the Dominicall Prayer being rehearsed in one continued course in some parts of our Liturgy there is a break at this last petition which is returned by way of Response In satisfaction to which doubt the consideration of the Praxis of former times will contribute very much The manner you must understand was then for the Priest who did officiate to rehearse it as our Office directeth And this last Positition was not returned by the People but by the Quire or Chorus and that with an elevated voice The design whereof was to give notice to the People that the Lords Prayer was drawing on to an end that they might be the more ready to aford their Amen For the Service being all in Latin a tongue unknown to them all their business at Church was onely to joyn in the close of Amen and for this they had no other queve to direct them then the loud pronunciation of the forgoing member by the Chorus in the Lords Prayer But deliver us from evil was their Directory in other Prayers in saecula saeculorum or per omnia saecula saeculorum A Commination Cum primis salutaris est caeremonia saith Bucer a very wholesome ceremony it is Sed non video cur debeat exhiberi solum uno die non saepius But I see no reason why it should be restrained to one day for so it was by the first Liturgy of Edward the sixth and not exhibited oftner whereupon it was appointed to be used divers times in the year In our Church before the Reformation its Antecessor Excommunication or the great curse was pronounced four times in the year on the first Sunday in Advent the first Sunday in clean Lent on Trinity Sunday and the next Sunday after the assumption of our Lady The appointment of these divers times is not setled by any precise rule of our Church but in the visitation Articles of Arch-Bishop Grindal for his Province of Cantrebury Anno 1576 as a learned Collector informs me it seems there are three daies mentioned as relating to this Office 1. One of the three Sundaies next before Easter one of the two Sundaies next before Pentechost one of the two Sundaies next before Christmas These I take it were added to Ash-wednesday not exclusive of it by cause the following Preface seems to have a peculiar relation to it The Priest shall go into the Pulpit But why not rather into the Desk Answer Because at the beginning of the Reformation and establishment of our Liturgy there was no such thing as a Desk known in the Church not a sillable of this Reading-Pew in the Injunctions of either King Edward the sixth or Queen Elizabeth none in any Orders or Ad vertisements set forth by the supream Authority none in any Canons Ecclesiastical and to the best of my inquiry none in any visitation Article until the year 1603. when by the 82. Canon it is ordained that a convenient seat be made for the Minister to read Service in Indeed the Pulpit was at first designed not onely for preaching but also for other things tending to the edification of the People there even before our Liturgy established and while the Romish Mass stood intire in practice was the Epistle and Gospel and one Chapter of the New Testament in the forenoon and one Chapter of the Old Testament in the afternoon as also the Pater Noster the Creed and the Ten Commandements appointed to be read All
Pennance and had compleated it as it was prefix'd As for the rites belonging to this Reconciliation they were in both Churches conformably two one proper to the Absolved the other to the Absolving Person the Absolved being produced in the face of the Congregation made there publick Confession of his sinnes then called Exhomologesis whereupon he was absolved with imposition of hands in which the Bishop as he ought did preside And this is that very Imposition of hands intended by the Apostle 1 to Timothy 5. 22. where he commands him to lay hands suddenly upon no man as the learned Annotator of late and Tertullian of old hath observed to my apprehension most truly Thus stood the discipline of the Antient Church for the first six hundred years she keeping therein a decent medium between two extreames To cut off lapsed Persons from all hope of one single Pardon would have abetted the rigid humour of Novatus Again on the other side Medicina vilis minus utilis esset aegrotis A medicine too cheap and easie to be come by would make it the less effective in operation To avoid therefore that contempt which an over frequent and too familiar Lenity would create this indulgence Once and but once she granted there being sicut unum Baptisma ita una Penitentia quae publice agitur As but one Baptisme so but one publick Pennance in the Church That this most laudable most edifying way of Christian Reformation by Ecclesiastical Censures should in a Church assuming the Stile of Reformed be so almost totally abandoned That a Discipline so Apostolical so Primitive should in a Church justly pretending to be the very Parallelogram and true Representation of those excellent Copies be so very near invisible That the restauration thereof should hitherto become the Vote of so many and Endeavour of so few is to me a very great wonder Perhaps some will say that this strict discipline seemed rather to magnifie the Power of the Keyes and Authority of the Clergy then the mercies of God Mercies so inexhaustible as all our sinnes are in comparison of them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a drop to the Ocean To which it may be returned in excuse of those rigorous proceedings First that Christianity was but then in the bud the Profession thereof thinly despersed in the crowd of Pagans where the least moral Scandal would have been a great blemish to the whole party and consequently impeded the gaining of Proselites For it is a rule infallible that No Sect whatsoever can thrive and prosper whose Professors do not exhibite a fair front of Moral Virtues in their outward Actions Upon this account it was expedient that the Church under the penalty of the deepest of her Censures should require from all her subordinates such a practical and exemplary purity as might render her most resplendent even in the opinion of her greatest enemies Again Emperours and Supream Magistrates had not then embraced Christianity and consequently no Lawes established to punish such crimes as were of meer Ecclesiastical relation and in default of such Lawes the Church had all the reason in the world to exercise that spiritual Jurisdiction Christ had empowered her with to those intents for which it was given And though since Christian Magistrates have taken the Church to nurse Political Lawes take cognizance of and punish all notorious offenders and so her Censure now less necessary yet considering that coâ—rcive power operates most upon the outward act and really reforms the inward habit I question not but this spiritual discipline might be used still in some degrees to the greater advancement of Piety and an holy life Sure I am with learned Casaubon Huic revocandae in usum operam impendisse res futura sit Deo gratior quam de fidei dogmatis subtiliter disputare extra scripturas omnes dissentientes ferro flamma persequi in quae hodie summus pietatis apex ponitur The endeavour of recalling this Discipline into practice would be time better spent and to God much more acceptable then without Scripture to dispute nicely about points of Faith and to prosecute with fire and sword all contrary judgement which is now adays made the great point of Christian Piety The Curate It is rightly observed by Mr. Sparrow that the word Curate in our Liturgy is not meant according to the vulgar use to signifie a stipendiary hireling or such an one as was formerly called Temporalis Vicarius a Vicar at will But the Person Rector or Incumbent of the Church and thence Beneficium curatum is described by Lindwood to be a Benefice quod parochiam habet in qua est cura animarum non pervicarios sed per Rectores aut ministros ipsius Beneficii vel ipsorum temporales Vicarios exercenda which hath a Parish wherein is the cure of souls to be exercised not by Vicars but by the Rectors or Ministers of the Benefice or by their Stipendiaries The onely Two considerable Questions there are conerning the Homilies First whither they be part of our Churches Liturgy Secondly whither they be so far her Doctrine as to declare her sense in points dogmatical As for the first the Rubrique in the Communion Office speaks affirmative enough After the Creed shall follow one of the Homily's and the Preface to the first Book of Homilies commandeth all Parsons Vicars Curates c. every Sunday and Holyday in the year c. after the Gospel and Creed in such order and place as is appointed in the Book of Common Prayer to read one of the said Homilies evidently implying they were no more to be omitted then any other part of the Service but where the Rubrique gives a toleration As for the second The aforesaid Preface tells us they were set forth for the expelling of erroneous and poysonous Doctrines More fully the Orders of King James The Homilies are set forth by Authority in the Church of England not onely for a help of non-preaching but withall as it were a patern for preaching Ministers Imprinted at London c. the 7. day of March 1649. Observing the year and month of this Impression we are taught how to correct Calvin's Letter to the Protector which some Editions date October 20. 1646. other October 22. 1648 Both false even to Miraâ—â—e This Letter was occasionally wrote upon some offence taken at several parcels of this Liturgy So that by consequence infallible This must antidate That This is demonstrable first the very words of that Letter it self Audio recitari istic in caenae celebratione Orationem pro defunctis I am informed that in the Communion Office there speaking of England a Prayer for the dead is rehearsed This clearly relateth to the later end of the Prayer for the whole state of the Catholick Church in this Liturgy Secondly it is evident by another Epistle of Calvin to Bucer then here in England referring to the former Letter Dominum Protectorem
interim order made to stay the stomacks of earnest longers for the present that very Proclamation which enjoynd it promising somewhat of an higher import which was effected accordingly in the first Liturgy of that King being compiled by the most judicious Bishops and others of that time ratified by Act of Parliament and set forth March 17. 1549. But this Liturgy being as some conceived not throughly racked from the lees of superstition The King and ment desirous to give all reasonable satisfaction to male-contents gave order probably to the same persons or so many of them as were then living that the Book should be faithfully and godly perused explained and made fully perfect and being so reviewed and explained they confirmed it again Anno 5. 6. of Edward 6. as in the statute appeareth Thus have I drawn the line of our Reformation so far as concerneth Publick worship in a known tongue that the Reader may observe all its motions stages and processions from its first rise unto the second Book of Edward 6. wherein our Church some few particulars excepted doth acquiesce Either privatly or openly The act preceding telling us so expresly that open Prayer is such as is made in a Cathedral Church Chappel or Oratory in a consecrated Place we need no Oedipus to unriddle the import of Private or to doubt that it signifieth any thing other then such as is performed at home But why is the Minister bound to say it daily either in publick or at home Some think our Church had under consideration how ignorant and illiterate many Vicars were and ordered thus that they might con in private the better to enable them for the Publick But I am of another perswasion for first the Church I conceive would not as she doth enjoyn them to officiat in publick did she not suppose them already in some tollerable degree fitted for the service Again the words are general not definitively such and such of those mean abilities but all Ministers without exception Now though very many were yet it is no charitable judgement to beleeve them all Dunces And it is apparent that where such ignorance fell under the consideration of authority the phrase doth vary with a particular application to them alone who were guilty of it so it is in the Queens injunctions such such onely not all as are but mean readers shall peruse over before once or twice the Chapters and Homilies to the intent they may read to the better understanding of the people and the more encouragement to Godlinesse So that I rather think the Churches policy was the better to inure and habituate the Clergy to Religious duties But be this so or not so sure of this we are that the Church doth hereby warrant the use of her Liturgy sometimes in places not consecrated This daily service especially which in its original designation was not onely indulged to privat places but private persons in those places I mean for Masters of families and others in the private exercises of Religion This is evident by the ancient Primers which containing the daily service were set forth to be frequented and used as well of the elder People as also of the youth for their common and ordinary prayers as is in the injunction of Henry the 8. prefixt to that of his in the year 1546. Of such ceremonies as have had their beginning by the institution of man Amongst the many exceptions to which this very venerable peece of piety Antiquity hath been exposed the first in order gives a countercheck to Ceremonies of humane institution for told we are that the Common Protestant tenent was alwayes that it is reprovable to add unto Christs intention new-found rites and fantasies of men which being so positively delivered by such a man of abilities as Dr. Amesius were enough to stagger any one whose curiosity leads him not to further search but when the streame of those tenents and practise elicited from them shall appear upon strict examination to be carried with a tide clean contrary certainly nothing but shame can justly attend so bold so confident and withal so groundlesse and false an Assertion Nothing assuredly can be more demonstrative of the Protestant tenents then the confession of their several Churches That of Helvetia first Churches have alwayes used their liberty in rites as being things indifferent which we also do at this day That of Bohemia Humane traditions and ceremonies brought in by a good custom are with an uniform consent to be reteined in the Ecclesiastical assemblies of Christian people at the common Service of God The Gallican Every place may have their peculiar constitutions as it shall seem convenient for them The Belgick we receive those Laws as are fit either to cherish or maintain concord or to keep us in the obedience of God That of Ausburg Ecclesiastical rites which are ordeined by mans authority and tend to qâ—ietnesse and good order in the Church are to be observed That of Saxony For order-sake there must be some decent and seemly ceremonies That of Sweveland Such traditions of men as agree with the Scriptures and were ordeined for good manners and the profit of men are worthily to be accounted rather of God then of man These were the tenents they publickly owned nor did they act different from what they thought ordeining Churches Pulpits prayers before and after Sermon administring the Sacraments in Churches delivering the Communion in the forenoons to women Baptising infants and several other things not one wherof were directly commanded by either Christ of his Apostles Let all things be done among you saith St. Paul in a seemly aâ—d due order The Apostles having their full stock of imployment and a great task set them viz. the planting of the Gospel and conversion of souls had little leasure to intend the ordaining of Holy-dayes or external rites the accidents of publick worship besides prescient and foreknowing they were that several emergences of occasions differences of Climates various dispositions of Ages would not well admit one general uniform order Neverthelesse that the Church might have somewhat of direction in such concernments some rules of universal observation and of expresse relation to Church-meetings and Assemblies the Apostle St. Paul prescribed all within the provision of one Chapter that of 1 Cor. 14 whereof these here mentioned are the close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all things be done decently and according to appointment First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is observing the due and proper scheam and figure that the action requireth as kneeling at prayer and confession of sins standing when we glorifie God or professe our Christian faith c. Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e according to the orders and injunctions of the Superiours or Governours of the Church for they erre which think the appointment of this order appertaineth to private men herein the Doctrine of our Church in this paragraph is
the festivals of the Heathen scituated under the same parallel of legality may not also be converted into Christian Holy-dayes CHAP. III. The order where Morning and Evening prayer shall be used and said Common prayer 2. B. of Edw. 6. THE morning and Evening Prayer shall be used in the accustomed place of the Church Chappel or Chancel B except it shall be otherwise determined by the Ordinary of the Place C And the Chancels shall remain as they have done in times past The morning and Evening Prayer shall be used in such places of the Church Chappel or Chancel and the Minister shal so turn him as the people may best hear And if there be any controversie therein the matter shall be referred to the Ordinary and he or his deputy shall appoint the place And the Chancels shall remain as they have done in times past 1. B. of Edw. 6. The Common prayer 2. Book of Edw. 6. In the saying or singing of Mattens and Evensong Baptizing Burying the Minister in Parish Churches and Chappels annext to the same E shall use a Surplice And in all Cathedral Churches and Colledges the Arch-Deacons Deans Provosts Masters Prebendaries and fellows being Graduates may use in the quire besides their Surplices such hoods as pertaine to their several degrees which they have taken in any university within this Realm But in all other places every Minister shall be at liberty to use any Surplice or no. It is also seemly that Graduats when they do preach should use such hoods as pertaine to their several degrees And here is to be noted that the Minister at the time of the Communion and at all other times in his ministration shall use D such ornaments in the Church as were in use by Authority of Parliament in the 2. year of the reign of King Edw. the 6th according to the act of Parliament set in the beginning of the Book And here is to be noted that the Minister at the time of the Communion and at all other times in his ministration shall use neither All Vestment nor cope but being Arch-Bishop or Bishop he shall have and wear a Rochet and being a Priest or Deacon he shall have and wear a surplice only  Scotch Liturgy  And whensoever the Bishop shall celebrate the holy Communion in the Church or execute any other publick ministration he shall have upon him beside his Rochet a Surplice or Alb and a Cope or Vestment and also his Pastoral staffe in his hand or else born or holden by his Chaplain And here is to be noted that the presbyter or Minister at the time of the Communion and at other times of his ministration shall use such Ornaments in the Church as are prescribed or shall be by his Majesty or his successors according to the Act of Parliament provided in that behalf  The Common Prayer 1. B. of Edw. 6. An order for Morning Prayer dayly throughout the year An order for Mattens dayly throughout the year At the beginning both of Morning Prayer and likewise of Evening Prayer F the Priest shall read with a loud voice some one of these sentences of the Scriptures that follow And then he shall say that which is written after the said sentences AT what time soever a sinner doth repent him of his sin from the bottom of his heart I will put all his wickednesse out of my remembrance faith the Lord. I do know mine own wickednesse and my sin is alwaye against me Turn thy face away from our sins O Lord and blot out all our offences A sorrow til spirit is a sacrifice to God despise not O Lord humble and conâ—rite hearts Rent your hearts and not your garments and turn to the Lord your God because he is gentle and merciful he is patient and of much mercie and such a one that is sorry for your afflictions To thee O Lord God belongeth mercy and forgivenesse for we have gone away from thee and have not bearkened to thy voice whereby we might walk in thy laws which thou hast appointed for us Correct us O Lord and yet in thy judgement not in thy fury lest we should be consumed and brought to nothing Amend your lives for the kingdome of God is at hand I will go to my father and say to him Father I have sinned against heaven and against thee I am no more worthy to be called thy son Enter not into judgement with thy servants O Lord for no flesh is righteous in thy sight If we say that we have no sin we deceive our selves and there is no truth in us DEarly beloved brethren the Scripture moveth us in sundry places to acknowledge and confess our manifold sins and wickednesse and that we should not dissemble nor cloak them before the face of Almighty God our heavenly Father but confesse them with an humble lowly penitent and obedient heart to the end that we may obtain forgivenesse of the same by his infinite goodnesse and mercy And although we ought at all times humbly to acknowledge our sinnes before God yet ought we most chiefly so to do when we assemble and meet together to render thanks for the great benefits which we have received at his hands to set forth his most worthy praise to hear his most holy word and to ask those things which be requisite and necessary as well for the body as the soul. Wherefore I pray and beseech you as many as be here present to accompany me with a pure heart and humble voice unto the Throne of the heavenly grace saying after me A general confession to be said of the whole congregation after the Priest Scot. Liturgy all humbly kneeling ALmighty and most merciful father we have erred and strayed from thy wayes like lost sheep we have followed too much the devices and desires of our own hearts we have offended against thy holy laws we have left undon those things which we ought to have done and we have done those things which we ought not to have done and there is no health in us but thou O Lord have mercy upon us miserable offenders spare thou them O God which confess their faults restore thou them that be penitent according to thy promises declared unto mankinde in Christ Jesu our Lord. And grant O most merciful Father for his sake that we may hereafter live a godly righteous and sover life to the glory of thy holy name Scotch Liturgy And the Salvation of our own souls Amen The absolution or remission of sins to be pronounced by the Priest alone Scot. Lit. he standing up and turning himself to the people but they still remaining humbly upon their knees Lmighty God the father of our Lord Jesus Christ which desireth not the death of a sinner but rather that he may turn from his wickednesse and live and hath given power and commandment to Scotch Lit. the Presbyters of his Church the ministers of his Gospel
in Baptisme is both a decent imitation of the same practice in Circumcision whereof there are besides those of our Saviour and S. John Baptist several other instances and a prudent parcel of Religious policy whereby the person baptised might be the better distinguished in albo Christianorum in the Christian register and for this cause the Priests were anciently commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To enroll the names both of the person baptised and of his Godfather or Surety Indeed fit it was that they who gave themselves up to Christ and listed themselves in his Militia should be enrolled upon their first admission that the Church might the better know who were hers Now whereas Proselytes adult were entred into the Register under their former names unlesse they thought fit to assume others when they were in composition for Baptisme So Infants upon whom no names were formerly imposed were before they were brought to the sacred Font named by their Parents or such as represented them viz. the Godfathers Shall dip Meâ—sion or dipping is not of the necessity of this Sacrament sprinkling being every way as energeticall and operative as S. Cyprian hath for it is one of the questions he undertakes to resolve most excellently determined Non sic in Sacramento salutari delictorum contagio ut in lavacro carnali sordes corporis abluuntur The filth and pollution of our sinnes is not so cleansed in the Sacramental Laver as our bodies are in natural water And though dipping was the more ancient custome in respect of persons adult who were better able to undergo it yet after when whole Nations became Christian and rarely any were offered to the Font but Infants whose tender bodies would not well indure it this custome in the Western Church especially was discontinued and aspersion ouly used so that Erasmus noted it as a piece of singularity in us English that in his time we used mersion And though dipping was constantly practised in the Eastern countreys and is so still at this day yet for children the use was then and so is now to warm the water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with sweet herbs a trouble avoided by aspersion Again sprinkling is much more to the advantage of modesty as to women especially or where many are baptized together as the then fashion was For even when Baptisteries were erected they were made susceptible and capable to receive more then one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Gregory Nazianzen i. e. Do not disddin if thou beest rich to be baptised in the same Font with the poor if nobly born with the obscure if a master with thy servant Nor could the company and presence of others create any inconvenience had they not entred the Font stripped of all and totally naked as it is clear they did In fontem nudi demergitis sed aetherea veste vestiti Ye dive into the Font naked onely invested with an dery mantle An usage not peculiar to men but practised also by women as is evident by S. Chrysostome who speaking of an outrage acted by rude people in the time of persecution maketh amongst other things this relation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The women of the sacred Oratories having put off their clothes in order to Baptism ran away naked True it is these women were not baptised promiseuously with men for the Baptistery was parted in the middle with a skreen or traverse of wood one division being alloted for the men and the other for the women which were so close joyned that neither could make any discoveries into the other that they were thus separated Augustine gives us cause to believe who relateth a miracle of Innocentia that was cured of a Cancer in her brest by being signed there with the crosse by the new baptized woman who first came to her as she stood in parte foeminarum ad Baptisterium in the division assigned for the baptizing of women And these divisions probably the fathers had an eye to when they mention Baptisteries in the plural number as Ambrose in his Epistle to Marcellina not intending several structures but several divisions in one structure But though this traverse blinded them from the view of men who came upon the same account they did it did not hide them from the fight of the Baptist who was regularly to be a man And therefore that all possible provision for modesty might be made certain women were set apart for that service their office being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To assist the Deacons in Baptising women more decently as the Anthour of the Constitutions hath it The like is repeated also by Epiphanius who hath transcribed much from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Diaconisses are appointed for the ministration of women for modesty sake in case there be any occasion to baptise them I have dwelt the longer upon this subject not onely to discover the manifold inconveniences of Immersion and dipping in persons adult but also to represent the various customes of the Primitive times perhaps not known to all Thrice what the Apostolical mode was whither single or triple mersion there is no direct constat the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and next to it for certain practised it thrice and applyed the same quotient to confirmation and the confession of their faith In mysteriis interrogatio trina defertur confirmatio trina celebratur nec potest quis nisi â—rina confessione purgari saith Ambrose i. e. in the mystery of initiation or Baptism three interrogatories are put thrice is the party confirmed so that no man can be clensed in that Laver but by a threefold confession And for the manner more explicitly in another place Interrogatus es credis in Deâ—m Patrem Omnipotentem Dixisti credo mersâ—iâ—i iterum interrogaâ—us es Credis in Dominum nostrum Jesum Christum in crucem ejus Dixisti credo mersisti Tertio imerregatus es Credis in Spiritum Sanctum Dixisti credo tertio mersisti Thou art asked Dost thou believe in God the Father Almighty Thou inswerest I believe and thou wert dip ped Again thou wert demanded Dost thou believe in our Lord Jesus Christ and in his Cross Thou answerest I believe and then thou wert dipt again Thirdly thou wert asked Dost thou believe in the Holy Ghost Thou answerest I believe and then thou wert dipped the last time This Ceremony of interrogating thrice St. Ambrose in this place and Cyril on John deriving from our Saviour's thrice demanding of St. Peter if he loved him John 21. But I rather think it was so ordered as a distinct denotation of the personal Trinity as single mersion or aspersion answereth the Unity of the Diety and upon that account was enjoyned by the fourth Counsel of Toledo in opposition to the Arrian Haeretiques The truth is neither practise can justly be condemned and are left in different so as every
particular Church may order which she will and judgeth best accomodated to the temper of her members As for ours a late Bishop of no mean note in his Articles of visitation positively asserts that the Child is thrice to be aspersed with water on the face An error certainly and to prove it so this very Rubrique of the first Book of Edward the sixt is argumentative enough For this Rubrique enjoyning triple sprinkling and being clearly omitted and outed by the second Reformers infallibly argueth they intended the discontinuace of the former practice And the sense of those Reformers must be the rule of our obedience His white vesture This was a relique of the Ancient custome taken up upon the same signification Accepisti vestimenta candida ut esset judicium quod exueris involucrum peccatorum indueris innocentiae casta velamina Thou hast taken thy white vestments as a sign that thou hast put off the old rags of thy sinnes and hast put on the chast robes of innocency These Robes they anciently wore for the space of eight daies inclusive beginning their account from Easter Eve the term of their investure and continuing to the ensuing Saturday or Sabbath when they were to leave them off As for the name Chrism it is but of late invention and so called because it was imployed to stay the defluxion of the hrism or confirming Oyntment from flowing away at first Then shall the Priest annoint the Infant There were in the Primitive times relating to this Sacrament two unctions distinguished four waies first in the time and secondly the manner of their application thirdly in their materials and lastly in the scope of their designation In the time of their application one preceding the other subsequent to Baptisme This in truth belongeth to the Confirmation as is evident by Tertullian Egressi de lavacro perungimur benedicta unctione de pristina disciplina debinc manus imponitur as we arise out of the water we are anointed according to the ancient Order with a consecrated unguent then hands are imposed upon us So also Cyprian Ungi necesse est eum qui baptizatus sit He who is baptized must presenly be anointed and Augustine speaking of children baptized Sic manus imposione chrismate communiti mysteriis Eucharistiae admittantur then with imposition of hand and unction let them be admitted to the mysteries of the Eucharist In the manner The first unction being alwaies applied many daies after the signing with the Cross and the later constantly with it In their materials they were severed The first being alwaies performed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greeks cleo as the Latins with oyl the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greeks unguento as the Latins with unguent Clemens his order is conformable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. first you shall anoint him with oyle then you shall baptize him in water lastly you shall an in t him with the signe of the Cross. For such is the import of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the most general sense of Antiquity as is evident by St. Chrisostome in very many places one more remarkable where endeavouring to take the Christians off from Paganish amulets and charms he gives advice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 art thou a faithfull Believer instead of those charms sign thy self with the Cross Hom. 8. in Coloss. So the Author of these questions assuredly very ancient and as assuredly none of l Justin Martyrs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. First we anoint him over with oyle then we dispatch the other mysteries in the Laver Lastly we sign him with the holy unction Lastly distinguished they were in the scope of their designation The first unction alluded to the mode of wrastlers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. He is anoynted like a wrastler going to enter the list Unctus es ficut athleta Christi quasi luctamen hujus seculi luctaturns Thou art anoynted like the wrastler of Christ to struggle with the powers of this world The last unction was intended as a ceremony adjuvant to the collation of the Holy Ghost and a persuance of the literal sence of that Text 2 Cor. 1. vers 21. Now he who hath confirmed us with you in Christ and hath anoynted us is God who hath also washed us and given the earnest of the Spirit in our hearts Where there is first confirmation 2. Unction 3. Sealing or signing Lastly the giving of the Holy Ghost Wherefore it was anciently said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The worker of the Holy Ghost Spiritus signaculum the seal of the Spirit because it signified the invisible unction of the Spirit Unctio Invisibilis Spiritus Sanctus the invisible unction is the Holy Ghost To this ceremony confest very ancient the Romanists are beholding for the matter and external Symbol of their Sacrament of Confirmation which can neither be demonstrated to be Christs institution or Apostolical usage and were it so yet are they to seek for the Prescript form of words as shall be urged elsewhere Again this last unction being partial upon the head onely in imitation of that of our Saviour and the other being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all over the body createth another diversity not mentioned before But here will arise another question If this last unction be an associate of Confirmation how cometh it then to pass that it is here affixt to Baptism which should rather belong to the Office of Confirmation My answer is that this disposing of it in this place is no novelty although differing from the Original practice and upon what account it came to be divided from the Office of Confirmation I shall further declare when I come to take a survay of that Office Shall make a Cross. This Rubrique must be expounded by the thirtyeth Canon of our Church and by that which followeth for the signing is not immediatly to succeed the formal words of Baptism But the Minister is first to say We receive this Child into the Congregation of Christ's Flock And then to sign and so the words do sign in the present tence infallibly import For the Church studions to retain this ancient and universal ceremony of the purest Primitive times was also careful to decline all fear of superstitious intendment as if she thought the Sacrament imperfect without it Therefore whereas the Primitive mode made it to usher in Baptism our Church inverted the order and made it come after and so to follow it as she expresly first declareth the child to be received into the Congregation of Christ's Flock as a perfect Member thereof and not by any power ascribed to the sign of the Cross. And further to assure all distrustful minds that she maketh it not of the substance of the Sacrament she hath totally omitted it in the Office of private Baptism Having yeelded a Reason of this remove in the Service of our