and worship under the Law was appointed by God himselfâ— both for matter and manner of performance Exod. 29. 38. but under the Gospel our Lord hath appointed only materials and essentials of his publick worship In general Prayers Thanksgivings Confessions Lauds Hymns and Eucharistical Sacrifices are commanded to be offered up in the name of Christ in the virtue and merits of that immaculate Lamb whereof the other was but a type and for whose sake alone that was accepted but for the manner and order of his publick worship for the method of offering up Prayers or praises and the like our Lord hath not so particularly determined now but hath left that to be ordered and appointed by those to whom he said at his departure out of this world As my Father sent me so send I you S. Iohn 20. 21. To govern the Church in his absence viz. The Apostles and their Successors in the Apostolick Commission And therefore Acts 2. 42. The publick prayers of the Church are called the Apostles Prayers The Disciples are commended there for Continuing in the Apostles Doctrine fellowship breaking of bread and Prayers And therefore S Paul writes to Timothy the Bishop and Governour of the Church of Ephesus to take care that Prayers and Supplications be made for all men especially for Kings c. And 1 Cor. 11. 34. Concerning the manner of celebrating the holy Eucharist St. Paul gives some directions and adds The rest will I set in order when I come And 1 Cor. 14. 40. Let all things i. e. all your publick services for of those he treats in the Chapter at large be done deceâ—tly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Ecclesiastical Law and Canon The Service and worship of God thus prescribed according to our Lords general rules by those to whom he hath left a Commission and power to order and govern his Church is the right publick Service and worship of God commanded by himself in his Law for though God hath not immediately and particularly appointed this publick worship yet he hath in general commanded a publick worship in the second Commandment For where it is said Thou shalt not bow down to them nor worship them by the rule of contraries we are Commanded to bow down to God and Worship Him A public worship then God must haveâ— by his own Command and the Governors of the Church have prescribed this form of worship for that publick service and worship of God in this Church which being so prescribed becomes Gods service and worship by his own Law as well as the Lamb was his sacrifice Exod. 29. For the clearer understanding of this we must know that some Laws of Gods do suppose some humane act to pass and intervene before they actually bind which act of man being once passed they bind immediately For example Thou shalt not steal is Gods Law which Law cannot bind actually till men be possest of some goods and property which property is not usually determined by God himself immediately but by the Laws of him to whom he hath given Authority to determine it God hath given the earth to the children of men as he gave Canaan to the Israelites in general but men cannot say this is mine till huâ—ane Laws or acts determine the property as the Israelites could not claim a property on this or that side Iordan till Moses had assigned them their several portions But whâ—n their portions were so assigned they might say this is mine by Gods as well as mans Law and he that took away thâ—ir right sinned not only against mans but God Law too that says Thou shalt not steal In like manner God hath in general commanded a publick worship and service but hath not under the Gospel assigned the particular form and method That he hath left to his Ministers and Delegates the Governors of the Church to determine agreeable to his general rules which being so determin'dâ— is Gods service and worship not only by humane but even by divine Law also and all other publick services whatsoever made by private men to whom God hath given no such Commission are strange worship Lev. 10. 1. Because not Commanded for example As under the Law when God had appointed a Lamb for a burnt-offering Exod. 29. that alone was the right daily worship The savour of rest because Commanded and all other sacrifices whatsoever offered up in the place of that though of far more value and price than a Lamb suppose 20. Oxen would have been strange Sacrifice so now the publick worship of God prescribed as we have said by Those to whom he hath given Commission is the only true and right publick worship and all other forms and methods offered up in stead of that though never so exactly drawn are strange worship because not Commanded It is not the elegancy of the phrase nor the fineness of the Composition that makes it acceptable to God as his worship and service but obedience is the thing accepted Behold to obey is better than sacrifice or any fat of Rams 1 Sam. 15. 22. This holy service offered up to God by the Priest in the name of the Church is far more acceptable to Almighty God then the devotious of any private man For First it is the service of the whole Church to which every man that holds Communion with that Church hath consented to and said Amen and agreed that it should be offered up to God by the Priest in the name of the Church and if what any two of you shall agree to ask upon earth it shall be granted S. Matt. 18. 19. How much more what is ask'd of God or offered up to God by the common vote and joynt desire of the whole body of the Church Besides this publick service and worship of God is Commanded by God i. e. by those whom he hath impowr'd to command and appoint it to be offered up to him in the behalf of the Church and therefore must needs be most acceptable to him which is so appointed by him For what he Commands he accepts most certainly Private devotions and services of particular men which are offered by themselves for themselves are sometimes accepted sometimes refused by God according as the persons are affected to vice or virtue but this publick worship is like that Lamb Exod. 29. commanded to be offered by the Priest for others for the Church and therefore accepted whatsoever the Priest be that offers it up And therefore King David prayes Psal. 141. 2. Let the lifting up of my hands be an evening Sacrifice i. e. as surely accepted as that Evening Sacrifice of the Lamb which no indevotion or sin of the Priest could hinder but that it was most certainly accepted for the Church because commanded to be offered for the Church S. Chrys. Hom. in Psal. 140. This publick service is accepted of God not only for those that are present and say Amen to it but for all those that are absent upon just
Ruffin in Symb. Tertul. de praescrip This the Catholick Church received from the Apostles Holding this rule we shall be able to convince all Hereticks whatsoever that they be departed from the truth Irenaeus l. 1. c. 3 19. In the next place holy Church directs the Priest to examine the sick person concerning his life and conversation especially concerning these two particulars 1. Whether he forgives all the World 2. Whether he hath satisfied all injuries done to others without which the medicine of repentance which is necessary to the sick persons salvation will not profit him For the first our Saviour tells S. Matth. 6. 14. That unless we forgive others neither our persons nor our Prayers will be accepted God will not forgive us And for the second Non remittetur peccatum nisi restituatur ablatum Repentance without restitution and reparation of injuries cannot be true and serious or if it can it cannot profit Aug. ep 5. For if he that is injured by another cannot be forgiven of God unless he forgives him that injured him how can he that injures others and does not make him restitution hope for pardon Chrysost. Hom. 15. in S. Matth. The Priest therefore is to advise him that whereinsoever he hath injured any he should make satisfaction to the uttermost of his power By the uttermost of his power is not meant that he must give to the injured persons all his estate nor that he must restore four-fold for injuries done which was required in some cases under Moses Law by way of punishment rather than of satisfaction but that he be careful to the uttermost of his power that the person injured be so repair'd that he be no loser by him which is all that by the law of justice which commands to give every man their due is required Ezek. 33. 14 15. When I say to the wicked he shall surely die if he turn from his sin if he restore the pledge give again that he hath robbed it is not if he restore fourfold but if he restore that which he hath robbed he shall surely live Then the Priest is to admonish the sick person to settle his estate For the discharging of his own conscience and quietness of his Executors But holy Church exhorts men to do this work in their health that when they are sick they may not be troubled about the world but may bestow their whole time and care as it is fit about setling and securing their future estate And were men possest with that fear and trembling that S. Paul speaks of Phil. 2. 12. they would be careful to gain all the time that might be then to work out their salvation The Minister may not forget to move the sick person and that most earnestly to liberality towards the poor This is to have mercy upon our own souls saies S. Aug. or Christum scribere haeredem to make Christ our heir Foâ— when the poor receives from us Christ stands by and reaches out his hand to receive with them In as much as ye have done it to one of these little ones ye have done it to me S. Mat. 25. 40. As it is always necessary to be put in mind of this duty so especially at this time of sickness For then we are failing and therefore most necessary it is then to make friends of the unrighteous Mammon that when we fail they may receive us into everlasting habitations S. Luke 16. 9. Then we are going to give up our account to God and therefore then most necessary it is to do the best we can to procure a gracious Absolution at the day of judgment Now nothing seems more powerful with God to procure that than liberality to the poor Come ye blessed for I was hungry and ye gave me meat S. Mat. 25. 34 35. Here shall the sick person make a special Confession if he féel his conscience troubled with any weighty matter It would be considered whether every deadly sin be not a weighty matter After which Confession the Priest shall absolve him After which follows a most excellent prayer or two and the 71. Psalm all very fit to a sick persons condition as will appear without an Interpreter to the attentive Reader A most excellent and pious Benediction of the Priest concludes all and so ends this Office Of the Communion of the Sick THe Churches care for the sick ends not here For besides all this she appoints that if the sick person desires it the Priest may communicate him in his private house if there be a convenient place where the Curate may reverently minister Rubr. before priv Com. of Sick so was the ancient decree of holy Church Nic. Can. 13. Cod. Eccl. univer Generalitor omni cuilibet in exitu posito Eucharistiae participationem petenti Episcopus cum examinationâ— oblationem impertiat To every man that is ready to depart out of this world let the Bishop after examination and trial give the holy Communion if he desires it For this saies the Counsel is antiqua Canonica lex ut siquis vità excedat ultimo necessario viatico minime privetur This is the ancient law of the Church saies this Conc. there concerning him that is dying that whosoever he be he shall not be denied the last and most necessary viaticum of his life This viaticum or provision for the way is the holy Communion as is plain in the Canon cited For though as learned Albaspineus observes this word Viaticum was applyed to more things besides the Eucharist as to Alms to Baptism to Absolution which are all necessary helps in our journey to heaven Yet in this Canon I conceive the Viaticum or provision for the way to be the holy Eucharist For in the first part of the Canon it is call'd Vltimum Viaticum the last provision for the way which cannot be meant of any other properly but of the holy Eucharist For the rest for instance Absolution of which Albaspineus understands this Canon is Reconciliatio Altaribus a Reconciliation to the Altar or Sacraments as it was anciently call'd a fitting or qualifying of the Communicant for the holy Eucharist and therefore to go before it as the 76. Can. of Carth. 4. directs and for Alms they are part of the fruits of penance and so necessary to fit us for Absolution and Baptism is janua Sacramentorum the first admission into Christs Church which gives the first right to the Communion and Sacrament-of the Church and therefore all these being prâ—cedâ—â—ous to the holy Eucharist cannot be call'd any of them ultimum viaticum the last provision but only the Euchariâ—â— it self Besides in the last part of the Canon there is expresly mentioned the participation of the Eucharist which must be the same with the Viaticum in the first part as may appear by this The Canon immediately before this had â—rected that penitents especially those of the first or second degree should fulfil the Câ—urches tax before they
A RATIONALE upon the BOOK OF Common-Prayer of the CHURCH of ENGLAND By Anth. Sparrow D. D. Now Lord Bishop of Exon. WITH The Form of Consecration of a Church or Chappel and of the place of Christian Burial By Lancelot Andrews Late Lord Bishop of Winchester LONDON Printed for Robert Pawlet at the Sign of the Bible in Chancery-Lane near Fleet-street 1672. The Litany to be said in the midst of the Church in allusion to the Prophet Ioel c. 2. 17. Let the Priest the Ministers of the LORD weep between the Porch and the Altar and let them say spare thy people O Lord c. Bishop ANDREWS Notes upon the Liturgy A RATIONALE upon the BOOK or Common-Prayer of the CHVRCH of ENGLAND By Anth Sparrow Now Lord B p. of Exon Printed for R Pawlet at y e Bible in Chancery Lane With Entertainments for the Great FESTIVALLS being 〈…〉 of the Proper PSALMS and Lessons for those DAYES The Compilers of The Common-Prayer-Book of the Church of England were Doctor CRANMER Arch-Bishop of Cant. GOODRICK Bishop of Ely SKIP Bishop of Herefâ—rd THIRLBY Bishop of Westminst DAY Bishop of Chichester HOLBECK Bishop of Lincoln RIDLEY Bishop of Rochester MAY Dean of S. Pauls TAYLOR Dean of Lincoln HEYNES Dean of Exeter REDMAN Dean of Westminster COX K. EDWARDS Almâ—ner M. ROBINSON Arch-Deacon of Leicester Mense Maio 1549. Anno regni Edwardi Sexti tertio Hardly can the pride of those men that study Novelties allow former times any share or degree of Wisdom or Godliness K. CHARLES Meditat. 16. upon the Ordinance against the Book of Common-Prayer THE PREFACE THE present Age pretends so great Love to Reason that this RATIONALE may even for its Name hope for acceptation which it will the sooner have if the Reader know that the Author vents it not for a full and just much less a publick and authentick Piece but as his own private Essay wholly submitted to the censure of our Holy Mother The Church and the Reverend Fathers of the same and composed on purpose to keep some from moving that way which it is feared some will say it leads to The Authors design was not by Rhetorick first to Court the Affections and then by their help to carry the understanding But quite contrary by Reason to work upon the Judgment and leave that to deal with the affections The Poor Liturgy suffers from two extreams one sort says it is old superstitious Roman Dotage The other it is Schismatically New This Book endeavours to shew particularly what Bishop JEWEL Apol. p. 117. says in general 1. That it is agreeable to PRIMITIVE USAGE and so not Novel 2. THAT IT IS A REASONABLE SERVICE and so not Superstitious As for those that love it and suffer for the love of it this will shew them Reasons why they should suffer on and love it still moreâ— and more To end if the Reader will cast his Eye upon the sad Confusions in point of prayer wherein are such contradictions made as God Almighty cannot grant and lay them as Rubbish under these Fundamental Considerations First How many Set Forms of Petition Blessing and Praise be recorded in the Old and Newâ—Testament used both in the Church Militant and Triumphant Secondly How much of the Liturgy is very Scripture Thirdly How admirable a Thing Unity Unity in Time Form c. is Fourthly How many Millions of poor souls are in the world ignorant infirm by nature age accidents as blindness deafness loss of speech c. which respectively may receive help by Set Forms but cannot so well or not at all by extemporary voluntary effusions and then upon all these will build what he reads in this Book he will if not be convinced to joyn in Communion with yet perhaps be so sweetned as more readily to pardon those who still abiding in their former judgments and being more confirmed hereby do use THE ANCIENT FORM. ECCLESIAE LITURGIAE Anglicanae VINDICES c. A Short RATIONALE upon the Book of Common-Prayer THe COMMON-PRAYER-BOOK contains in it many holy Offices of the Church As Prayers Confession of Faith holy Hymns Divine Lessons Priestly Absolutions and Benedictions all which are Set and Prescribed not left to private mens fancies to make or alter so was it of old ordained CON. CARTHAG Can. 106. It is ordained that the Prayers Prefaces Impositions of hands which are confirmed by the Synod be observed and used by all men These and no other So is our English Can. 13. The COUNCIL of MILEVIS gives the reason of this Constitution Can. 12 Lest through ignorance or carelesness any thing contrary to the Faith should be vented or uttered before God or offered up to him in the Church And as these Offices are set and prescribed so are they moreover appointed to be one and the same throughout the whole National Church So was it of old ordained CON. TOLETAN 11. c. 3. That all Governours of Churches and their people should observe one and the same rite and order of service which they knew to be appointed in the Metropolitan See The same is ordered CON. BRACCAR 1. Can. 19. and Tolet. 4. c. 2. It is appointed that one and the same order of praying and singing be observed by us all and that there should not be variety of usages by them that are bound to the same Faith and live in the same Dominion This for Conformities sake that according to divine Canon Rom. 15. 6. We may with one mind and one mouth glorifie God Of Daily saying of MORNING and EVENING PRAYER ALL Priests shall be bound to say Daily the Morning and Evening Prayer The end of the Preface before the Service Rubr. 2. So was it of old ordered in the Church of Christ Saint CHRYS 6. hom in 2. cap. 1. ep ad Tim. and Clem. Const. l. 2. c. 39. And this is agreeable to Gods own Law Exo. 29. 38. Thou shalt offer upon the Altar Two Lambs of the first year day by day continually the one Lamb in the Morning the other at Evening Besides the daily private devotions of every pious Soul and the more solemn Sacrifices upon the three great Feasts of the year Almighty God requires a daily publick worship a continual burnt offering every day Morning and Evening teaching us by this saith Saint CHRYS That God must be worshipped daily when the day begins and when it ends and every day must be a kind of holy day Thus it was commanded under the Law and certainly we Christians are as much at least obliged to God as the Jews were our grace is greater our promises clearer and therefore our righteousness should every way exceed theirs our Homage to Almighty God should be paid as frequently at least Morning and Evening to be sure God expects from us as well as from the Jews a publick worship a sweet savour or savour of rest as it is in the Hebrew Num. 28. 6. without which God Almighty will not rest satisfied This publick Service
Morning and Evening The Creed follows soon after the Lessons and very seasonably for in the Creed we confess that Faith that the Holy Lessons â—each The Creed is to be said not by the Priest alone but by the Priest and people together Rubr. before the Creed For since Confession of Faith in publick before God Angels and men is so acceptable a service to God as is shewn Fit it is that every man as well as the Priest should bear his part in it since every man may do it for himself as well nay better than the Priest can do it for him for as every man knows best what himself believes so it is fittest to confess it for himself and evidence to the Church his found Belief by expresly repeating of that Creed and every particular thereof which is and alwayes hath been accounted the Mark and Character whereby to distinguish a True Believer from an Heretick or Infidel We are required to say the Creed standing by this Gesture signifying our Readiness to Profess and our Resolution to adhere and stand to this holy Faith Of Athanasius's CREED Besides the Apostles Creed holy Church acknowledges two other or rather two explications of the same Creed the Nicene and Athanasius his Creed of the Nicene Creed shall be said somewhat in the proper place the Communion-Service where it is used Athanasius his Creed is here to be accounted for because it is said sometimes in this place in stead of the Apostles Creed It was composed by Athanasius and sent to Pope Iulius for to clear himself and acquit his Faith from the slanders of his Arian Enemies who reported him erroneous in the Faith It hath been received with great Veneration as a treasure of an inestimable price both by the Greek and Latin Churches Nazianz de laud. Athan. orat 21. and therefore both for that authority and for the testification of our Continuance in the same Faith to this day the Church rather uses this and the Nicene explanations than any other Gloss or Paraphrase devised by our selves which though it were to the same effect notwithstanding could not be of the same credit nor authority This Creed is appointed to be said upon the dayes named in the Rubrick for these Reasons partly because those daies many of them are most proper for this Confession of the Faith which of all others is the most express concerning the Trinity because the matter of them much concerns the manifestation of the Trinity as Christmas Epiph. Trinity Sunday and S. Iohn Baptists day at the highest of whose Acts the Baptizing of our Lord was made a kind of Sensible manifestation of the Trinity partly that so it might be said once a moneth at least and therefore on S. Iames and S. Barthol daies and withal at convenient distance from each time and therefore on S. Matt. Matthias Sim. and Iude and S. Andrew's The Lord be with you This Divine Salutation taken out of Holy Scripture Ruth 2. was frequently used in Ancient Liturgies before Prayers before the Gospel before the Sermon and at other times and that by the direction of the holy Apostles saies the Council of Braccara It seems as an Iâ—troit or entrance upon another sort of Divine Service and a good Introduction it is serving as an holy excitation to Attention and Devotion by minding the people what they are about namely such holy Services as without Gods assistance and special grace cannot be performed and therefore when they are about these Services the Priest minds them of it by saying The Lord be with you And again it is a most excellent and seasonable Prayer for them in effect thus much The Lord be with you to lift up your Hearts and raise your Devotions to his Service The Lord be with you to accept your Services The Lord be with you to reward you hereafter with eternal liâ—e The people Answer And with thy Spirit Which form is taken out of 2 Tim. 4. 22. and is as much as this Thou art about to Offer up Prayers and spiritual Sacrifices for us therefore we pray likewise for thee that He without whom nothing is good and acceptable may be with thy spirit while thou art exercised in these Spiritual Services which must be performed with the Spirit according to S. Paul 1 Cor. 14. 15. Thus the Priest prayes and wishes well to the people and they pray and wish well to the Priest And such mutual Salutations and Prayers as this and those that follow where Priest and people interchangeably pray each for other are excellent expressions of the Communion of Saints Both acknowledging thus that they are all one body and each one members one of another mutually caring for one anothers good and mutually praying for one another which must needs be if well considered and duly performed excellent Incentives and provocations to Charity and love one of another and as S. Chrys. observes hom 3. in Col. if these solemn mutual Salutations were religiously performed it were almost impossible that Priest and people should be at Enmity For can the People hate the Priest that blesses them that prayes for them The Lord be with you or Peace be with you which was anciently the Bishops Salutation in stead of the Lord be with you Or can the Priest forget to love the People that daily prayes for him And with thy Spirit Let us pray These words are often used in ancient Liturgies as wâ—ll as in ours and are an Excitation to prayer to call back our wandring and recollect our scattered thoughts and to awaken our Devotion bidding us mind what we are about namely now when we are about to pray to pray indeed that is heartily and earnestly The Deacon in ancient Services was wont to call upon the people often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us pray vehemently nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still more vehemently and the same vehemency and earnest devotion which the manner of these old Liturgies breathed does our Church in her Liturgy call for in these words Let us pray that is with all the earnestness and vehemency that we may that our prayers may be such as S. Iames speaks of active lively spirited prayers for these are they that avail much with God And there is none of us but must think it needful thus to be call'd upon and awakened for thoughts will be wandring and devotions will abate and scarce hold out to the prayers end though it be a short one that well said the old Hermit whom Melanc mentions in his discourse de Crat. There is nothing harder than to pray These words Let us pray as they are an Incitation to prayer in general so they may seem to be sometimes an Invitation to another Form of petitioning as in the Litany and other places it being as much as to say Let us collect our alternate supplications by Versicles and Answers into Collects or Prayers In the Latin Liturgies their Rubricks especially Preces and Orationes seem to be
namely pride which God resists S. Iames 4. 6. and malice or revenge which makes us unpardonable and uncurable Fâ—â— unless we forgive Christ will not forgive us S. Matth. 6. 15. The Collect prayes to God througâ— Christ to heal us 4. Sunday after Epiphany The Gospel treats of Christs miraculous stilling of the waves and the wind By the tempest on the Sea may be signified the tumultuous madness of the people which endangers the peace of the Church Christs ship so the Psalm expounds it Thou stillest the raging of the Sea and the madness of the people which would never be quiet unless Christ by his word and power should command it to be still And because he does now rule the peoples madness by Ministers of his vengeance to whom he gives his power therefore the Epistle teaches and exhorts us to submit conscientiously to that power of Christ that so the ship of the Church may be still and safe The Collect prayes to God to keep the Church safe amidst the many storms and waves that shake it 5. Sunday after Epiphany The four precedent Sundayes have manifested Christs glory to us in part by the miracles He wrought while He conversed with us on Earth The Gospel for this day mentions his Second coming to judgement when he shall appear in his full glory and all the holy Angels with him which glorious appearance as it will be dreadful to those who have resembled the Tares for they shall then be burned with unquenchable fire So it will be a joyful appearance to such as the Epistle perswades us to be viz. The Meek and Gentle and Charitable And the Collect is for such praying God to keep his Church and Houshold continually in the true Religion c. Septuagesima Sunday MAny reasons are given of this name but in my apprehension the best is a consequentia numerandi because the first Sunday in Lent is called Quadragesima containing about forty dayes from Easter therefore the Sunday before that being still farther from Easter is called Quinquagesima five being the next number above four and so the Sunday before that Sexagesima and the Sunday before that Septuagesima This and the two next Sundayes and weeks were appointed as preparatives to the Lenten Fast that when it came it might be the the more strictly and religiously observed And the Regulars and those of the strictest life did fast these weeks though the common people began not their Fast till Ashwednesday Bernard in Septuages The observation of Septuagesima Sexagesima and Quinquagesima are to be sure as ancient as GREGORY the Great The Epistle perswades us to works of penance and holy mortification and lest we should shrink from these hardships it encourages us by propounding the reward of these religious exercises namely an everlasting crown The Gospel is much to the same purpose It tells us that Gods vineyard is no place for idle loyterers all must work that will receive any penny or reward Sexagesima Sunday The Epistle propounds the example of S. Paul who was eminent for works of mortification and Lenten Exercises and lest we should think that there is no need of such strictness and holy violence in Religion the holy Gospel tells us what danger we are in of coming short of heaven how that scarce one of four that profess Religion and hear the word brings forth fruit to salvation most losing it after they have received it for want of due care and heed Quinquages Sunday Septuagesima and Sexagesima Sundays have perswaded us to fasting and other exercises of mortification in the Lent following and because all these bodily exercises profit little unless we adde faith and charity or faith working by love therefore this day the Epistle commends charity the Gospel faith in Christ by which our darkness is enlightned as the blind mans eyes were who wisely desired that he may see for in sight of God consists our happiness LENT THe Antiquity of Lent is plain by these Testimonies following Chrysol Ser. 11. Chrys. in Heb. 10. 9. Ethic. Cyril Catech. 5. August Ep. 119. Vt quadraginta dies ante Pascha observentâ—r Ecclesiae consuetudo roboravit That forty days should be observed before Easter the custome of the Church hath confirmed Hieron ad Marcellam Nos unam quadragemam toto anno tempore congruo jejunamus secundum traditionem Apostolorum c. One Fast in the year of forty days we keep at a time convenient according to the Tradition of the Apostles Epiphanius adv Aerium tells us that the Aerians were the most brain-sick Hereticks that ever were for they held that Bishops and Priests were all one that Presbyters might ordain Presbyters besides they held that they were not bound to keep Lent and the holy week as holy Churches laws required but would then feast and drink drunk in spite saying that it was against Christian liberty to be tyed to Fast. This forty days Fast of Lent was taken up by holy Church in imitation of Moses and Elias in the old Testament but principally in imitation of our Saviours Fast in the New Testament Augustin ep 119. That we might as far as we are able conform to Christs practice and suffer with him here that we may reign with him hereafter But if this Fast were taken up in imitation of our Saviour it may be asked why we do not keep it at the same time that he did who fasted immediately after his Baptism S. Matt. 4. 1. which was at Epiphany whereas our Fast begins not till some weeks after For answer of this many reasons may be given why now rather than at that time we keep our Lent 1. Because at this time when blood and affections are at the highest it is most fit to restrain them and to that perhaps S. Ierom alludes when he says Iejunamus tempore congruo we fast at a time convenient 2. As Christs sufferings ended in an Easter a Resurrection so did holy Church think fit that our spiriturl afflictions and penances should end as his did at Easter The fast of Lent signifies this present troublesome life and Easter signifies eternal happiness and rest August Ep. 119. 3. Holy Church appoints that all Christians whatsoever should receive the holy Communion at Easter and therefore appoints this time before to prepare themselves by fasting and prayer thus judging themselves that they might not be judged of the Lord and this is after Gods own pattern who commanded the Israelites to afflict themselves and eat bitter herbs before they should eat the Paschal Lamb. All Churches therefore agreed that Lent should end in Easter though some difference there was when it should begin This Fast is called Lent from the time of the year in which it is kept for Lent in the Saxon Language is Spring The Spring-Fast or Lent ASH-WEDNESDAY THe Church begins her Lent this day to supply the Sundays in Lent upon which it was not the Churches custome to fast Sundays being high Festivals in
memory of our Saviours joyful Resurrection Now if you take out of the six weeks of Lent Six Sundays there will remain but thirty six Fasting-days to which these four of this week being added make the just number of forty This was anciently call'd Caputâ— jejunii the Head of Lent and was a day of extraordinary humiliation Upon this day were Ashes sprinkled upon their heads to mind them of their mortality and also to mind them what they had deserved to be namely burnt to Ashes Hence was it call'd Dies cinerum ASH-WEDNESDAY and upon this day they were wont to cloath themselves in Sackcloth These rites are mentioned Esay 58. 5. as the usual rites of penitents This was common to all penitents But notorious sinners were this day put to open penance Which godly discipline saies our Church in her office of Commination it is much to be wished that it might be restored again Now that we may know what it is the Church wishes there it will not be amiss to set down in part the solemnity used upon those sinners at this time which was ordered thus Let all notorious sinners who have been already or are now to be enjoyned publick penance this day present themselves before the Church doors to the Bishop of the place cloathed in sackcloth barefooted with eyes cast down upon the ground professing thus by their habit and countenance their guilt There must be present the Deans or Arch-Presbyters and the publick penitentiaries whose office is to examine the lives of these penitents and according to the degree of their sin to apportion their penance according to the usual degrees of penance After this let them bring the penitents into the Church and with all the Clergy present let the Bishop sing the seven penitential Psalms prostrate upon the ground with tears for their Absolution Then the Bishop arising from prayer according to the Canons let him lay his hand upon them that is to ratifie their penance not to absolve them let him sprinkle ashes upon their head and cover them with sackcloth and with frequent sighs and sobs let him denounce to them that as Adam was cast out of Paradise so are they cast out of the Church for their sins After this let the Bishop command the Officers to drive them out of the Church-doors the Clergy following them with this Respond In the sweat of thy brows shalt thou eat thy bread that these poor sinners seeing holy Church afflicted thus and disquieted for their sins may be sensible of their penance Gratian dist 50. c. 64. I. Sunday in Lent The Epistle exhorts to patience in afflictions The Gospel reads to us Christs victory over temptations to keep us from despair of conquest that we should be of good cheer and heart since he our Captain hath overcome the world S. Iohn 16. v. last The Collect for the day is another of those Collects where in the Church directs her Petitions to Christ thereby manifesting her belief that he is the true Son of God for she prayes to none but God in praying to him therefore she professes to believe him to be God as it is in the close of the Collect and this in opposition to the Tempter Satan and all his Adherents who are still tempting Christ in his Members to misbelief in that Article Of EMBER-WEEK THe Week after Ash-wednesday is Imber or Ember-week of which Fast we will here treat in general There be Four Ember-weeks called in Latin Iejunia quatuor Temporum the Fasts of the four Seasons because they were kept in the four parts of the year Spring Summer Autumn Winter The first of these begins upon Wednesday next after Ash-wednesday The second upon Wednesday next after Whitsunday the third upon Wednesday next after Holy Cross. Sept. 14. The last upon Wednesday next after S. Lucie Dec. 13. The days of fasting and prayers in these weeks are Wednesday Friday Saturday Wednesday because then our Lord Christ was betrayed by Iudas Friday because then he was crucified Saturday because then we represent the Apostles sorrow for the loss of their Lord lying in the grave The causes of such religious fastings and prayers upon these weeks were formerly many as namely that Christians in these religious duties might let the World know that they were as devout as the Jews formerly had been whose custome it was to observe four solemn Fasts Zach. 8. 19. That they might dedicate to God as the first-fruits the beginnings of the several seasons of the year set apart to his religious worship and by this means obtain Gods-blessing upon them the remainders of those times But the principal cause was for preparation to the solemn Ordination of Ministers holy Church imitating the Apostles practice who when they were to set a-part men to the Ministery prayed and fasted before they laid on their hands Acts 13.3 And in after-times at these solemnities these Ember-Fasts special regard was had to the Ordination of Priests and Deacons In what manner and with how much care and Christianity these Fasts have been heretofore observed may be gathered from S. Leo in his Sermons upon them and from others And the second Councel of Millain decreed herein to good purpose Tit. 1. Dec. 22. That upon the Sundays before these Fasts the Priests should not only in their Parishes bid the solemn Fast but every one in his several Parish should piously and religiously say the Prayers and Litanies c. That Gods assistence being implored both the Bishop may be guided by the Holy Spirit in the choice of those whom he shall Ordain and also that they that are ordained may grow in Learning and holiness of life These four Fasts have been anciently observed both in the Church of England and in other Churches In the Laws of K. Canute Chap. 16. thus it is said Let every man observe the Fasts that are commanded with all earnest care whether it be the Ember-Fast or the Lent-Fast or any other Fast. And the like Decrees are found in other Councels of our Nation before his time See Sir Henry Spelmans Concil Britan. p. 256. 518. 546. Now for the reason of the name we find in Tho. Becon as he delivers it out of others that wrote before him By opinion of much people these daies have been called Ember-daies because that our Fathers would on these daies eat no bread but Cakes made under Embers so that by eating of that they reduced into their minds that they were but ashes and so should turn again and wist not how soon These Fasts are still appointed by the Church of England For though she hath not reckoned them amongst the Holy daies because there is no peculiar Office appointed for them as there is to all those that are reckoned in the Catalogue of Holy days yet by custome they have been always kept with Litanies Prayers and Fasting and are commanded to be kept still as formerly they were by that excellent Can. 31. Anno Dom. 1603.
the service of the 18. Sunday or some other before it as it happens to be that year But of old after other Vacant days had their proper Services this day continued for some while to make use of borrowing so Berno and Micrologus say it was in their times and what Service can we think could be more useful for that purpose than this of the 18th Sunday especially if we consider it with all the accessaries It had then In ancient Rituals as S. Hieromes Lectimarius S. Gregories Antiphonarius Liber Sacramentorum c. we find the service of Ember week placed immediately before â—â—t of this Sunday and the chief reason â—â—y be this aforesaid their affinity of matter Rupertus Tuitiens in his 12. Book De Divin Officiis and 18. Chap. is very â—â—pious in shewing how much the office of this day in that largeness it then had concern'd them that had the cure of souls and Berno Augiens in his 5. Chap. is as large in shewing how well it might serve in that regard for a supplement to the Vacant Sunday All which considered and withal that the usual order of the Epistles from 5. to the 25. was changed only in This and that according to the course of Easter the Ordination falls on this Sunday or some other before it we may very probably conclude that the choice of this Epistle and Gospel also was with design to exercise our meditations somewhat on the Ordination this day celebrated or not long before it And hereby a good ground was given to the Preacher in his Sermon for that was usually upon the Readings of the day to declare in a fit season the duty of Pastors and their flocks according as he saw occasion The Epistle is a Thanksgiving in behalf of the Corinthians for the grace of God which was given them by Iesus Christ It appears by what the Apostle saith of them in divers places that they had been taught by many learned Instructers and that many of them had much profited and abounded in many spiritual gifts And such gifts are here mentioned as are specially requisite for them that are Ordained to be Spiritual Guides as the being enriched in all utterance and in all knowledge and being behind in no good gift And the Gospel is of our Saviours answering a question of a Doctor of the Law of his silencing both Pharisees and Sadduces by his doctrine and questions whereby he shews how those whom he sends on Divine Messages should be qualified how able to speak a word in due season to give a reason of their faith and to convince gain-sayers This is the Gospel in the ancient Lectionary above mentioned and though some Churches use other yet we may observe that they are all very appliable to this occasion And the old Anthems or Versicles for the day S. Greg. Antiphonary which are to be found most of them in some Latin Services are herein most express desiring of God That his Prophets may be found faithful and speaking of being glad of going into the house of God Bringing presents coming into his Courts c. Of telling out among the Heathen that the Lord is King Of Moses hallowing an Altar and offering Sacrifices ascending into the Mount praying for the people of Gods shewing himself to him c. It is true that other Ordination-Sundays relate principally as is most meet to the chief Meditations of those special seasons wherein they fall but yet therein we may find matter very pertinent to this occasion How fit the Service of Trinity Sunday is in this regard hath already been declared p. 182. nor could any season have been more aptly chosen for this occasion In that of Lent the Epistle tells us what holiness of life is required in all and therefore certainly in them whom God hath called to such an holy profession and that saying of Christ in the Gospel for the same day that he was sent to the lost sheep c. may mind them of their duty who are sent by him to be Pastors of his flock The like Advertisements they may gather from both Epistle and Gospel of the Sunday of Ordination in time of Advent as may be obvious to view And no less proper is that Epistle which the Lectionary and some Churches appoint for the same day Let a man saith the Apostle there thus wise esteem us even as the Ministers of Christ and Stewards of the Secrets of God Furthermore it is required of Stewards that a man be found faithful Which Epistle with us and some other Churches is applyed to the Sunday next before this changing place with another Epistle not unfit for this occasion and more fit to come next to Christmas For by those words in it The Lord is even at hand it may excite us to such a preparation for the Feast of Christs coming in the flesh as may prepare us for that other coming in glory which we look for Thus have we taken a view of these Epistles and Gospels and upon occasion also of those which are used after Ordinations and somewhat also of the time when holy Orders were given Our Church herein keeps to the day that is most proper and that is to the Sunday which next follows the Ember Fast. A day on which Christ bestowed his Spirit upon his Apostles gave them their Commission and many wonderful gifts for the good of the Church For this and other reasons doth Leo shew how congruous the Lords day is for such a work Besides this may be added that a business of such consequence being done upon such a day is attended with more solemnity and presence of the Congregation See the discourse of Ember weeks pag. 149. and Leo Epist. 81. ad Diosc. The COLLECTS remain to be now spoken of and they in the same manner with the Epistles and Gospels have a general congruity with the affection of the season For as Faith Hope and Charity graces and gifts of the Holy Ghost are the general subject more or less of these Epistles and the same taught exemplified and confirmed in the Gospels so are these Collects certain general Invocations upon God for the assistance of his holy Spirit and bringing forth the fruits of it and consist usually of a most humble acknowledgment and a petition suitable as is above declared Pag. 85. And as we have taken there a brief view of the pious sense and spirit of these acknowledgments so will it not be amiss to do the same here concerning the petitions which in each Collect are some or other of these following or such like That God would be pleased to prevent and follow us always with his grace and with his mercy in all things direct and rule our hearts to stir up our wills pour into our hearts graff in them the love of his holy â—ame make us to have a perpetual fear and love of it to ask such things as shall please him to have the Spirit to think and do always such
to cleanse our hearts by his holy inspiration Then follow the COMMANDMENTS with a Kyrie or Lord have mercy upon us after every one of them Which though I cannot say it was ancient yet surely cannot be denied to be very useful and pious And if there be any that think this might be spared as being fitter for poor Publicans than Saints let them turn to the Parable of the Publican and Pharisee going up to the Temple to pray S. Luke 18. and there they shall receive an answer Then follows the COLLECT for the day with another for the King which the Priest is to say standing c. Of this posture enough hath been said in the Morning Service Though there hath been a Prayer for the King in the Morning Service and another in the Litany Yet the Church here appoints one again that she may strictly observe S. Pauls rule 1 Tim. 2. who directs that in all our publick prayers for all Men an especial prayer should be made for the King Now the Morning Service Litany and this Communion-Service are three distinct Services and therefore have each of them such an especial prayer That they are three distinct Services will appear For they are to be performed at distinct places and times The Morning Service is to be said at the beginning of the day as appears in the third Collect for Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes S. Chrys. which is translated S. Matth. 27. 2. in the Morning and S. Iohn 18. 28. Early In S. Mark 13. 35. it is translated The dawning of the day The place for it is the accustomed place in the Chancel or Church saies the Rubr. before Morning prayer or where the Ordinary shall appoint it The Litany is also a distinct Service for it is no part of the Morning Service as you may see Rubr. after Athanas. Creed Here ends the Morn and Even Service Then follows the Litany Nor is it any part of the Com. Service for that begins with Our Father and the Collect Almighâ—y God c. and is to be said after the Litany The time and place for this is not appointed in the Rubr. but it is supposed to be known by practice For in the Commination the 51. Psal. is appointed to be said where they are accustomed to say the Litany and that was in the Church Eliz Inj. 18. before the Chancel door Bishop Andrews notes upon the Liturgy It being a penitential Office is there appointed in imitation of Gods command to the Priests in their penitential Service Ioel 2 17. Let the Priests weep between the Porch and the Altar The time of this is a little before the time of the Com. Service Inj. 18. Eliz. The Communion-Service is to be some good distance after the Morn Service Rubr. 1. before the Communion-Service So many as intend to be partakers of the holy Communion shall signifie their names to the Curate over night or before Morning prayer or immediately after which does necessarily require a good space of time to do it in The usual hour for the solemnity of this Service was anciently and so should be Nine of the clock Morning C. Aurel. 3. c. 11. This is the Canonical hour De Consecr dist 1. c. Et Hos. Thence probably call'd the holy hour Decret dist 44. c. sin In case of necessity it might be said earlier or later Durant de Ritâ—bus but this was the usual and Canonical hour for it One reason which is given for it is because at this hour began our Saviours Passion S. Mark 15. 25. the Jewes then crying out Crucifie c. At this hour therefore is the Com. Service part of which is a commemoration of Christs Passion performed Another reason given is because this hour the Holy Ghost descended upon the Apostles Acts 2. 15. Lastly because it is the most convenient hour for all to meet and dispatch this with other offices before Noon For 'till the Service was ended Men were perswaded to be fasting and therefore it was thought fit to end all the Service before Noon that people might be free to eat Durant l. 2. c. 7. Why this Service is called the Second see pag. 207 208. The place for this Service is the Altar or Communion Table Rubr. before the Com. And so it was always in Primitive times which is a thing so plain as it needs no proof After this the Priest reads the Epistle and Gospel for the day Concerning the antiquity of which and the reason of their choice hath been said already nothing here remains to be shewn but the antiquity and piety of those Rites which were used both by us and the ancient Church about the reading of the Gospel As First when the GOSPEL is named the Clergy and the people present say or sing Glory be to thee O Lord. So it is in S. Chrys. Liturg. Glorifying God that hath sent to them also the word of salvation As it is in the Acts of the Apost 11. 18. When they heard these things they glorified God saying Then hath God also to the Gentiles granted repentance unto life 2. While the Gospel is reading all that are present stand Grat. de Conser dist 1. c. 68. And Zozomen in his Hist. l. 7. c. 19. tells us it was a new fashion in Alexandria that the Bishop did not rise up when the Gospel was read Quod apud alios usquam fieri neque comperi neque audivi Which says he I never observed nor heard amongst any others whatsoever The reason was this Anciently whensoever the holy Lessons were read the people stood to express their reverence to the holy word Aug. â—l hom 50. hom 26. Nehem. 8. 5. But because this was counted too great a burden it was thought fit to shew our reverence especially at the reading of the Gospel which historically declares somewhat which our Saviour spake did or suffered in his own person By this gesture shewing a reverend regard to the Son of God above other messengers although speaking as from God And against Arrians Iews Infidels who derogate from the honour of our LORD such ceremonies are most profitable As judicious Mr. Hooker notes 3. After the Gospel is ended the use was to praise God saying Thanks be to God for this Gospel So was it of old ordained Tolet. Conc. 4. c. 11. that the Lauds or Praises should be said not after the Epistle but immediately after the Gospel for the glory of Christ which is preached in the Gospel In some places the fashion was then to kiss the book And surely this book by reason of the rich contents of it deserveâ— a better regard than too often it findes It should in this respect be used so as others may see we prefer it before all other books Next is the NICENE CREED so called because it was for the most part framed at the great Council of Nice But because the great Council of Constantinople added the latter part and brought it to the frame which we now use
life according to that beginning This Office ends with a grave and pious exhortation to the Godfathers to remember their duty towards the Infants the like to which you may read S. Aug. de Temp. Ser. 116. Of PRIVATE BAPTISM THough holy Church prescribes the Font for the place and Sundaies and Holydays for the usual times of baptism that she may conform as much as conveniently may be to the usages of Primitive Antiquity which is her aim in all her services and for other reasons mentioned Rubr. 1. before Baptism Yet in case of necessity she permits and provides that a child may be baptized in any decent place at any time in such cases requiring the performance only of Essentials not of Solemnities of baptism according to the practice of the Apostles who baptized at any time as occasion required and in Fountains and Rivers and according to the use of succeeding Ages CONC. MATISCON 2. c. 3. Dist. de Consec 4. c. 16 17. Elibert Conc. c. 38. Anno 313. He that is baptized himself may in a case of necessity baptize if there be no Church nere Nor can I see what can be reasonably objected against this tender and motherly love of the Church to her children who chooses rather to omit solemnities than hazard souls Which indulgence of hers cannot be interpreted any irreverence or contempt of that venerable Sacrament but a yielding to just necessity which defends what it constrains and to Gods own rule I will have mercy and not sacrifice S. Mat. 12. 7. If it be objected that this may be an occasion of mischief that the form of baptism may be vitiated and corrupted in private by heretical Ministers and so the child robb'd of the benefits of baptism it is answered that this is possible but were it not great folly to prevent a possible danger by a certain to deny all infants in such cases baptism lest some few should be abused by the malice of the Priest Which possible but scarce probable mischief the Church hath taken all possible care to prevent For if the child lives it is to be brought to the Church 1. Rubr. in private baptism and there the Priest is to demand by whom the child was baptized and with what matter and words and if he perceives plainly that it was well baptized for the substance then shall he add the usual solemnities at publick baptism that so the child may want nothing no not of the decent pomp but if he cannot by such questioning be assured that it was truely baptized for essentials then shall he baptize it thus If thou be not already baptized I baptize thee as it was ordered Carthage 5. c. 6. Anno Dom. 438. of CONFIRMATION IT is ordered Rubr. 1. at Confirm That none should be confirm'd till they come to the use of reason and can say their Catechism for these reasons 1. Because then they may with their own mouth ratifie and confirm the promise made for them by their Godfathers 2. Because they then begin to be in danger of temptation against which they receive strength in confirmation 3. Because this is agreeable with the usage in times past by times past we must not understand the first times for then confirmation was administred presently after baptism but later times in which the first order hath been of a long time omitted for these reasons given and this order which our Church observes generally received throughout Christendom Lest any man should think it any detriment to the child to stay till such years holy Church assures us out of holy Scripture that children baptized till they come to years to be tempted have no need of confirmation having all things necessary for their that is childrens salvation and be undoubtedly saved The same saies Antiquity S. Aug. Ser. 2. post Dom. Palmar You are coming to the holy Font ye shall be washt in baptism ye shall be renewed by the saving laver of regeneration ascending from that laver ye shall be without all sin if so then safe for blessed is the man whose iniquities are forgiven Psal. 32. 1. S. Chrys. Hom. 11. in ep ad Rom. c. 6. Quemadmodum corpus Christi sepultum in terra fructum tulit universi orbis salutem ita nostrum sepultum in baptismo fructum tulit justitiam sanctificationem adoptionem infinita bona ferc◠autem resurrectionis postea donum The body of Christ buried in the earth brought forth fruit namely the salvation of the whole world so our body buried in baptism hath brought forth fruit righteousness sanctification adoption infinite good things and shall afterwards have the gift of the Resurrection It were too long to cite particulars take the COUNC of MILEVIS for all Can. 2. Ideo parvuli qui nihil peccatorum in semetipsis committere potuerunt in peccatorum remissionem veraciter baptizantur ut in eis regeneratione mundetur quod generatione contraxerunt Therefore infants who could not sin actually are truly baptized for the remission of sins that that which they have contracted by their birth might be cleansed by their second birth And the Council pronounces Anathema to them that deny it But more than all this is the express words of Scripture Gal. 3. 26. where S. PAVL proves that they were the children of God for or because they were baptized if they be children then are they heirs of God Romans 8. 27. 1 S. Pet. 3. 21. Baptism saves us Again Gal. 3. 27. As many of you as have been baptized into Christ have put on Christ and that surely is enough for salvation By all this we see the effect of Baptism is salvation Now if children be capable of baptism as hath been proved then sith they no way hinder or resist this grace it necessarily follows that they are partakers of the blessed effects of baptism and so are undoubtedly saved The children that are to be confirmed are to be brought to the Bishop by one that shall be their Godfather who may witness their confirmation The Godfather may be the same that was at baptism but in most places the custome is to have another De Cons. Dist. 4. c. 100. And the Bishop shall confirm them Rubr. before confirmation So was it of old S. Aug. de Trinit l. 15. c. 20. Chrys. hom 18. in Act. speaking of Philip when he had baptized He did not give the holy Ghost to the baptized for he had no power for this was the gift of the Apostles alone Before him Cyprian ep 73. Those that were baptized by Philip the Deacon were not baptized again but that which was wanting was supplyed by Peter and John by whose prayers and imposition of hands the holy Ghost was called upon and poured upon them Which very thing is done amongst 〈◊〉 now they that are baptized are offered up to the Bishops of the Church that by our prayer and imposition of hands they may receive the holy Ghost Before him Vrban Anno Dom. 222. tells us that Bishops only
and their children and was given by imposition of hands Now that which was promised to the Apostles was principally ghostly strength and comfort on which that gift of miracles was an attendant as we have seen this then is the principal effect of confirmation the gift of the holy Ghost by way of eminence Acts 2 38. Hence this phrase Full of the holy Ghost is interpreted by Scripture to be the same in effect with this Full of ghostly courage and strength Act. 4. 8. 31. They were all filled with the holy Ghost and spake with boldness the word of the Lord Acts 7. 55. and Acts 6. 5. Stephen full of faith and the holy Ghost that is full of faith and power verse 8. 4. This Office of Confirmation as well as that of Baptism is to continue in the Church as long as that shall be Militant here on earth For S. Paul Heb. 6. l 2. joyns them together calling them Fundamentals and a Fundamental in one age is so in another Besides we have seen that Confirmation was the means used by the Apostles and doubtless not without their Lords directions and guidance of his Spirit for conveying the holy Ghost the Comforter into persons baptized and since that all ages have as much need of that ghostly strength as the age of the Apostles had and that the promise of it belongs to us all as well as to them as formerly hath been proved and since that we find no other means appointed instead of Confirmation for the conveighing of the gift of the holy Ghost then given by confirmation it remains that we conclude that Confirmation is still to continue And so the Church Catholick hath taught us both by her doctrine and practice as may be seen by the quotations cited above 5. That Bishops who succeed the Apostles are to be the Ministers of this holy Rite hath been shewn above of MATRIMONY FIrst holy Church instructs us in the ends of Matrimony which are three 1. The procreation of children 2. Aremedy against sin 3. A mutual help to each other Then the Priest requires the parties to be married by the terror of the dreadful judgment day to declare if they know any impediment why they may not be lawfully married which is as much care and caution as can be used by those that are not able to discern the secrets of the heart Then follows the Contract in the future tense whereby these persons mutually promise to the Priest Gods Minister before the Congregation to enter into that holy state of Wedlock and strictly to keep those sacred laws of marriage which Almighty God hath ordained This is that as I conceive which S. August de Gen. ad lit l. 11. c. 4. calls Votorum solennitatem the solemnities of vows and promises which was in his time and formerly an usual ceremony of marriage And of very good use is this solemnity for by this have the persons bound themselves to their duty by all the obligations that a sacred solemn vow or promise can lay upon the soul. Then the Priest asks Who gives this woman to be married to this man This was the old custome that the Bride should be given by the Father or friend Aug. de Gen. ad lit 11. c. 41. to which S. Paul may be thought to allude 2 Cor. 11. 2. I have espoused you to one husband that I might present you as a chaste virgin to Christ. And Psal. 45. 13. The Queen the Spouse shall be brought to the King The reason of this saith Learned Mr. Hooker l. 5. Eccl. Pol. Sect. 73. was That in ancient times all women which had not Husbands or Fathers to govern them had their Tutors without whose authority there was no act which they did warrantable and for this cause they were in marriage delivered unto their husbands by others Which custom retained hath still this use that it puts women in mind of a duty whereto the very imbecillity of their sex doth bind them namely to be always directed and guided by others Whether this were the very cause of this custom I will not determine nor what else was but whatsoever was the first cause of it this is certain that it is a decent custom For it cannot be thought fit that a woman whose chiefest ornament is modesty and shamefacedness should offer her self before the Congregation to marriage to any person but should rather be led by the hand of another and given by him After the marriage it self The man puts a Ring upon the womans finger The Ring hath been alwayes used as an especial pledge of faith and fidelity Nothing more fit to serve as a token of our purposed endless continuance in that which we never ought to revoke and therefore fitly used in marriage which is a contract not to be dissolved but by death Aurum nulla nor at praeter uno digito quem sponsus oppignâ—rasset pronubo annulo No woman was permitted to wear gold save only upon one finger which the husband had fastned to himself with a wedding Ring This he puts upon the fourth finger of the left hand because there is a vein that goes from thence to the heart by which is signified that the love should be hearty say some Rituals Then follows With my body I thée worship c. For the better understanding of this phrase we must know that anciently there were two sorts of wives One whereof was called the primary or lawful wife the other was called the half wife or Concubine The difference betwixt these two was only in the differing purpose of the man betaking himself to the one or the other If his purpose was only fellowship there grew to the woman by this means no worship at all but rather the contrary In professing that his intent was to add by his person honour and worship unto hers he took her plainly and clearly to be his Wife not his Concubine This is it which the Civil Law doth mean when it makes a Wife to differ from a Concubine in dignity The worship that grew unto her being taken with declaration of this intent was that her children became by this means free and legitimate heirs to their father Gen 25. 5 6. her self was made a mother over his family Lastly she received such advancement of state as things annexed to his person might augment her with Yea a right of participation was thereby given her both in him and even in all things which were his and therefore he saies not only With my body I thée worship but also with all my worldly goods thée endow The former branch having granted the principal the later granteth that which is annexed thereto Hooker Eccl. Pol. l. 5. Sect. 73. The Iews anciently used the same phrase Godwin Jew Customs Be unto me a wife and I according to the word of God will worship honour and maintain thee according to the manner of husbands amongst the Iews who worship honour and maintain their wives And
cause even for all that do not renounce Communion with it and the Church for it is the Common service of them all Commanded to be offered up in the names of them all and agreed to by all of them to be offered up for them all and therefore is accepted for all them though presented to God by the Priest alone as the Lamb offered up to God by the Priest Ex. 29. was the sacrifice of the whole Congregation of the children of Israel a sweet smelling savour a savour of rest to pacifie God Almighty daily and to continue his favour to them and make him dwell with them Exod. 29. 42 45. Good reason therefore it is that this sweet smelling savour should be daily offered up to God Morning and Evening whereby God may be pacified and invited to dwell amongst his people And whatsoever the world think thus to be the Lords Remembrancers putting him in mind of the peoples wants Esay 62. Being as it were the Angels of the Lord interceding for the people and carrying up the daily prayers of the Church in their behalf is one of the most useful and principal parts of the Priests office So S. Paul tells us who in the 1 Ep. Tim. chap. 2. Exhorts Bishop Timothy that he should take care First of all that this holy service be offered up to God I exhort first of all that prayers and supplications intercessions and giving of thanks be made for all men For KINGS c. What is the meaning of this first of all I will that this holy service be offered up daily and the faithful know how we observe this rule of S. paul offering up daily this holy sacrifice Morning and Evening S. Chrys. upon the place S. Paul in the first Chapter of this Epistle at the 18. verse had charged his son Timothy to war a good warfare to hold faith and a good conscience and presently adds I exhort therefore that first of all prayers c. be made as if he had said you cannot possibly hold faith and a good conscience in your Pastoral office unless First of all you be careful to make and offer up prayers c. For this is the first thing to be done and most highly to be regarded by you Preaching is a very useful part of the Priests office and S. Paul exhorts Timothy to preach the word be instant in season out of season And the more because He was a Bishop and to plant and water many Churches in the Infancy of Christianity among many Seducers and Temptations But yet First of all he exhorts that this daily office of presenting prayers to the throne of grace in the behalf of the Church be carefully lookt to This charge of S. Paul to Tim. holy Church here laies upon all those that are admitted into that holy office of the Ministery that they should offer up to God this holy sacrifice of prayers praises and thanksgivings this savour of rest daily Morning and Evening And would all those whom it concerns look well to this part of their office I should not doubt but that God would be as gracious and bountiful to us in the performance of this service as he promised to be to the Jews in the offering of the Lamb Morning and Evening Exod. 29. 43 44. He would meet us and speak with us that is graciously answer our petitions he would dwell with us and be our God and we should know by comfortable experiments of his great and many blessings that he is the Lord our God Of the Mattins or MORNING SERVICE THe Mattins and Evensong begin with one sentence of holy Scripture after which follows the Exhortation declaring to the peoyle the end of their publick meetingâ— Namely To confess their sins to render thanks to God to set forth his praise to hear his holy Word and to ask those things that be necessary both for body and soul. All this is to prepare their hearts which it does most excellently to the performance of these holy duties with devotion according to the counsel of Ecclus. 18. 23. Before thou prayest prepare thine heart and be not as one that tempteth God To which agrees that of Ecclesiastes 5. 1. Be not hasty to utter anything before God but consider that he is in Heaven and thou upon earth Of CONFESSION The Priest and the People being thus prepared make their CONFESSION which is to be done with an humble voice as it is in the Exhortation Our Churches direction in this particular is grave and conform to ancient rules The sixth Counc of CONSTAN Can. 75. forbids all disorderly and rude vociferation in the execution of Holy Services and S. Cyprian de Orat. Dominica advises thus Let our speech and voice in prayer be with Discipline still and modest Let us consider that we stand in the presence of God who is to be pleas'd both with the habit and posture of our body and manner of our speech for as it is a part of impudence to be loud and clamorous so in the contrary it becomes modesty to pray with an humble voice We begin our Service with Confession of sins and so was the use in Saint Basils time Ep. 63. And that very orderly For before we beg any thing else or offer up any praise or Lauds to God it is fit we should confess and beg pardon of our sins which hinder Gods acceptation of our Services Psal. 66. 16. If I regard iniquity with mine heart the Lord will not hear me This Confession is to be said by the whole Congregation Sayes the Rubr. And good reason For could there be any thing devised better than that we all at first access unto God by prayer should acknowledge meekly our sins and that not only in heart but with tongue all that are present being made ear-witnesses even of every mans distinct and deliberate Assent to each particular branch of a Common Indictment drawn against our selves How were it possible that the Church should any way else with such ease and certainty provide that none of her children may dissemble that wretchedness the Penitent Confession whereof is so necessary a preamble especially to Common-Prayer Hooker The ABSOLUTION Next follows the ABSOLUTION to be pronounced by the Priest alone standing For though the Rubrick here does not appoint this posture yet it is to be supposed in reason that he is to do it here as he is to do it in other places of the Service And in the Rubrick after the general Confession at the Communion the Bishop or Priest is ordered to pronounce the Absolution standing Besides reason teaches That Acts of Authority are not to be done kneeling but standing rather And this Absolution is an Act of Authority by virtue of a Power and Commandment of God to his Ministers as it is in the Preface of this Absolution And as we read S. Iohn 20. Whosoever sins ye remit they are remitted And if our Confession be serious and hearty this Absolution is
effectual as if God did pronounce it from Heaven So sayes the Confession of Saxony and Bohemia and so sayes the Augustan Confession and which is more so says S. Chrys. in his fifth Hom. upon Esay Heaven waits and expects the Priests sentence here on Earth the Lord follows the servant and what the servant rightly binds or looses here on Earth that the Lord confirms in Heaven The same sayes S. Gregory Hom. 26. upon the Gospels The Apostles and in them all Priests were made Gods Viâ—egerents here on earth in his Name and stead to retain or remit sins S. Augustine and Cyprian and generally Antiquity sayes the same so does our Church in many places particularly in the form Absolution for the sick but above all holy Scripture is clear S. Iohn 20. 23. Whosesoever sins ye remit they are remitted unto them Which power of remitting sins was not to end with the Apostles but is a part of the Ministry of Reconciliation as necessary now as it was then and therefore to continue as long as the Ministery of Reconciliation that is to the end of the world Ep. 4. 12 13. When therefore the Priest absolves God absolves if we be truly penitent Now this remission of sins granted here to the Priest to which God hath promised a confirmation in heaven is not the act of Preaching or Baptizing or admitting men to the holy Communion For all these powers were given before this grant was made As you may see S. Mat. 10. 7. As ye go preach saying c. And S. Iohn 4. 2. Though Jesus baptized not but his disciples And 1 Cor. 11. In the same night that he was betrayed he instituted and delivered the Eucharist and gave his Apostles authority to do the like Do this that I have done bless the Elements and distribute them Which is plainly a power of admitting men to the holy Eucharist And all these powers were granted before our Saviours Resurrection But this power of remitting sins mentioned S. Iohnâ— 20. was not granted though promised S. Matt. 16. 19. till Now that is after the Resurrection As appears first by the ceremony of Breathing signifying that then it was given And secondly by the word Receive used in that place Verse 22. which he could not properly have used if they had been endued with this power before Therefore the power of Remitting which here God authorizes and promises certain assistance to is neither Preaching nor Baptizing but some other way of Remitting namely that which the Church calls Absolution And if it be so then to doubt of the effect of it supposing we be truly penitent and such as God will pardon is to question the truth of God and he that under pretence of reverence to God denies or despises this power does injury to God in slighting his Commission and is no better than a Novatian saies S. Ambrose l. 1. de Poenit. cap. 2. After the Priest hath pronounced the Absolution the Church seasonably prayes Wherefore we beseech him to grant us true repentance and his holy spirit c. For as repentance is a necessary disposition to pardon so as that neither God will nor man can absolve those that are impenitent So is it in some parts of it a necessary consequent of pardon and he that is pardoned ought still to repent as he that seeks a pardon Repentance say Divines out to be continual For whereas Repentance consists of three parts as the Church teaches us in the Commination 1. Contrition or lamenting of our sinful lives 2. Knowledging and confessing our sins 3. An endeavour to bring forth fruits worthy of penance which the Ancients call satisfaction Two of these Contrition and Satisfaction are requisite after pardon The remembrance of sin though pardoned must always be grievous to us For to be pleased with the remembrance of it would be sin to us and for Satisfaction or amendment of life and bringing forth fruits worthy of penance that is not only necessary after pardon but it is the more necessary because of pardon for divers reasons as first because immediately after pardon the Devil is most busie to tempt us to sin that we may thereby lose our pardon and he may so recover us again to his captivity from which by pardon we are freed And therefore in our Lords prayer assoon as we have begg'd pardon and prayed Forgive us our trespasses We are taught to pray And lead us not into temptation suffer us not to fall into sin again which very method holy Church here wisely intimates immediately after pardon pronounced directing us to pray for that part of repentance which consists in amendment of life and for the grace of Gods holy Spirit enabling us thereunto Again Repentance in this part of it viz. an endeavour of amendment of life is the more necessary upon pardon granted because the grace of pardon is a new obligation to live well and makes the sin of him that relapsed after pardon the greater and therefore the pardoned had need to pray for that part of repentance and the grace of Gods holy Spirit that both his present service and future life may please God that is that he may observe our Saviours rule given to him that was newly cured and pardoned by him that he may go away and sin no more lest a worse thing happen to â—im S. Iohn 5. 14. There be three several forms of Absolution in the Service The first is that which is used at Morning Prayer Almighty God the Father of our Lord Iesus Christ c. And hath given power and commandment to his Ministers to declare and pronounce to his people being penitent the Absolution and Remission of their sins He pardoneth and Absolveth The second is used at the Visitation of the Sick Our Lord Iesus Christ who hath left power to his Church to absolve all sinners which truly repent of his great mercy forgive thée and by his Authority committed to me I absolve thée c. The Third is at the Communion Almighty God our heavenly Father who of his great mercy hath promised forgiveness of sins to all them that with hearty repentance and true faith turn to him Have mercy upon you pardon and forgive you c. All these several Forms in sence and virtue are the same For as when a Prince hath granted a Commission to any servant of his to release out oâ— Prison all penitent offenders whatsoever it were all one in effect as to the Prisoners discharge whether this servant sayes by virtue of a Commission granted to me under the Princeâ— hand and seal which here I shew I release this prisoner Or thus The Prince who hath given me this Commission He pardons you Or lastly The Prince pardon and deliver you the Prince then standing by and confirming the word of his Servant So is it here all one as to the remission of sins in the penitent whether the Priest Absolves him after this form Almighty God who hath given me and all
styling the one Canonical the other Apocryphal As for the second Lessons the Church in them goes on in her ordinary course The HYMNS Te Deum c. AFter the Lessons are appointed Hymns The Church observing S. Pauls Rule Singing to the Lord in Psalms and Hymns and Spiritual Songs every way expressing her thanks to God The antiquity of Hymns in the Christian Church doth sufficiently appear by that of our Saviour S. Matth 26. When they had sung an Hymn they went out upon which place S. Chrys. sayes They sung an Hymn to teach us to do the like Concerning singing of Psalms and Hymns in the Church we have both the Precepts and Examples of Christ and his Apostles S. Aug. Ep. 119. S. Paul ordered it in the Church of Coloss. Singing to your selves in Psalms and Hymns Col. 3. Which we find presently after practised in the Church of Alexandria founded by S. Mark Eus. Hist l. 2. c. 17. where Philo reports that the Christians had in every place Monasteries wherein they sang Hymns to God in several kinds of Meeter and Verse S. Ambrose brought them into Millaine to ease the peoples sad minds and to keep them from weariness who were praying night and day for their persecuted Bishop and from hence came all Hymns almost to be called Ambrosiani because that by him they were spread over the Latin Church With the Morning and Evening Hymns God is delighted saies S. Hierome and Possidius in the life of S. Augustine tells us c. 28. that towards the time of his dissolution S. Augustine wept abundantly because he saw the Cities destroyed the Bishops and Priests sequestred the Churches prophaned the holy Service and Sacraments neglected either because few or none desired them or else because there were scarce any Priests left to administer to them that did desire them lastly because the Hymns and Lauds of God were lost out of the Church These Hymns are to be said or sung but most properly to be sung else they are not so strictly and truly called Hymns that is Songs of praise and not only by the Church of England but by all Christian Churches of old was it so practised and so holy David directs Psal. 47. 6. O sing praises sing praises unto our God O sing praises sing praises unto our King The profit of which singing Hymns is much many wayes especially in this that they inkindle an holy flame in the minds and affections of the hearers O how I wept sayes S. Aug. in the Hymns and holy Canticles being enforc'd thereunto by the sweet voices of thy Melodious Church by reason of the proneness of our affections to that which delights it pleas'd the wisdom of the Spirit to borrow from melody that pleasure which mingled with heavenly mysteries causes the smoothness and softness of that which touches the ear to conveigh as it were by stealth the treasure of good things into mens minds to this purpose were those harmonious tunes of Psalms devised And S. Basil. in Psal. By pleasing thus the affections and delighting the mind of man Musick makes the service of God more easie When we sing or say these Hymns we stand which is the proper posture for Thanksgivings and Lauds Psal. 134. Praise the Name of the Lord standing in the Courts of the Lord. And 2 Chron. 7. 6. The Priests waited on their office the Levites also with instruments of musick of the Lord which David the King had made to praise the Lord with the 136. Psalm because his mercy endureth for ever when David praised by their ministery and the Priest sounded Trumpets before them and all Israel STOOD The erection of the body fitly expresses the lifting up of the heart in joy whence it is that rejoycing in Scripture is called the lifting up of the head S. Luke 21. 28. Lift up your heads for your redemption draweth nigh So then joy being a lifting up of the soul and praise and Thanksgiving being effects of joy cannot be more fitly expressed then by erection and lifting up of the body Standing in the Courts of the Lord when we sing praise unto him After the Morning first Lesson follows Te Deum We praise thee O God or O all ye works of the Lord c. called Benedicite The first of which We praise thee O God c. was as is credibly reported framed miraculously by â— Ambrose and S. Augustine at his Baptism and hath been in much esteem in the Church ever since as it deserves being both a Creed containing all the mysteries of Faith and a most solemn Form of Thanksgiving Praise Adoration and what not and so hath that other Canticle O all ye works of the Lord in the which the whole Creation praises God together been received and esteemed universally in the Church Concil Toletan 4. c. 13. After the Second Lesson at Morning Prayer is appointed Blessed be the Lord God of Israel called Benedictus or O be Ioyful in the Lord called Iubilate After the Evening Lessons are appointed Magnificat or My soul doth magnifie the Lord and Nunc dimittis Lord now lettest thou thy servant depart in peace or else two Psalms And very fitly doth the Church appoint sacred Hymns after Lessons For who is there that hearing God speak from Heaven to him for his fouls health can do less than rise up and praise him and what Hymns can be fitter to praise God with for our salvation than those which were the first gratulations wherewith our Saviour was entertained into the world And such are these Yet as fit as they are some have quarrell'd them especially at Magnificat My soul doth magnifie the Lord and Nunc dimittis or Lord now lettest thou thy servant depart in peace The Objections are these That the first of these was the Virgin Maries Hymn for bearing Christ in her womb The latter old Simeons for seeing and holding in his arms the blessed Babe neither of which can be done by us now and therefore neither can we say properly these Hymns The answer may be that bearing Christ in the womb suckling him holding him in our arms is not so great a blessing as the laying up his holy word in our hearts S. Luke 11. 27. by which Christ is formed in us Gal. 4. 19. and so there is as much thanks to be returned to God for this as for that He that does the will of God taught in his word may as well say My soul doth magnifie the Lord as the holy Virgin for Christ is formed in him as well as in the Virgins womb S. Matth. 12. 50. Whosoever doth the will of my Father which is in heaven the same is my brother and sister and mother And why may not we after the reading of a part of the new Testament say Lord now lettest thou thy servant depart in peace as well as old Simeon for in that Scripture by the eye of Faith we see that salvation which he then saw and more clearly reveal'd We have then
the same reason to say it that old Simeon had and we should have the same spirit to say it with There can nothing be more fitting for us as we have said than having heard the Lessons and the goodness of God therein Preach't unto us to break out into a Song of Praise and Thanksgiving and the Church hath appointed two to be used either of them after each Lesson but not so indifferently but that the Former Practice of exemplary Churches and Reason may guide us in the choice For the Te Deum Benedictus Magnificat and Nunc Dimittis being the most expressive-Jubilations and rejoycings for the redemption of the world may be said more often than the rest especially on Sundayes and other Festivals of our Lord excepting in Lent and Advent which being times of Humiliation and Meditations on Christ as in expectation or his sufferings are not so fitly enlarged with these Songs of highest Festivity the custom being for the same reason in many Churches in Lent to hide and conceal all the glory of their Altars covering them with black to comply with the season and therefore in these times may be rather used the following Psalms than the foregoing Canticles as at other times also when the Contents of the Lesson shall give occasion as when it speaks of the enlargement of the Church by bringing in the Gentiles into the Fold of it for divers passages of those three Psalms import that sense And for the Canticle Benedicite O all ye works of the Lord it may be used not only in the aforesaid times of Humiliation but when either the Lessons are out of Daniel or set before us the wonderful handy-work of God in any of the Creatures or the use he makes of them either ordinary or miraculous for the good of the Church Then it will be very seasonable to return this Song O all ye works of the Lord bless ye the Lord praise him and magnifie him for ever that is ye are great occasion of blessing the Lord who therefore be blessed praised and magnified for ever The APOSTLES CREED The Creed follows At ordinary Morning and Evening prayer and most Sundaies and Holy-daies the Apostles Creed is appointed which Creed was made by the Apostles upon this occasion sayes Ruffinus in Symb. n. 2. The Apostles having received a Commandment from our Lord to Teach all Nations and withal being commanded to tarry at Hierusalem till they should be furnish'd with gifts and graces of the holy Spirit sufficient for such a charge tarried patiently as they were enjoyned expecting the fulfilling of that promise In the time of the stay at Hierusalem they agreed upon this Creed as a Rule of Faith according to the analogy of which they and all others should reach and as a word of distinction by which they should know friends from foes For as the Gileadites distinguished their own men from the Berjamites by the word Shibboleth Iudges 12. 6. And as Souldiers know their own side from the Enemy by their Word so the Apostles and the Church should know who were the Churches friends and who were enemies who were right believers who false by this word of Faith for all that walkt according to this Rule and profest this faith she acknowledged for hers and gave them her peace but all others that went contrary to this rule and word she accounted Enemies Tertul. de praescrip led by false spirits For he that hears not us is not of God hereby know we the Spirit of truth and the spirit of error 1 Iohn 4. 6. This Creed is said daily twice Morning and Evening So it was of old Aug. l. 1. de Symb. ad Catech. cap. 1. Take the Rule of Faith which is call'd the Symbol or Creed say it daily in the Morning before you go forth at Night before you sleep And l. 50. Hom. 42. Say your Creed daily Morning and Evening Rehearse your Creed to God say not I said it yesterday I have said it to day already say it again say it every day guard your selves with your Faith And if the Adversary assault you let the redeemed know that he ought to meet him with the Banner of the Cross and the shield of Faith above all taking the shield of Faith Ephes. 6. Faith is rightly called a Shield S. Chrys. in loc For as a Shield is carried before the body as a wall to defend it so is faith to the soul for all things yield to that This is our victory whereby we overcome the world even our Faith Therefore we had need look well to our faith and be careful to keep that entire and for that purpose it is not amiss to rehearse it often and guard our soul with it Cum horrâ—mus aliquid recurrendum est ad Symbolum When we are affrighted run we to the Creed and say I believe in God the Father Almighty this will guard your soul from fear If you be tempted to despair guard your soul with the Creed say I believe in Jesus Christ his only Son our Lord who was crucified c. for us men and our salvation that may secure your soul from despair If you be tempted to Pride run to the Creed and a sight of Christs hanging upon the Cross will humble you If to Lust or uncleanness to the Creed and see the wounds of Christ and the remembrance of them if any thing will quench that fiery dart If we be tempted to presume and grow careless take up again this shield of Faith see Christ in the Creed coming to judgment and this terrour of the Lords will perswade men In a word the Creed is a guard and defence against all temptations of the world all the fiery darts of the Devil all the filthy lusts of the flesh Therefore above all take the shield of Faith saith S. Paul and be sure to guard your soul Morning and Evening with the Creed thy symbol of the most holy Faith Besides This solemn rehearsing of our Creed is a plighting of our faith and fidelity to God before Devils Angels and Men an engaging and devoting of our souls in the principal faculties and powers of it our reason and understanding and will wholly to God the Father Son and holy Ghost to believe in the ever blessed Trinity whatsoever flesh and blood shall tempt to the contrary which is an high piece of loyalty to God and cannot be too often perform'd It is that kind of Confession that S. Paul says is necessary to salvation as well as believing Rom. 10. 10. For it is there said Verse 9. If we confess with our mouth as well as if we believe with the heart we shall be saved it is that kind of Confession that our Lord Christ speaks of S. Matt. 10. 32. Whosoever shall confess me before men him will I confess also before my Father which is in Heaven And therefore since it is a service so acceptable it cannot be thought unreasonable for the Church to require it
Wednesday and murdered on Friday Epiphan adv Aerium And though our Church in imitation of the Western hath chang'd the Wednesday-Fast to Saturday yet in memory of the Eastern custom the still appoints the Litany to be used upon Wednesday Friday was both in Greek Church and Latin a Litany or Humiliation-day and so is kept in ours And whosoever loves to feast on that day rather than another in that holds not communion with the ancicient Catholick Church but with the Turks who in contumely of Christ crucified Feast that day Chemnit in 3. praec Of HOLY-DAYES HOly in Scripture phrase is all one with separate or set a part to God and is opposed to common What God hath clean'd that call not thou common Acts 10. 15. Holy daies then are those which are taken out of common dayes and separated to Gods holy service and worship either by Gods own appointment or by holy Churches Dedication And these are either Fasting and Penitential daies for there is a holy Fast Ioel 2. as well as a holy Feast Nehem. 8. 10. such as are Ash-wednesday Good-Friday and the whole week before Easter commonly called the Holy-week which daies holy Church hath dedicated to Gods solemn worship in religious fastings and prayers Or else holy Festivals which are set apart to the solemn and religious commemoration of some eminent mercies and blessings of God And amongst those Holy-daies some are higher daies than other in regard of the greatness of the blessing commemorated and of the solemnity of the Service appointed to them So we read Lev. 23. 24. c. The Feast of Tabernacles was to continue seven daies but the first and the eighth were the highest dayes because then were the most solemn Assemblies This sanctification or setting apart of Festival-daies is a token of that thankfulness and a part of that publick honour which we owe to God for admirable benefits and these dayes or Feasts so set apart are of excellent use being as learned Hooker observes the 1. Splendor and outward dignity of our Religion 2. Forcible witnesses of ancient truth 3. Provocations to the exercise of all Piety 4. Shadows of our endless felicity in heaven 5. On earth everlasting records teaching by the eye in a manner whatsoever we believe And concerning particulars As the Iews had their Sabbath which did continually bring to the mind the former World finished by Creation so the Christian Church hath her Lords dayes or Sundays to keep us in perpetual remembrance of a far better World begun by him who came to restore all things to make Heaven and Earth new The rest of the holy Festivals which we celebrate have relation all to one Head CHRIST We begin therefore our Ecclesiastical year as to some accounts though not as to the order of our service with the glorious Annunciation of his Birth by Angelical message Hereunto are added his blessed Nativity it self the mystery of his legal Circumcision the Testification of his true Incarnation by the Purification of his blessed Mother the Virgin Mary his glorious Resurrection and Ascension into Heaven the admirable sending down of his Spirit upon his chosen Again for as much as we know that CHRIST hath not only been manifested great in himself but great in other his Saints also the dayes of whose departure out of this world are to the Church of Christ as the birth and coronation-dayes of Kings or Emperors therefore especial choice being made of the very flower of all occasions in this kind there are annual selected times to meditate of Christ glorified in them which had the honour to suffer for his sake before they had age and ability to know him namely the blessed Innocents glorified in them which knowing him as S. Stephen had the sight of that before death whereinto such acceptable death doth lead glorified in those Sages of the East that came from far to adore him and were conducted by strange light glorified in the second Elias of the World sent before him to prepare his way glorified in every of those Apostles whom it pleased him to use as founders of his kingdom here glorified in the Angels as in S. Michael glorified in all those happy souls that are already possest of bliss Besides these be four dayes annext to the Feasts of Easter and Whitsunday for the more honour and enlargement of those high solemnities These being the dayes which the Lord hath made glorious Let us rejoyce and be glad in them These dayes we keep not in a secret Calendar taking thereby our private occasions as we list our selves to think how much God hath done for all men but they are chosen out to serve as publick memorials of such mercies and are therefore cloathed with those outward robes of holiness whereby their difference from other dayes may be made sensible having by holy Church a solemn Service appointed to them Part of which Service are the Epistles and Gospels of which in the first place we shall discourse because these are peculiar and proper to each several Holy-day the rest of the Service for the most part being common to all Concerning these two things are designed 1. To shew the Antiquity of them 2. Their fitness for the day to which they belong or the reason of their choice Concerning the Antiquity of Epistles and Gospels it will be sufficient once for all to shew that the use of them in the Christian Church was ancient Concerning the antiquity of the dayes themselves to which the Epistles and Gospels appertain it will be sit to be more particular That the use of Epistles and Gospels peculiar to the several Holy-dayes was ancient appears first by ancient Liturgies Secondly by the testimony of the ancient Fathers Let S. AVGVSTINE testifie for the latin-Latin-Church in his Preface to his Comment upon the Epistle of S. Iohn and in his X. Sermon De verb. Apost We heard first sayes he the Apostolical Lesson then we sung a Psalm after that the Gospel was read Now let S. CHRYS testifie for the Greek Rom. 19. in cap. 9. Act. The Minister stands up and with a loud voice calls Let us attend then the Lessons are begun which Lessons are the Epistles and Gospels as appears in his Liturgy which follow immediately after the Minister hath so call'd for attention The fitness of the Epistle and Gospel for the day it belongs to and the reason of the choice will plainly appear if we observe that these holy Festivals and Solemnities of the Church are as I have touch'd before of Two Sorts The more high dayes or the rest The First commemorate the signal Acts or Passages of our Lord in the Redemption of mankind his incarnation and Nativity Circumcision Manifestation to the Gentiles his Fasting Passion Resurrection and Ascension the sending of the Holy Ghost and thereupon a more full and express manifestation of the Sacred Trinity The Second sort is of Inferiour dayes that supply the Intervals of the greater such as are either
of Christ for this day Christ both prayed and dyed for his Enemies and as he exprest the height of his love this day by dying for them so does the Church her height of Charity in praying for them The Antiquity of this Holy day appears by Euscb. Hist. l. 2. c. 17. who there tells us That it was an Holy-day in his time and long before That day of our Saviours Passion we are wont to celebrate not only with fastings and watchings but also with attentive hearing and reading of the holy Scriptures SATURDAY THis day the Gospel treats of Christs body ly in the Grave the Epistle of his Souls descent into Hell Of the Collects from Septuagesima to Easter THough the Church be always militant while she is upon Earth yet at this time the time when Kings go out to battel 2 Sam. 11. she is more than ordinary militant going out to fight against her avowed enemies the World the Flesh and the Devil making it her especial business to get the mastery over them so far that they may not be able to prevail over her the year following Now because as S. Paul saith 1 Cor. 9.25 Every one that strives for mastery is temperate in all things therefore at this time especially when she is seeking the mastery over her Enemies holy Church does more than ordinary addict her self to temperance fasting and other works of Penance and Mortification and accordingly she suits her Readings not aiming to fit them to each particular day this is to be expected only upon priviledged days the subject matter of whose solemnity is more particularly recorded in holy Scripture but to the Season in general and the Churches design at this time commending to us Fasting Repentance Alms Charity and Patience in undergoing such voluntary afflictions And the Collects are suitable also to the Readings and the time praying earnestly for those Graces and Vertues before mentioned which are especially requisite to this her holy undertaking And because she knows her own weakness and her Enemies both craft and strength who will then be most active and busie to hurt when we thus set our selves to fight against them therefore does she earnestly and frequently also in divers Collects pray for Gods protection and defence from those Enemies for his strength and assistence whereby she may overcome them That he would stretch forth the right hand of his Majesty and by his power defend us both outwardly in our bodies and inwardly in our souls which of our selves have no power to help our selves And in such prayers as these the Church continues lifting up her hands as Moses did his against the Amalekites all the time of this spiritual conflict EASTER THis is the highest of all Feasts says Epiphanius upon the day This day Christ opened to us the door of Life being the first-fruits of those that rose from the dead whose Resurrection was our life for he rose again for our justification Rom. 4.45 Instead of the usual Invitatory O câ—me let us sing unto the Lord holy Church uses special Hymns or Anthems concerning Christs Resurrection Christ rising again from the dead c. And Christ is risen c. set down before the Collect on Easter-day Having kept company with the Apostles and first Believers in standing by the Cross weeping upon Good-Friday and kept a Fast upon the Saturday following to comply with the Apostles and Catholick Church who were that day sad and pensive because their Lord was taken away from them we are directed this day to rejoyce with them for the Rising again of our Lord and to express our joy in the same words that they then did and the Church ever since hath done Christ is risen S. Luke 24. 34. the usual Morning salutation this day all the Church over to which the Answer in some places was Christ is risen indeed and in others this And hath appeared to Simon Holy Church her aim is in all these chief days to represent as full as may be the very business of the day and to put us into the same holy affections that the Apostles and other Christians were when they were first done she represents Christ born at Christmas and would have us so affected that day yearly as the first believers were at the first tidings delivered by the Angel So at his Passion she would have us so affected with sorrow as they were that stood by the Cross. And now at his Resurrection she desires to represent it to us as may put us into the same rejoycing that those dejected Christians were when the Angel told them He is not here but is risen S. Luke 24. 6. Holy Church supposes us to have fasted and wept upon Good-Friday and the day following because our Lord was taken away according to that of our Saviour The time shall come that the Bridegroom shall be taken away from them then shall they fast in those daies and now calls upon us to weep no more for Christ is risen And that she may keep time also with the first tidings of the Resurrection she observes the Angels direction to the Women S. Matt. 26. 7. Go quickly and tell his Disciples that he is risen Supposing us as eager of the joyful news of Christs Resurrection as they were she withholds not the joy but immediately after Confession and Absolution she begins her Office with Christ is risen Proper Psalms at Morn are 2. 57. 111. The first of these is a Triumphant Song for Christs victory over all his Enemies that so furiously raged against him Ver. 6. Yet I have set my King upon my holy hill of Sion Notwithstanding all the fury of his Enemies that persecuted and murdered him Yet have I set my King upon my holy hill of Sion by his glorious Resurrection from the dead as it is expounded Acts 13â— 33. The 57. Psalm is of the same nature It mentions Christs Triumph over Hell and Death My Soul is among Lions Verse 4. And the children of men have laid a net for my feet and pressed down my soul crucifying the Lord of glory but God sent from Heaven Ver. 3. and saved him from the Lions both Devils and Men by a glorious Resurrection And therefore he â—reaks forth Ver. 9. Awake up my glory awake Lute and Harp I my self will awake right early I will give thanks unto thee O Lord c. The 3. Psal. is a Psalm of Thanksgiving for marvellous works of redemption Ver. 9. works worthy to be praised and had in honour Ver. 3. And therefore though it be not set particularly for the Resurrection but may serve for any marvellous work of mercy yet is it most fit for this day and the work of this for amongst all the marvellous works of Redemption this of Christs Resurrection is the chief and most worthy by us to be had in honour For If Christ be not risen we are yet in our sins We are utterly lost 1 Cor 15. But Christ is risen The merciful and
of Christ and his triumphant Ascension For God Almighty did so direct the mind of the Prophets that that which was spoken by them of other persons and actions is oft-times more exactly fulfilled in and by Christ. Osee 11. 1. Out of Egypt have I called my Son was there spoken of the deliverance of the people of Israel out of Egypt fulfilled in Christ S. Matth 2. 15. What David sayes of himself I will open my mouth in a payable was fulfilled by Christ S. Matth. 13. 35. The 72. Psalm was written for Solomon as the title shews but more exactly fulfilled of Christ. Davids complaint or his own nâ—sery Psal. 35. 19. verified in Christ. S. Iohn 15 25. Nay more which is worth our observation some things David speaâ—s of himself which do not agree to him but in a figure which agree to Christ in the letter as They parted my garments among them and cast lots upon my vesture Psalm 22. 17 18. Nay in the same Psalm and sometimes in the same verse some words will not agree to Christ as Psal. 69. 5. My faults are not hid from thee These cannot be spoken of Christ who knew no sin Some words again most properly belong to Christ as verse 22. They gave me gall to eat and when I was thirsty they gave me vinegar to drink Thus holy Church hath in the Lessons and Gospel preached to us the Ascension of Christ in the type and antitype In the Epistle she teaches us our duty not to stand gazing up to Heaven wondring at the strangeness of the sight but to take heed to demean our selves so as that we may with comfort behold him at his second coming his coming to judgment Act. 1. 11. Why stand ye gazing up into heaven there is other business to be done fit your selves for another coming for this same Iesus which was taken up from you into heaven shall so come even as ye have seen him go into heaven In the Collect we are taught to pray that we as far as may be may conform to our Lord in his Ascension that like as we believe him to have ascended into the Heavens so we may also in heart and mind thither ascend and with him continually dwell In the special Psal. and Hymn we adore and bless God for our Saviours glorious Ascension It is pleasant to behold the rare beauty of the Churches offices as on others so on this day how each part suits the other The Gospel to the Lessons the Epistle to the Gospel the Collect and Psalms and Hymns all fitted to the same and all to the day For the Antiquity of this day See S. Aug. Epist. 118. cited upon Easter day Epiphanâ— and Chrys. upon the day Sunday after Ascen This is called Expectationsweek for now the Apostles were earnestly expecting the fulfilling of that promise of our Lord. If I go away I will send the Comforter to you S. Iohn 16. 7. The Epistle exhorts to earnest prayer for the Comforter promised in the Gospel which the Church performs in the Collect. WHIT SVNDAY THis day the HOLY GHOST came down from heaven upon his Church as the Epistle tells according to the promise of the Gospel As in a long war it happens when the war is ended and peace concluded Pledges and Hostages are mutually sent both as tokens of and securities for the mutual agreement and peace so was it betwixt God and Man After our Lord Jesus had ended the long war betwixt God and Man and finished the reconciliation he sent up or rather he carried up himself our Hostage our flesh and nature ennobled by the union with his Divine Person as a royal pledge to his Father on the other side God sent this day his royal Hostage his holy Spirit a security for our future peace 1. S. Iohn 4. 12 13. Chrys. Hom. 1. in Pentecost Edit Savil. tom 5. The Devil had taken us captive our Lord Christ undertakes the quarrel his death was his battel but then he seem'd to be overcome but up he got again at his Resurrection that was his victory his Ascension was his triumph and as the ancient custome was for Conquerours to scatter gifts amongst the beholders especially on the last and great day of the triumph so does our Lord in this last day of the Feast the Conclusion of his triumph he doth as it were make the Conduits run with Wine he poured out his Spirit so upon all flesh that some mockers said they were full of new wine Acts 2. 12. He casts abroad his new wine new gifts and graces of the world giving to some the word of wisdome to others the gift of knowledge to others faith to others the gift of healing to others the working of miracles to others prophesie to others discerning of spirits to others divers kinds of tongue to others the interpretations of tongues all these worketh one and the same spirit the Holy Ghost 1 Cor. 12. 4. whom the Lord Christ as he promised sent down this day with these gifts in honour of whom and his gifts we keep this day holy This time was also appointed of old for solemn baptism The reason was 1. Because this day the Apostles were baptized with the holy Ghost and fire Acts 2. 3. 2. Because this day three thousand were baptized by the Apostle Acts 2. 40. In memory of which the Church ever after held a solemn custome of baptizing at this Feast Gratian. de Consec Dis. 3. c. 13. This day is called Pentecost because it is fifty days betwixt the true Passeover and Whitsunday As there were fifty days from the Jews Passeover to the giving of the Law to Moses in Mount Sina which Law was written with the finger of God for from the 14. day of the first month the day of the Passeover to the third day of the third month the day of the Laws giving Exod. 19. are fifty days so from the true Passeover which was celebrated when Christ was offered up for us are fifty days to this time when the Holy Ghost came down upon the Church to write the new Lawâ— of Charity in their hearts Upon this meditation S. Aug. breaks out thus Who would not prefer the joy and pleasure of these mysteries before all Empires of the world Do you not see that as the two Seraphins cry one to another holy holy holy Esay 6. 3. So the two Testaments Old and New faithfully agreeing convince the sacred truth of God S. Aug. Ep. 119. Note that we must not count the fifty days from the very day of the Passeover but from the Sunday following and so God directed the Jews Lev. 23. 15. speaking of their Pentecost or Feasts of Weeks And ye shall count from the morrow after the Sabbath from that day seven weeks shall be compleat It is also called Whitsunday from the glorious Light of Heaven which was then sent down upon the Earth from the Father of Lights so many tongues so many Lights which kindled such
things as be rightful to please him both in will and deed that he would encrease nourish keep us in true Religion and all goodness give unto us the encrease of Faith Hope and Charity that we may live according to his will with pure and free hearts follow him accomplish those things he would have done may be cleansed assoyled delivered from all our offences have pardon peace protection and defence may plentifully bring forth the fruits of good works and by him be plenteously rewarded and obtain his promises which exceed all we can desire Such requests as these besides some other That God would hear the prayers of the people of which see pag. 68 and 85. are by the Priest presented to God fit for the Churches meditations at this time after Pentecost and not unfitly following the Lessons the Decalogue and the following Supplications of the people as the proper place of Collects Being all of them though in several branches and expressions in effect thus much That by the merciful Grace Inspiration Defence and Protection of God Almighty we may be cleansed from our sins may obey his Commandments may live as Christians ought not after the flesh but after the Spirit and so to be fitter to meet our blessed Lord at his second Advent to judge the world And this meditation of the second Advent of Christ is thought so seasonable in the last place that some Churches instead of those Readings which we have for the last Sunday of this Time make use of some other which concern the day of judgement But our Church as she hath good reason for her method as we have seen p. 187 188. So is she not at all defective in her thoughts of Christs second coming In time of Advent and often afterwards she takes occasion to remember it but most especially at this season The last Gospel except that which implyes a prophesie of Christs advent sets before us his raising up of one from the dead a great ground of our faith and hope of a Resurrection The Epistle that goes with it and all the rest in a manner aim most evidently at this the Quickning us to a life spiritual by the hopes of an eternal The last Collect with some other is for the enjoyment of it ac cording to Gods promises So that we see the Church in her Meditations for the conclusion of the year takes in that for her subject which is the close of our Creed end of our Faith and Crown of our Devotions The Rosurrection of the body and the life everlasting S. ANDREW THis Saints day is the first that is kept solemn because he first came to Christ and followed him before any of the other Apostles S. Iohn 1. 38. He brought his brother Simon to Christ 42. He it was that said We have found the Messiah and therefore his day is right set at the beginning of Advent for ever to bring news De Adventu Domini of the Advent or coming of our Lord. Conversion of S. PAVL WHereas other Saints martyrdoms or at least the dayes of their death are celebrated by holy Church S. Pauls Conversion is made the Holy-day For these reasons 1. For the Example of it that no sinner how great soever might hereafter despair of pardon seeing Saul a grievous persecutor made S. Paul For this cause I obtained mercy that in me first Iesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe 1 Tim. 1. 36. 2. For the joy which the Church had at his Conversion 3. For the miracle wrought at his Conversion Purification of S. MARY or Feast of Candlemas SOme Churches keep four Holy-daies in memory of the blessed Virgin namely The Annunciation the Assumption the Nativity and Purification Our Church keeps only the Purification and Annunciation which are common to her and our Blessed Lord. The Purification is a double Feast partly in memory of the Virgins purification this being the fourtieth day after the birth which she observed according to the Law Leviticus 12. 4. though she needed it not but chiefly in memory of our Lords presentation in the Temple which the Gospel commemorates Our Saviour thus presented in the Temple offered himself alive Oblation for us that so the whole obedience of his life might be ours This day had one solemnity of old peculiar to it namely Procession the order and manner of which I shall set down briefly out of S. Bernard We go in Procession two by two carrying Candles in our hands which are light 〈◊〉 at a common fire but a fire first blest in the Church by a Bishop They that go out first return last and in the way we sing Great is the glory of the Lord. We go two by two in commendation of Charity and a social life for so our Saviour sent out his Disciples We carry lights in our hands First to signifie that our light should shine before men Secondly this we do this day especially in memory of the wise virgins of whom this blessed Virgin is the chief that went to meet their Lord with their Lamps light and burning And from this usage and the many lights set up in the Church this day it is called Candelaria or Candlemas Because our works should be all done in the holy fire of Charity therefore the Candles are light with holy fire They that go out first return last to teach humility in humility preferring one another Phil. 2. 3. Because God loves a cheerful giver therefore we sing in the way The Procession it self is to teach us that we should not stand idle in the way of life but proceed from vertue to vertue not looking back to that which is behind but reaching forward to that which is before For the Antiquity of this day see Cyril Alex. Gregory Nys in diem And for the Feast of the Annunciation Athanas. Ser. de Dei para S. Philip and S. Iames. WHereas in the Primitive Church the Apostles had not several days of solemnity it was appointed that one day should be allowed for them all namely in the Latin Church the Calends or first of May in the Greek the Feast of S. Peter and S. Paul Afterwards when the other Apostles had peculiar days appointed this first of May was left to S. Philip and S. Iacob because it was thought that they suffered upon that day Thus Durandus and some other deliver it but upon further enquiry it seems to be a mistake for it as hath been proved in the discourse upon S. Stephens day Martyrs and other Saints had their several days observed in the first times it is not probable that the Apostles those Founders of Churches those Princes over all Lands as they are called Ps. 44. 10. should be hudled up all into one day and have a less respect given them by the Church than other Saints and Martyrs had I conceive therefore that they had several days allowed them as well as other Saints and this
mistake of Durandus was occasioned by this that in some old Martyrologists this Feast of Philip and Iacob was called the Feast of S. Philip and Iacob and all the Apostles and in some the Feast of Philip and Iacob and All-saints The reason of which was not because the Apostles had no other Feasts appointed them but only this but because the Feast of Philip and Iacob is upon the Kalends of May and so falls within the Paschal Solemnity betwixt Easter and Whitsuntide All which time the Church of old was wont to commemorate not one Saint alone but altogether and therefore not Philip and Iacob alone but all the Apostles and Saints together with them The reason of which was saies Gemma de Antiq Mis. rit cap. 140. Because in our heavenly Country which that time signifies the joy of all is the joy of every one and the joy of every Saint the common joy of all Or because as Micrologus says De Eccl. Offic. c. 55. At the general Resurrection of which Easter solemnity is a type there is a common Festivity and joy of the Righteous The Philip this day commemorated was Philip the Apostle whom the Gospel mentions not Philip the Deacon Yet the Church gives us a Lesson Acts 8. concerning him and it was a thing not unusual in ancient Martyrologies to commemorate divers of the same name on the same day The Iames that is commemorated this day is not one of the sons of Zebedee whose day is kept in Iuly but Iames who was called the brother of our Lord the first Bishop of Ierusalem who wrote the Epistle called the Epistle of S. Iames part of which is this day read This day hath no Fast because it falls betwixt Easter and Whitsuntide See the Feast of Circumcision S. Iohn Baptist. WE celebrate the birth of S. Iohn Baptist and of our Saviour For these reasons The Births of both were full of joy and mystery Our Saviours we have already observed Now for S. Iohns it is plain there was more than ordinary joy at his birth S. Luke 1. 14. And full of mystery and wonder it was As a Virgin conceived our Lord so a barren woman brought forth S. Iohn S. Luke 1. 36. Again his birth was prophetical of our Lord whom he saluted out of his mothers womb Lastly his birth was made memorable by the prediction of the Angel Gabriel S. Luke 1. 19. There was formerly another Holy-day for the beheading of S. Iohn Baptist but our Church keeps only this Holy-day in memory of him wherein though she principally commemorates his mysterious Nativity as you may see in the Gospel yet she does not omit his Life and Death his Life and Office in the Morning Lessons are recorded His death is related in the Second Lesson Evening and the Collect prayes for grace to imitate his example patiently suffering for the Truths sake S. Michael HOly Church holds a Feast in memory of the holy Angels First because they minister to us on earth Heb. 1. 14. being sent forth to minister to them that shall be heirs of salvation Secondly because they fight against the Devil for us by their prayers and recommendation of us and our condition at the throne of grace as appears bp the Epistle and the Gospel at the end of it The Church in this Feast particularly commemorates S. Michael because he was Prince or tutelar Angel of the Church of the Jews Daniel 10. 13. 12. 1. and so of the Christian Church For the Church which was once in the Jews is now in the Christians All-Saints BEcause we cannot particularly commemorate every one of those Saints in whom Gods graces have been eminent for that would be too heavy a burthen and because in these particular Feasts which we do celebrate we may justly be thought to have omitted some of our duty through infirmity or negligence therefore holy Church appoints this day in commemoration of the Saints in general Other Holy-dayes not here spoken of are either mentioned in other places or need no other explication than what already hath been said in general of Holy dayes and their Readings The COMMVNION or Second-Service IN the Liturgy it is called The Communion and well it were that the piety of the people were such as to make it alwayes a Commwnion The Church as appears by her pathetical Exhortation before the Communion and the Rubrick after it labours to bring men oftner to communicate than she usually obtains Private and solitary Communions of the Priest alone she allows not and therefore when other cannot be had she appoints only so much of the Service as relates not of necessity to a present Communion and that to be said at the Holy Table and upon good reason the Church thereby keeping as it were her ground visibly minding us of what she desires and labours towards our more frequent access to that holy Table and in the mean while that part of the Service which she uses may perhaps more fitly be called the Second Service than the Communion And so it is often called though not in the Rubr of the Liturgy yet in divers Fast books and the like set out by Authority If any should think that it cannot properly be called the Second Service because the Morning Service and Litany go before it which we prove in the following discourse to be two distinct Services whereby this should seem to be the Third rather than the Second Service it is Answered that sometimes the Communion-Service is used upon such dayes as the Litany is not and then it may without question be called the Second Service nay even then when the Litany and all is used the Communion Service may be very fitly called the Second Service For though in strictness of speech the Litany is a service distinct as is shewn yet in our usual acception of the word Service namely for a compleat Service with all the several parts of it Psalms Readings Creeds Thanksgivings and Prayers so the Litany is not a Service nor so esteemed but called The Litany or Supplications and lookt upon sometimes when other Offices follow as a kind of Preparative though a distinct form to them as to The Communion Commination c. And therefore it was a custome in some Churches that a Bell was tolled while the Litany was saying to give notice to the people that the Communion Service was now coming on This Service consists of Four parts The first reaches to the Offertory called anciently Missa Catechumenorum the service of the Catechumens The second is the Offertory which reaches to the Consecration The third begins at the Consecration and ends at the Angelical Hymn Glory be to God an high The last is the Post-Commwnion or Thanksgiving which with us is nothing but that holy Hymn Part. 1. We begin the first part as the Church was wont to begin her Services with the LORDS PRAYER concerning which see the Morning Service After this follows an excellent prayer to God
therefore is it called also the Constantinopolitan Creed This Creed began to be used in Churches at the Communion Service immediately after the Gospel in the year of our Lord 339. Afterward it was established in the Churches of Spain and France after the custome of the Eastern Church Conc. Tolet 3. c. 2. and continued down to our times The Reason why this Creed follows immediately after the Epistle and Gospel is the same that was given for the APOSTLES CREED following next after the Lessons at Morning and Evening prayer To which the Canon of Toledo last cited hath added Another Reason of the saying it here before the people draw neer to the holy Communion namely That the breasts of those that approach to those â—readful mysteries may be purified with a â—â—ue and right faith A third reason is given by Dionys. Eccl. Hierar c. 3. par 2. 3. It will not be amiss to set down some passages of his at large because they will both give us a third reason of using the Creed in this place and discover to us as I conceive much of the ancient beautiful order of the Communion-Service The Bishop or Priest standing at the Altar begins the melody of Psalms all the degrees of Ecclesiasticks singing with him This Psalmody is used as in almost all Priestly Offices so in this to prepare and dispose our souls by holy affections to the celebration of the holy mysteries following and by the consent and singing together of divine Psalms to work in us an unanimous consent and concord one towards another Then is read by some of the Ministers first a Lesson out of the Old Testament then one out of the New in their order for the reasons before mentioned in the discourse of Lessons at Morning Service After this the Catechumens the possessed and the penitents are dismist and they only allowed to stay who are deem'd worthy to receive the holy Sacrament which being done some of the under Ministers keep the door of the Church that no Infidel or unworthy person may intrude into these sacred Mysteries Then the Ministers and devout people reverently beholding the holy signs not yet consecrated but blest and offered up to God on a by-standing Table called the Table of Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praise and bless the Father of Lights from whom as all good gifts so this great blessing of the Communion does come with the Catholick hymn of praise which some call the Creed others more divinely The Pontifical Thanksgiving as containing in it all the spiritual gifts which flow from Heaven upon us the whole mystery of our salvation when this hymn of praise is finished the Deacons with the Priest set the holy Bread and Cup of Blessing upon the Altar after which the Priest or Bishop saies the most sacred that is the Lords Prayer gives the Blessing to the people then they in token of perfect charity a most necessary vertue at this time of offering at the Altar S. Mat. 5. 23. salute each other After which the names of holy Men that have lived and died in the faith of Christ are read out of the Diptychs and their memories celebrated to perswade others to a diligent imitation of their vertues and a stedfast expectation of their heavenly rewards This commemoration of the Saints presently upon the setting of the holy signs upon the Altar is not without some mystery to shew the inseparable sacred union of the Saints with Christ who is represented by those sacred signs These things being rightly performed the Bishop or Priest that is to Consecrate washes his hands a most decent Ceremony signifying that those that are to do these holy Offices should have a special care of purity I will wash mine hands in innocency O Lord and so will I compass thine Altar Psal. 26. 6. After he hath magnified these divine gifts and God that gave them then he consecrates the holy Mysteries and having uncovered them reverently shews them to the people inviting them to the receiving of them Himself and the Priests and Deacons receive first then the people receive in both kinds and having all received they end the Service with a Thanksgiving which was Psal. 34. After the Epistle and Gospel and the confession of that Faith which is taught in holy Writ follows THE SERMON Amb. ep 33. ad Marcel Leo 1. Ser. 2. de Pascha which usually was an exposition of some part of the Epistle or Gospel or proper Lesson for the day as we may see in S. Augustine in his Serm. de Temp. according to the pattern in Nehem. 8. 8. They read in the book in the law of God distinctly and gave the sense and caused the people to understand the reading And the Preacher was in his Exposition appointed to observe the Catholick interpretation of the old Doctors of the Church as we may see in the 19. Can. of the sixth Council of Constantinople held in Trull The Canon is this Let the Governors of Churches every Sunday at the least teach their Clergy and people the Oracles of pieâ—y and true Religion collecting out of Divine Scripture the sentences and Doctrines of truth not transgressing the ancient bounds and traditions of the holy Fathers And if any doubt or controversie arise about Scripture let them follow that interpretation which the Lights of the Church and the Doctors have left in their writings By which they shall more deserve commendation than by making private interpretations which if they adhere to they are in danger to fall from the truth To this agrees the Canon made in Queen Elizabeths time Anno Dom. 1571. The Preachers chiefly shall take heed that they teach nothing in their preaching which they would have the people religiously to observe and believe but that which is agreeable to the Doctrine of the Old Testament and the New and that which the Catholick Fathers and Ancient Bishops have gathered out of that Doctrine These Golden Canons had they been duly observed would have been a great preservative of Truth and the Churches peace The Sermon was not above an hour long Cyril Catech. 13. Before the Sermon no prayer is appointed but the Lords Prayer the petitions being first consigned upon the people by the Preacher or Minister who is appointed to bid the prayers as it is in Edw. 6. and Queen Eliz. Injunctions that is to tell the people beforehand what they are at that time especially to pray for in the Lords Prayer which in the 55. Can. of the Constit Anno Dom. 1603. is called moving the people to joyn with the Preacher in praying the Lords Prayer Of old nothing was said before the Sermon but Gemina Salutatio the double Salutation Clem. Const. l. 8. c. 5. Optat. 1. 7. The Bishop or Priest never begins to speak to the people but first in the Name of God he salutes the people and the salutation is doubled that is the Preacher says The Lord be with you and the people answer
were practised by the Father in the Christian Church So saies Epiphan haer 80. Irenaeus l. 4. c. 34. By a gift to the King his honour and our affection is shewn therefore our Lord willing us to offer with all simplicity and innocency preached saying When thou bringest thy gift to the altar c. We must therefore offer of our goods to God according as Moses commanded Thou shalt not appear before the Lord empty There are offerings under the Gospel as well as under the Law the kind of offerings is the same Here is all the difference they were offered then by servants now by sons S. Hier. ep ad Heliodor The axe is laid to the root of the tree if I bring not my gift to the Altar nor can I plead poverty since the poor widow hath cast in two mites We should do well to think of this Though oblations be acceptable at any time yet at sometimes they have been thought more necessary as First when the Church is in want Ex. 35. 4 c. Secondly when we have received some signal and eminent blessing from God Psal. 76. When David had recounted the great mercy of God in breaking the bow and the shield of the Churches enemies at the 11. verse he presses this duty Bring presents to him that ought to be feared Thirdly at our high and solemn Festivals Deut. 16. 16. Three times in the year shall they appear before me and they shall not appear empty Especially when we receive the holy Communion Theodoret Hist. l. 5. c. 17. tells us that it was the ancient custome before the receiving of the holy Sacrament to come into the Quire and offer at the holy Table And surely it becomes not us to be empty-handed when God comes to us full-handed as in that Sacrament he does Next to the OFFERTORY is that excellent PRAYER for the CHVRCH-MILITANT wherein we pray for the Catholick and Apostolick Church For all Christian Kings Princes Governors for the Whole Clergy and people for all in adversity Such a prayer hath S. Chr. in his Liturg a little before the Consecration After which follow some wholsom Exhortations to those that are coming to the holy Communion seriously exhorting the unprepared to forbear So was the custome of old in the Greek Church The Priest admonishes all that are coming to that holy Sacrament driving away the unworthy but inviting the prepared and that with a loud voice and hands lifted up standing aloft where he may be seen and heard of all Chrys. in Heb. hom 9. in Ethic. Those that after these exhortations stay to receive the Church supposing prepared invites to draw near and after their humble confession the Priest or Bishop absolves and comforts them with some choice sentences taken out of holy Scripture After which the Priest saies Lift up your hearts For certainly at that hour when we are to receive the most dreadful Sacrament it is necessary to lift up our hearts to God and not to have them groveling upon the earth for this purpose the Priest exhorts all to leave all cares of this life and domestick thoughts and to have our hearts and minds in heaven upon the lover of mankind The people then answer We lift them up unto the Lord assenting to the Priests admonition And it behoves us all to say it seriously For as we ought alwayes to have our minds in heaven so especially at that hour we should more earnestly endeavour it The Priest goes on Let us give thanks to our Lord God and many thanks we ought to render him that calls and invites such unworthy sinners as we be to so high grace and favour as to eat the Flesh and drink the Bloud of the Son of God The people answer It is meet and right so to do For when we give thanks to God we do a work that is just and of right due to so much bounty Then follow for great daies some proper Prefaces containing the peculiar matter or subject of our thanks that day which are to be said seven daies after Rubr. ibidem except Whitsunday Preface which is to be said but six daies after because Trinity Sunday is the seventh day after which hath a peculiar Preface By this it appears that the Church intends to prorogue and continue these high Feasts several daies even eight daies together if another great Feast comes not within the time which requires a peculiar Service But when we say that the Church would have these high Feasts continued so long it is not so to be understood as if she required an equal observance of those several daies for some of those daies she commands by her Canons and Rubricks Some she seems only to commend to us to be observed some are of a higher festivity some of less The first and the last namely the Octave of the first are usually the chief daies for solemn Assemblies yet every of those daies should be spent in more than ordinary meditation of the blessings of the time and thanksgiving for them according to that which the Lord commanded to the Jews concerning the Feast of Tabernacles Lev. 23. 36. Upon every one of the daies of that Feast an offering was to be made but the first and last were the solemn Convocations The reason of the Churches proroguing and lengthning out these high Feasts for several days is plain The subject matter of these Feasts as namely Christs Birth Resurrection Ascension the sending of the holy Ghost is of so high a nature so nearly concerning our salvation that one day is too little to meditate of them and praise God for them as we ought a bodily deliverance may justly require a day of thanksgiving and joy but the deliverance of the soul by the blessings commemorated on those times deserve a much longer Feast It were injurious to good Christian souls to have their joy and thankfulness for such mercies confined to a day therefore holy Church upon the times when these unspeakable blessings were wrought for us by her most seasonable commands and counsels here invites us to fill our hearts with joy and thankfulness and let them overflow eight daies together See above of the Continuation of great Solemnities pag. 128. 174. 180. and of the service of Octaves p. 178. But two Quaeries here may be fit to be satisfied First why eight dayes are allowed to those high Feasts rather than another number For which the reasons given are divers one is from the example which Almighty God sets us commanding his people the Jews to keep their great Feasts some of them seven daies and one namely the Feast of Tabernacles eight daies Lev. 23. If the Jews were to keep their Feasts so long by a daily Burnt-offering which were but as types of the Christians great Feasts the Christians ought by no means to come short of them but offer up to God as long daily hearty thanksgivings presenting our selves souls and bodies a reasonable holy and lively Sacrifice
unto him Other reasons for an Octave to great Feasts are given which are mystical The Octave or eighth day signifies Eternity for our whole life is but the repetition or revolution of seven dayes Then comes the eighth day of Eternity to which by Gods mercy we shall be brought if we continue the seven daies of our life in the due and constant service and worship of God or else which is much the same in sense the eighth day is a returning to the first it is the first day of the week begun again signifying that if we constantly serve God the seven days of our life we shall return to the first happy estate that we were created in The Second Quaere is how the Prefaces appointed for these eight daies can be properly used upon each of them for example how can we say eight days together Thou didst give thine only Son to be born this day for us as it is in the Preface To which the Answer may be That the Church does not use the word Day for a natural day of 24. hours or an ordinary artificial day reckoning from Sun to Sun but in the usual acception of it in holy Scripture where by the word Day is signified the whole time designed to one and the same purpose though it lasts several natural days Thus all the time that God appoints to the reclaiming of sinners by merciful chastisements or threatnings is called The day of their visitation Luke 19. 42 44. So all the time allotted us for the working out of our salvation though it be our whole life long is called a day Work while it is day the night comes when no man can work and most directly to our purpose speaks S. Paul Heb. 3. 13. Exhort one another daily while it is called to day or this day that is while you live here in this world In like manner all that time which is appointed by the Church for the thankful commemoration of the same grand blessing for the solemnity of one and the same Feast is as properly called a day and all that time it may be said daily to day as well as all our life S. Paul saies is called Hodie this day After which follows the thrice holy and triumphant song as it was called of old Therefore with Angels and Archangels and with all the company of heaven we laud and magnifie thy glorious name evermore praising thee and saying holy holy holy c. Here we do as it were invite the heavenly host to help bear a part in our thanks to make them full O praise the Lord with me and let us magnifie his name together And in this hymn we hold communion with the Church triumphant Which sweet hymn in all Communions is appointed to be said and though it should be said night and day yet could it never breed a loathing Conc. Vasen c. 6. All that is in our Service from these words Lift up your hearts to the end of the Communion-service is with very little difference to be seen in S. Chrys. Liturg. and in S. Cyrils Catech. mystag 5. Part. 3. Next is the CONSECRATION So you shall find in Chrysost. and Cyril last cited Which Consecration consists chiefly in rehearsing the words of our Saviours institution This is my body and this is my blood when the Bread and Wine is present upon the Communion-table Can. Anglie 21. S. Chrys. Ser. 2. in 2. ad Tim. The holy Sacrament of the Lords Supper which the Priest now makes is the same that Christ gave to his Apostles This is nothing less than that For this is not sanctified by men but by him that sanctified that for as the words which God our Saviour spake are the same which the Priest no◠uses so is the Sacrament the same Again Ser. de Iuda lat Ed. tom 3. Christ is present at the Sacrament now that first instituted it He consecrates this also It is not man that makes the body and blood of Christ by consecrating the holy Elements but Christ that was crucified for us The words are pronounced by the mouth of the Priest but the Elements are consecrated by the power and grace of God THIS IS saith he MY BODY By this word the bread and wine are consecrated Before these words THIS IS MY BODY the bread and wine are common food fit only to nourish the body but since our Lord hath said Do this as oft as you do it in remembrance of me This is my body this my blood as often as by these words and in this faith they are consecrated the holy bread and blessed cup are profitable to the salvation of the whole man Cyprian de coena Dom. The same saies S. Ambr. l. 4. de Sacram. c. 4. 5. S. Aug. ser. 28. de verb. Dei And others After the Consecration the Priest first receives himself so is it ordain'd Conc. Tolet. 12. 5. wherein it is decreed that The Priest shall receive whensoever he offers up the Sacrifice For since the Apostle hath said Are not they which eat of the Sacrifice partakers of the Altar 1 Cor. 10. it is certain that they who sacrifice and eat not are guilty of the Lords Sacrament After he hath received he is to deliver it to the people in their hands So was it in Cyrils time Cat. mystag 5. and Let every one be careful to keep it for whosoever carelesly loses any part of it had better lose a part of himself saies he And Whosoever wilfully throws it away shall be for ever excluded from the Communion Conc. Tolet. 11. c. 11. It is to be given to the people KNEELING for a sin it is not to adore when we receive this Sacrament Aug. in Psal. 98. And the old custome was to receive it after the manner of Adoration Cyril ibidem When the Priest hath said at the delivery of the Sacrament the body of our Lord Jesus Christ which was given for thee preserve thy body and soul into everlasting life The Communicant is to answer AMEN Cyril Myst. 5. By this Amen professing his faith of the presence of Christs Body and Blood in that Sacrament The people were of old called out of the Body of the Church into the Chancel even up to the Rails of the Holy Table there to receive it of the Priest Niceph. l. 18. c. 45. So Clement Const. l. 2. c. 57. these be his words in English Afterwards let the Sacrifice be made all the people standing and praying secretly and after the Oblation let every Order apart receive the Body and precious Bloud of the Lord coming up in their Order with fear and reverence as to the Body of a King Where you see they were to come up to the Sacrament and to or near the Railes of the Holy Table saies S. Chrys. Liturgy For after the Priest and Deacons have received the Deacon goes to the door of the Rails 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lifting up the holy Cup shews it to the people saying
commanded them to be brought to him he rebuked those that would have kept them from him he embraced them in his arms and blessed them which are all plain arguments that he will receive them when they are brought to him Yea and that he will so far embrace them as to receive them to eternal life if they be brought to him is plain by his own words in that Gospel Suffer little children to come unto me for to such and therefore to themselves for Quod in uno similium valet valebit in altero what belongs to others because they are such as children are must needs belong to the children belongeth the kingdom of God Since then they be capable of the Kingdom of heaven and there is no ordinary way for them to the Kingdom of heaven but by a new and second birth of Water and the Holy Ghost that is Baptism Doubt ye not but that He who exprest so much love to them as is mentioned in the Gospel will favourably receive the present infant to baptism and gratiously accept our charitable work in bringing it to him Thus holy Church concludes out of Scripture according to the practice and doctrine of the Catholick Church CYPRIAN tells us that no Infant is to be hindred from baptism Ep. 59. This was the sentence of that Council Anno Dom. 246. and this was no new decree but fides Ecclesiae firmissima the most established faith of the Church AVG. ep 28. ad Hieron Haec sententia olim in Ecclesia Catholica summa authoritate fundata est This definition was long before S. Cyprian settled in the Catholick Church by the highest Authority AVG. de verb. Apost Ser. 14. Let no man whisper to you any strange doctrines This the Church always had always held this she received from our forefathers and this she holds constantly to the end And Quicunque parvulos recentes ab uteris matrum baptizandos negat Anathema sit saith the COVNC of Milevis c. 2. being the CXth in the African Code That Council pronounced Anathema to any that shall deny the baptism of Infants And that Counc is confirmed by the fourth and sixth GENERAL COVNCILS Next follows a Thanksgiving for our Baptism which we are put in mind of by this occasion with an excellent prayer for our selves and the Infants before us that we may walk worthy of baptism and they be accepted to it graciously Then shall the Priest demand of the Godfathers c. These questions Dost thou forsake c. This Form of interrogating the Godfathers in the name of the child is very Ancient and Reasonable For the Antiquity of it see S. Chrys. in Psal. 14. Adducit quisquam infantem ubera sugentem ut baptizetur statim sacerdos exigit ab infirma aetate pacta conventa assensiones minoris aetate fide jussoreâ—â—â—ccipit susceptorem interrogat an renunciat Satanae The sucking Infant is brought to baptism The Priest exacts of that Infant covenants contracts and agreements and accepting of the Godfather in the Infants stead he asks whether he does forsake the Devil c. Cyprian ep 7. We renounc'd the world when we were baptized and their form of abrenunciation was much like ours as you may see Salvian l. 6. Aug. Ep. 23. and Cyril Cat. Mist. 1. Where you may see at large the ancient Form and Manner of Abrenunciations First you entred into the Church Porch the place of the Font or Baptistery and standing towards the West you heard it commanded you that with hands stretched out you should renounce the Devil as if he were there present It behoves you to know that a Type or Sign of this you have in the Old Testament When Pharaoh the most bitter and cruel Tyrant oppressed the free people of the Jews God sent Moses to deliver them from the grievous servitude of the Egyptians the posts of the doors were anointed with the blood of the Lamb that the destroying Angel might pass by the houses which had that sign of blood and the people were delivered beyond expectation But after that the Enemy saw them delivered and the Red sea divided he followed and pursued them and was over-whelmed with the waves of the Sea Pass we from the Figure to the Truth there was Moses sent by God into Egypt here Christ is sent into the world he to deliver the people oppressed by Pharaoh Christ to deliver the Devils captives there the blood of the Lamb turn'd away the Destroyer here the blood of the immaculate Lamb Christ Jesus is the defence against the Devil That Tyrant followed our Fathers to the Red Sea this impudent Prince of wickedness the Devil follows there even to the waters of Salvation he was drowned in the Sea this is stifled in the waters of Life Hear now what with a beck of the hand is said to the Devil as present I renounce thee Satan It is worth the while to explain why you stand to the West when you say this The sun-set is the place of darkness and the Devil is the Prince of darkness and therefore in token of this ye renounce the Prince of darkness looking towards the West I renounce thee Satan thou cruel Tyrant I fear thy force no more for Christ hath dissolved the power of darkness I renounce thee subtle Serpent who under the shew of friendship actest all thy villany Then he adds and all thy works Those are sins of all sorts which you must of necessity renounce And this you must not be ignorant of that whatsoever thou sayest in that dreadful hour is written down in Gods book and shall be accounted for After this you say And all his pomp all vain shews from which holy David prayes to be delivered Turn away mine eyes lest they behold vanity Psal. 119. and all thy worship all Idolatry and Superstition all Magick and Southsaying all worship of and prayers to the Devil Take heed therefore of all these things which thou hast renounced For if after the renunciation of the Devil you fall back again into his captivity he will be a more cruel Master than before the last state of that man is worse than the beginning When you have renounced the Devil then the Paradise of God is opened to you which was planted in the East and therefore as a Type of this you are turn'd from the West to the East the Region of light We have seen that it was Ancient And that it is Reasonable we shall perceive if we consider that in baptism we are making or concluding a Covenant the New Covenant of the Gospel in which Covenant Gods part is promises precious promises as S. Peter calls them 2 S. Pet. 1. 4. for performance of which he hath given his word and therefore good reason it is that we also should give our word and promise for performance of conditions on our parts viz. to renounce the Devil and the World and swear fidelity to our LORD In all other Covenants and Contracts it
which God accepted and our Saviour owns under the Gospel for His house of prayer whither the Apostles go up to pray Acts 3.1 Afterwards the Christians set apart and consecrated with great solemnity of religious Rites and holy Prayers Churches and Oratories for the same solemn service and worship Nor can it with reason be thought needless or superstitious to use solemn religious Rites and Prayers at the Consecration and setting of those Houses apart to religious uses and services For as S. Paul argues in another case Doth not even nature teach you that it is unseemly for any man to go about the building of an house to the God of Heaven with no other apparance than if his end were to rear up a Kitchin or a Parlor for his own use Did not this light of Nature teach the Patriarchs in the state of Nature when they erected Altars for Gods service to consecrate and set them apart with religious solemnities Gen. 28. 18. c. And did not Moses by the direction of the God of Nature consecrate the Tabernacle and Altar with the like solemnities Exod. 40. And Solomon after consecrated the Temple with religious Prayers and Rites 1. Kings 8. without any particular direction from God that we find only by the Light of Nature and right reason which teacheth that it is fit that the House which is dedicated and given up to God should be solemnly surrendred into his possession and by religious Rites guarded and defended from Sacrilegious usurpation Again Nature teaches us by these solemnities that the House so consecrated is to be no more used to Common and prophane employments but set apart to holy and religious services such as those are with which it is consecrated These things those pious Christians in Primitive times did not account superfluous They knew how easily that which was meant should be holy and sacred might be drawn from the use whereunto it was first provided They knew how bold men are to take even from God himself how hardly those Houses would be kept from impious profanation they knew and right wisely therefore endeavoured by such solemnities to leave in the minds of men that impression which might somewhat restrain their boldness and nourish a reverend affection towards the House of God Thus therefore they built and set apart to Gods holy service and worship by religious solemnity Churches and Oratories which they called Dominica's the Lords Houses and Basiliâ—a's Royal and Kingly houses because Sacrifices and holy worship were offered up there to the great King of all the world And when persecutors at any time destroyed those holy places as soon as the storm was over those blessed Souls the first thing they did re-built and re-beautified them Euseb. l. 10. c. 2 that they might worship God according to the Psalmists rule in the beauty of holiness Thus to offer up Gods publick service and worship in separate and dedicated places which we call Churches is most fit both for the honour of God and our own profit It is for the honour of God to have a House of his own for his service alone where flesh and blood hath no right or interest where no common or prophane thing may be done S. Matth. 21. 22. therefore called the habitation of his honour Psal. 27. 8. Again it is for our profit many ways for First it begets and nourishes in us dull flesh a reverence and awe to God and his service to offer it up thus in places set apart to that purpose and so helps devotion Besides our prayers and publick services are most readily accepted in such holy separate places 2. Chron. 7. 15. Now mine eyes shall be open and mine â—ars attent unto the prayer in this place This promise of acceptance of our prayer was there indeed made directly to the House which Salomon built but belongs to any place so Dedicated and Consecrated unto God for his holy service and worship For that is the reason that God gives of his gracious readiness to hear the prayer of that holy place For now have I chosen and sanctified this house that my name may be there Now that it is dedicated and solemnly set apart by religious rites and prayers to my service Now have I chosen or accepted it for mine to be call'd by my name S. Matth. 12. 13. to be for a house of prayer and therefore mine eyes and my heart shall be there Then by the Rules of Logick à quatenus ad omne valet consequentia if because he hath so sanctified this place and accepted it for his therefore his eyes and ears shall be open to the prayer of that place by the like reason whatsoever place shall be dedicated to him and accepted by him shall have his eyes open and his ear attentive to the prayer of it And God Almighty promises as much Exod. 20. 24. In all places where I record my name I will come unto thee and I will bless thee In all places dedicated to me and my service and so made mine called by my name as Iacob calls his dedicated stone Gods house Gen. 28. 22. I will come and bless thee And such are all Consecrated Churches and Chappels And therefore holy Church wisely orders that the prayers and publick services of God shall be offered up there in the accustomed place of the Church Chappel or Chancel Of Chancels Altars Fashion of Churches ANd the Chancels shall remain as they have done in times past That we may the better understand the intent of this Rubrick it will not be amiss to examine how CHANCELS were in time past both for the fashion and necessary furniture for as they were then so they are to continue still in the same fashion and with the same necessary Appendices Utensils and Furniture All this may be and for ought appears to me must be meant in these words The Chancels shall remain as they have done in times past In times past the fabrick of the Church as to the Nave or Body was built somewhat in the form and fashion of a Ship which very figure might mind us thus much that we were in this world as in a Sea tossed and hurried with the troublesome waves and boâ—sterous winds of divers temptations which we could not be carried safely through to our haven of rest and happiness but only in the ship of the Church The Church of old was parted into two principal parts Navis the NAVE or body of the Church and Sacrarium the CHANCEL The first the Nave was common to all the people that were accounted worthy to joyn in the Churches Service the Chancel was proper and peculiar to the Priests and Sacred persons The Nave represents the visible world and the Chancel typifies heaven or as Symeon Thessal applies it The whole Church is a type of heaven Gen. 28. 17. the house of God is heaven upon earth the Nave represents the visible or lowest heaven or Paradise the lights shining alost represent the
Mat. 5. 23. When thou bringest thy gift to the Altar That precept and direction for Offerings is Evangelical as is proved at large p. 258 in the office for the Communion and if the duty there mentioned be Evangelical then Altars are to be under the Gospel for those gifts are to be offered upon the Altar so that I hope we may go on and call it Altar without offence To return then to the appendices of the Chancel On each side or Wing of the Altar in the Transverse Line which makes the figure of the Cross stand Two Side-Tables The one Mensa propositionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a by-standing Table appointed for the Peoples offerings which the Bishop or Priest there standing received from the people offered upon that Table in their name and blessed and though the oblations there offered were not yet Consecrated yet were they there fitted and prepared for Consecration and were types of the body and bloud of Christ sayes Sym. Thess. The other was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacristae Mensa The Vestry where the holy books and Vestments were laid up and kept by the Deacons who also sat there at the time of the Communion-Service at least as many of them as were necessary to assist the Bishop or Priest in his ministration Thence was the same place call'd also Diaconicum These several places and this furniture some principal and Cathedral Chancels had which I have named not that I think this Rubrick does require them all in every Chancel but because I conceive the knowledge of them may serve to help us in the understanding of some ancient Canons and Ecclesiastical Story But though all Chancels of old had not all these yet every Chancel had even in Rural Churches an Altar for the Consecrating of the holy Eucharist which they always had in high estimation The Ancients says S. Chrysost. would have stoned any one that should have overthrown or pull'd down an Altar Hom. 53. ad pop Antioch S. Gregory Nazianz. commends his Mother for that she never was known to turn her back upon the Altar Orat. 28. in Fun. Patr. And Optat. l. 6. accuses the peevish Donatists of the highest kind of Sacriledge because They broke and removed the Altars of God where the peoples prayers were offered Almighty God was invocated the holy Ghost was petitioned to descend where many received the pledge of eternal life the defence of faith the hope of the Resurrection What is the Altar but the seat of the Body and Bloud of Christ and yet your fury hath either shaken or broken or removed these every of these is crime enough while you lay sacrilegious hands upon a thing so holy If your spite were at us that there were wont to worship God yet wherein had God offended you who was wont to be there call'd upon What had Christ offended you whose Body and Blood at certain times and moments dwelt there In this you have imitated the Iews they laid hands upon Christ on the Cross you have wounded him in his Altars By this doing you are entred into the list of the Sacrilegious You have made your selves of the number of them that Elias complains of 1 Kings 19. Lord they have broken down thine Altars It should have sufficed your madness that you had worried Christs members that you had broken his people so long united into so many Sects and Factions at least you should have spared his Altars So he and much more to the same purpose Many more testimonies to the same purpose might be brought but this may shew sufficiently the respect they had to the Altar First the Epithets they gave it calling it the Divine the Dreadful Altar Secondly their bowing and adoring that way turning their faces that way in their publick prayers as towards the chiefest and highest place of the Church Lastly placing it aloft in all their Churches at the upper end the East For so both Socrates and Niceph. l. 12. c. 34. tell us the Altar was placed Ad Orientem at the East in all Christian Churches except in Antiochia Syriae in Antioch And so they stood at the East in the Church of England till Q. Elizabeths time when some of them were taken down indeed upon what grounds I dispute not but wheresoever the Altars were taken down the holy Tables which is all one were set up in the place where the Altars stood by the Queens Injunctions and so they continued in most Cathedral Churches and so ought to have continued in all for that was injoyned by Queen Elizabeths Injunctions forbidden by no after-Law that I know but rather confirm'd by this Rubr. For the Chancels are to remain as in times past The Divine Service may be said privately WE have seen the reason of the Churches command that the holy Service should be offered up in the Church or Chappel c. But what if a Church cannot be had to say our Office in shall the Sacrifice of Rest the holy Service be omitted By no means If a Church may not be had The Priest shall say it Privately says the same Rubr. 2. And good reason for Gods worship must not be neglected or omitted for want of a circumstance It is true the Church is the most not convenient place for it and adds much to the beauty of holiness And he that should neglect that decency and despising the Church should offer up the publick worship in private should sin against that Law of God that says Cursed is he that having a better Lamb in his flock offers up to God a worse For God Almighty must be serv'd with the best we have otherwise we despise him He that can have a Church and will offer up the holy service in a worse place let him fear that curse but if a Church cannot be had let him not fear or omit to offer up the holy Service in a convenient place in private having a desire to the Church looking towards the Temple in prayer 2 Chron. 6. 28. for it will be accepted according to that equitable rule of S. Panl 2 Cor. 8. 12. If there be a willing mind God accepts according to that a man hath and not according to that he hath not Agreeable to this command of holy Church we find it directed in Clem. Constit l. 8. c. 34. If O Bishop or Priest you cannot go to the Church because of Infidels or persecutors gather a congregation in a private house but if you cannot be suffered to meet together no not in a private house Psallat sibi unusquisque Let every man say the Office in private by himself Let every Lay-man say this Mor◠and Even Office his Psalter leaving out that which is peculiar to the Priest Absolution and solemn benediction and let him know that when he prays thus alone he prayes with company because he prayes in the Churches communion the Common prayer and vote of the Church But let not the Priest of all others fail to offer this
between two hooks of which there are even still some remainders though now for the most part neglected 3. Neither does this our Translation always follow the LXX And Vulgar Lat. Even in Additions As for Example Not Psalm 1.5 in the repetition of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not Psalm 68. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not Psalm 125.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not Pslam 138.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not Psalm 145. in the verse put in between the 13 and 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it may seem to be wanting in our present Hebrew Copies all the rest of the verses of this Psalm going in the order of the Alphabet and this verse which should begin with ◠only wanting in our present Copies but found or supposed by the LXX to begin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. The Additions are not very many wherein it doth follow them The chiefest which I have observed are these Psal. Ver.  1. 5. from the face of the Earth 2. 11. unto him  12. right 3. 2. His 4. 8. and Oyle 7. 12. strong and patient 11. 5. the poor 13. 6. yea I will praise the Name of the Lord most Highest 14. 4. no not one 14. 5 6 7. Their throat is an open Sepulchre c. before their eyes  9. Even where no fear was 19. 12. my 14.  all way 22. 1. look upon me 31.  my and ver 32. the Heavens 23. 6. thy 24. 4. his neighbour 28. 3. neither destroy me 29. 1. bring young Rams unto the Lord the Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice translated 30. 7. from me 33. 3. unto him and ver 10. and casteth out the counsels of Princes 36. 12. All 37. 29. * the unrighteous shall be punished Edit 1540. v. 37. his place 38. 16. Even mine Enemies v. 22 God 41. 1. And needy ver 11 And Amen 42. 12. That trouble me 45. 10. wrought about with divers colours 12. God in the Latin only not in the Greek 47. 6. Our 48. 3. of the Earth 50. 21. wickedly 51. 1. Great 55. 13. peradventure ver 25 O Lord 65. 1. In Jerusalem 67. 1. And be merciful unto us 71. 7. that I may sing of thy glory 73. 12. I said ver 27 In the Gates of the daughter of Sion 77. 23. Our 85. 8. Concerning me 92. 12. of the house 95. 7. the Lord 108. 1. my heart is ready repeated 111. 11. Praise the Lord for the returning again of Aggeus and Zachary the Prophets Edit 1540. 115. 9. thou house of 118. 2. That He is gracious and 119. 97. Lord 132. 4. Neither the Temples of my head to take any rest 134. 1. Now ver 2 Even in the Courts of the house of our God 136. 27. O give thanks unto the Lord of Lords for his mercy endureth for ever being in the Latin only not in the Greek 137. 1. Thee O 145. 15. The Lord 147. 8. And herb for the use of men 148. 5. He spake the word and they were made For Psal. 58. 8. Or ever your Pots c. I conceive our Translation to agree very well both with the sence and letter of the Hebrew Neither doth it go alone but so translated both Pagnin a little before and Castellio since who both keep as close to the sence of the Hebrew and Pagnin to the letter also as any that I have observed Pagnin whom Vetablus follows Antequam sentiant lebetes vestri ignem rhamni sicut care cruda sic ira ut turbo perdat cum Castellio Ac veluti si cujus ollae spinas Annot. ignem qui fieri solet ex spinis nondum senserint sic illi tanquam crudi per iram vexentur Annot. Pereant aetate immaturâ ut si carnes ex olla extrahantur semicrudae See also Calvin in Loc. For Psal. 105. 28. They were not obedient c. Herein our Translators follow the LXX who supposing this to be spoken of the Egyptians translate the Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaving out the negative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et exacerbaverunt sermones ejus or according to another reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia exacerbaverunt which is all one with our English They were not obedient that is they rebelled or were disobedient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exchanging significations And this reading is also followed by the Syriack the Arabick and the Ethiopick translations Only which is strange the Vulgar Latin which usually in the Psalms is a meer translation of the LXX yet here differs from them and puts in the Negative Particle according to the Hebrew And in three other things in the same Hemistick it differs not only from the LXX but also from the Hebrew and from S. Hierome and from all other Translations that I have seen viz. Altering the Verb from the plural number to the singular 2. supposing Deus to be the Nominative case to it And so 3. making the Pronoun affixed to be reciprocal Et non exacerbavit sermones suos See Mr. HOOKERS Eccles. Polity lib. 5. Sect. 19. pag. 214. where he defends this our Translation thus far at least that it doth not contradict the present Hebrew as it seems was objected The Epistles and Gospels in our Liturgie seem to follow Coverdales Translation Printed 1540. Here ends the book of Common-prayer truly so called being composed by the publick spirit and prescribed by the publick Authority of the Church for the publick service and worship of God to be offered up to him in the name and spirit of the Church by those who are ordained for men in things pertaining to God to which every person of the Church may according to S. Paul say Amen with understanding because he knows before hand to what he is to say Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come all together to the same prayer let there be one Common-prayer one and the same mind and Spirit Ignat. ad Magnesianos SOLI DEO GLORIA I will pray with the Spirit and I will pray with the understanding also Obsecrationem sacerdotalium Sacramenta respiciamus quae ab Apostolis tradita in toto Orbe at que in omni Catholica Ecclesia uniformiter celebrantur ut legem Credendi lex statuat supplicandi GENNAD Eccles. Dogm 30. FINIS THE TABLE A. THe Absolution by the Priest alone standing why pag. 13 19 20. Remission of sins by the Priest what it is not p. 15 16. What it is p. 16. Three parts of Repentance p. 17. The several forms of Absolution in the Service p. 18. All in sence and vertue the same p. 19. Advent Sundays p. 98. Ashwednesday 125. Caput Jejunii ibid. Dies Cinerum ibid. The solemnity then used upon sinners p. 126. S. Andrew p. 198. All-Saints why kept p. 206. Ascension-day hath proper Lessons and Psalms p. 162. the Antiquity thereof p. 170. B. Of Baptism p. 245. S. John 3. 5. expounded p. 246. The Benediction or Consecration of the Water
service p. 316. Reasons why 318 c. The advantage of having our Services performed in such places p. 320 321. That Service may be said privately and why p. 333 c. The Diptychs p. 217. Doxology or Glory be to the Father c. p. 25 32. Dominica Vacat or Vacans which and why so called p. 190. Dominica refectionis p. 132. Dominica in Albis or post Albas rather why so called p. 155. E. Ejaculations commended by S. Aug. p. 62 63. Of Ember-weeks p. 128. which they are ibid. Why Wednesday Friday and Saturday observed in them ibid. On Easter-day special Hymns instead of the usual Invitatory p. 141. Proper Psalms for it p. 143. and proper Lessons 145 c. The Antiquity thereof p. 147. Contention in the Church when to be kept p. 148. The determination of the Nicene Council about it ibid. How to find out Easter p. 150. Munday and Tuesday in Easter-week why kept p. 150. Easter solemnized of old Fifty days together 151. Baptism ministred anciently at no times but the Eves of Easter and Whitsuntide p. 153. The new Baptized come to Church in White Vestures with Lights before them ibid. Baptism ministred all times of the year p. 154. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Easter p. 175. Epiphany used of old for Christmas-day p. 115. Mistakes upon the Identity of the word ibid. In Latin Epiphany why ibid. Of the Antiquity thereof p. 116. Of the Sundaies after the Epiphany p. 116 c. Epistles p. 92. of the Antiquity and fitness of the Epistles and Gospels p. 92 93. Epistles from Trinity to Advent and the reason of their choice 185 c. F. Fast. See Lent Good-Friday c. If a Fast for an Holyday fall upon an Holy-day then the Fast is to be kept the day before that p. 114. To Feast on Friday is not to hold Communion with the Catholick Church but with the Turks p. 88. The Week of Fasts which and why so called p. 134. Festivals S. Andrew p. 198. Conversion of S. Paul p. 199. why kept rather than the day of his death ibid. S. Philip p. 202. S. James p. 204. The Apostles in the Primitive times had not several days of Solemnity saith Durandus not probably though p. 202. One day for all ibid. In the Latin Church the Calends or first of May. In the Greek the Feast of S. Peter and S. Paul ibid. No Fast on S. Philip and S. James why p. 204. S. John Baptist his Birth celebrated and why p. 204. His beheading 205. S. Michael and All Angels why a Feast then p. 205. Tutelar Angel of the Church of the Jews and so of the Christians p. 206. All Saints why kept p. 206. S. Stephen p. 106. 109. S. John H. Innocents The Observation of Saints Days ancient p. 107. The Days of Saints deaths kept rather than of their Births or Baptism why p. 108 â—â—9 â—ome Holy days have Fasts and some 〈◊〉 111 113 114. Purification of S. Mary p. 200. Feast of Circumcision or New-years day p. 110. Of a later institution ibid. Great solemnities have some days after them in Prorogationem Festi ibid. Font. Baptism to be at the Font p. 258. Why so called ibid. placed in the Church-Porch Significantly ibid. After in Churches but not all but only in the City Church hence called the Mother Church ibid. in high Veneration p. 259. G. Glory be to the Father c. is both Hymn and Creed p. 25. A fit Close for any religious Services ibid. Glory be to the Father c. said at the ends of Psalms never quarrelled by any till Arius 32. Glory be to the Father c. in the Litany p. 85. Glory be to thee O Lord. Reason of saying it when the Gospel is named p. 213. Thanks be to God for this Gospel Vsed to be said after the Gospel and the Reason of it p. 214. Godfathers p. 255. Good-Friday a most strict Fast. Why so called p. 137. The Gospel out of S. John why upon that day ibid. The Antiquity thereof p. 138. Gospel Râ—tes used at the reading of the Gospel p. 213 c. Standing at the Gospel ibid. To kiss the Book the Fashion in some places p. 214. Of Gospels and the reason of their choice p. 93. Reason of saying Glory be to thee O Lord at the Gospel 213 c. Of the Gospels from Trinity to Advent p. 183. H. Holy-days p. 88. They are either Fasting-days or Festivals p. 89. Are of excellent use ibid. Of the particular Festivals p. 90 91 92. Holy week which and why so called p. 134. Called also Great Week ibid. Holy Table so called considering the Eucharist as a Sacrament p. 327. The Altar so called considering the Eucharist a Sacrifice ibid. And so it is called Heb. 13. 10. and S. Matth. 5. 23. p. 328. Altars always had in high estimation p. 330. The Holy Tables set where the Altars stood ib. Of Hymns the Antiquity of them p. 42. Most properly to be Sung p. 44. And why ibid. The profit of it ibid. Standing the proper posture of Hymns ibid. Why 45. Te Deum framed miraculously by S. Ambrose and Aug. ib. Why Hymns after Lessons 46. And why those appointed ibid. Magnificat Nunc Dimittis quarrell'd at Answered p. 47. L. Lent The Antiquity thereof p. 122. In imitation of Moses Elias and our Saviour p. 123. Why not kept immediately after Christs Baptism p. 123,124 Why call'd Lent p. 125. In Lent the glory of the Altar's hid why 48. Benedicite then used p. 49. Te Deum Benedictus Magnificat Nunc Dimittis may be said more often Excepting in Lent and Advent why p. 48. The Litany p. 79. Vsed in Processions why ib. Vsed at the Communion Ordinations c. ib. Probable to be derived from the Apostles Times p. 80. Donum Precum ib. Of the Litany of our Church 81. The Sum of it 81 82. The Nature of it Short Ejaculations 82. The former part of the Litany may be said by a Deacon as in Cathedral and Collegiate Churches The Later peculiarly by the Priest and why 84 85. Secretae what they are The reason of them 86. The Litany when to be said and why then 87 88. The Litany a distinct Service p. 208. Lords Prayer p. 22. The frequent use thereof why ib. The Doxology omitted in the Lords Prayer why p. 23. But deliver us from evil Amen Said by the people when and why ib. Give us this day our daily Bread understood by the Fathers of the Eucharist 237 238. No prayer before Sermon but the Lords Prayer p. 220. The Lessons Of the choice of them out of the Old and New Test. p. 33 39. Mingling Services of divers sorts a wise Constitution of the Church why 34. At the Reading of the Lessons the Minister is to turn to the people 35 36. The Prophet Esay read last before Christmas and why p. 40. A several course in reading Lessons Ordinary p. 39. for Sundaies p. 40. for Saints days p. 41. The
Salutations The Lord be with you Of the use of them p. 56. And with thy Spirit ib. Excellent Incentives to Charity 57. Let us pray Often used and why p. 58 59. Lord have mercy c. A short Litany Frequently used in Ancient Liturgies p. 59. Seasonable at all parts of the Service 60. Set before the Lords Prayer why p. 61. M. Of Marriage Three ends of it p. 273. The Contract of marriage called by S. Aug. Votorum Solennitas ib. The Bride given by Father or Friend why p. 274 c. The Ring a pledge of fidelity 275. Why upon the fourth finger of the left Hand ib. With my body I thee worship the meaning of it p. 275 c. The 128 Psalm tbe Epithalamium used by the Iews at Nuptials 278. Devout Prayer and the H. Communion very useful and highly Christian at Marriages 278 c. The Iews religious Solemnities at Marriages ib. The Primitive Christians used the like solemnities at Marriages which we do 279. which the Church received from the Apostles ibid. Maunday Thursday Dies Mandati why so called p. 135. Practice of the Church upon that day and form of reconciling Penitents p. 136. Missa Catechumenorum p. 209. Morning-Prayer Litany and Communion-Service Three distinct Services p. 210 c. The several places and times of the performance of them ib. Nine in the Morning the usual hour for the Communion-Service and why 212. Morning and Even Prayer to be said daily p. 2. 4. Publick Prayers of the Church call'd the Apostles Prayers why p. 4. O. Ornaments to be used in time of Divine Service and why p. 335. Offerings Oblations an high part of Gods Service p. 224. A duty of the Gospel proved 225 226 c. When most necessary 226 127. Offerings at the Churching of women p. 313. The Octave of Christmas p. 110. The Octave or Utas of High Feasts observed by our Forefathers p. 154. Vpon which some part of the service of the Feast repeated Why Eight days allowed to High◠Feasts 231. How the Prefaces for those Eight daies can be properly used on each of them p. 232. See Prefaces P. Priests are the Lords Remembrabrancers p. 9 10. Priests bound to say daily Morning and Evening prayer p. 2. The Reason of the Priests sometimes Kneeling and sometimes standing p. 65. The Priest giving the Blessing came down from the Altar and why p. 244 245. Priest what the word signifies It may be applyed to the Ministers of the Gospel Reasons why 337 c. Priests not a Iewish name why p. 341. Ministers of the Gospel call'd Priests by the P. Esay ibid. Prefaces proper for some great days p. 229. An argument that the Church intends the Prorogation and continuance of those Feasts ib. How this Prorogation to be understood p. 229 230. Praying with the Spirit A man may safely use Davids Forms as being composed by the Spirit p. 30 31. Donum Precum peculiar to the Apostles times p. 80. The Psalms read over every Moneth and why p. 27 28 c. Fit for every Temper and Time p. 30. Sung or said by Course by Priest and People and why p. 31 32. Standing why p. 32. Of the Translation of the Psalms in our English Liturgy p. 344. Objections against some passages in the Translation of the Psalms 344 c. R. The Rogation daies service and Procession formerly appointed p. 160. Rogation week why so called p. 160. Litanies and Fasting then ib. The Fast then is voluntary ib. No Fast betwixt Easter and Whitsuntide ibid. Passion Sunday why so called p. 133. Palm Sunday why so called ibid. Low Sunday why so called p. 154. Rogation Sunday p. 160. S. Septuagesima Sunday so called à consequentia numerandi p. 120. Septuagesima Sexagesima Quinquagesima Preparatives to Lent Regulars fasted those weeks p. 120 121. Secretae what they are the reason of them 86. The Sermon when p. 218. Vsually an Exposition of part of the Epistle or Gospel c. of the day ib. not above an hour long p. 220. Preachers in their Expositions appointed to observe the Catholick Interpretation of the old Doctors vid. p. 218 219. Golden Canons about Preachers p. 220. No Prayer before the Sermon but the Lords Prayer ibid. The Divine Service may be said privately and the reason why p. 333. T. Trinity Sunday the Octave of Pentecost or Dominica vacans p. 179. how ancient ibid. Proper Lessons p. 180. Of the Sundays after Trinity till Advent p. 182. The last Sunday after Trinity a Preparative to Advent hath therefore an Epistle purposely chosen out of the P. Jer. prophesying of Christs Advent p. 188 c. V. Visitation of the sick p. 281. The Orders of the Church about and at it ib. c. Examination of the Faith of the sick person p. 282. and of his Life and Conversation p. 283. No true Repentance without Restitution ibid. The sick person to be admonished to settle his estate p. 284. and to be liberal to the poor p. 285. Sick persons to send for the Priest p. 298. and to what purpose ib. Prisoners antiently Visited by the Arch-Deacon or Bishop p. 301. Verses or Versicles and Responds The Reason of placing the Verses after the Confession c. and before the Psalms 24 25. Versicles and Answers by Priest and People a holy emulation p. 62. Answers of the People the Benefit of them p. 63. Versicles and Resp. p. 311. Some of the Answers are not entire sentences but parts or ends of the foregoing Verses and the Reason why 312. The word Viaticum applied to more things beside the Eucharist p. 287. Only the Eucharist is Ultimum Viaticum ibid. Of Vigils turn'd into Fasts why p. 112. The Venite is an Invitatory Psalm p. 26. The Vestry why so called p. 329. W. Whitsunday p. 170. Appointed of old for solemn Baptism 172. Why called Pentecost ibid. and Whitsunday p. 173. and why p. 174. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Easter p. 175. Whitsunday hath Proper Lessons and Psalms ibid. Of the Antiquity of it p. 178. FINIS To your Liturgical Demands I make as good Return to you as I am able on this wise In the Preface c. 1. COMMEMORATIONS were the recital of the Names of famous Martyrs and Confessors Patriarchs Bishops Kings Great Orthodox Writers Munificent Benefactors which recitation at the Altar took up much time and those Names were anciently wont to be read out of DIPTYCHS or Folded Tables and tedious quarrels have been anciently about dispunging some Names out of the DIPTYCHS which have run into schisms 2. SYNODALS were Synodical Constitutions such as are in Linwood wont to be read on Sundayes in time of Service to the great waste of time and you may remember that our Canons of Anno 1604. are appointed to be read at least once a year in all Churches 3. The PYE I should suppose did come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Table of Order how things should be digested
Capellae hujus Iesu â—mni adparatu adest tandem Reverendissimus in Christo pater Honourandissimus Lancelotus Episcopus Wintoniensis Septembris 17. Anno I620 Hora octava matutina aut circiter erat autem dies Dominicus Episcopus Capellam statim ingressus induit se pontificalbus quem secuti itidem qui ipsi à sacris domesticis aderant Matthaeus Christopherus Wren SS Theol. Bacc. Sacerdotalibus induuntur Egressus dein cum illis Episcopus convenarum magna stipante caterva Fundatorem affari orditur in haec fere verba Captain Smith you have been an often and earnest Suiter to me that I would come hither to you now that we are come hither to you what have you to say to us Tum ille praefata humiâ—lime Reverentia schedulam porrigit quam suo nomine recitari cupit per Willielm Cole qui Episcopo à Registris erat eam ille ad nutum Episcopi clara voce sic perlegit IN the Name of Richard Smith of Peer-tree in the County of Southampton Esquire Right Reverend Father in God I present unto you the state of the Village of Weston and the Hamlets Itchin Wolston Ridgeway and the part of Bittern Mannor being all of the Parish of S. Maries near Southampton in the Diocess of Winton as well in his own as in the name of the Inhabitants of the said Village Hamlets c. wherein are many Housholds and much people of all sorts who not only dwell far from the Church but are also divided from the same by the great River of Itchin where the passage is very broad and often dangerous and very many times on the days appointed for Common-Prayer and that Service of God so tempestuous as the River cannot be pass'd and so the people go not over at all or if any do yet they both go and return back in great danger and sometimes not the same day Besides in the fairest weather at their return from Church they press so thick into the Boat for haste home that often it proves dangerous and ever fearful especially to women with child old impotent sickly people and to young children many times also they are forced to baptize their children in private Houses the water not being passable and when they lye sick they are without comfort to their souls and dye without any Ghostly advice or counsel their own Minister not being able to visit them by reason of the roughness of the water and other Ministers being some miles off remote from them And thus much formerly having been presented to your Predecessor he favourably gave leave to the said Richard Smith to erect a Chappel on the East-side of the said River at the only proper Cost and Charges of him the said Richard Smith which Chappel being now finish'd with intent and purpose that it may be dedicated to the worship of God that his Holy and Blessed Name might there be honour'd and called upon by the said R. Smith his Family and the Inhabitants aforesaid who cannot without great danger pass over unto their Parish Church I in the name of the said Richard Smith and in the names of them all do promise hereafter to refuse and renounce to put this Chappel or any part of it to any prophane or common use whatsoever and desire it may be dedicated and consecrated wholly and only to religious uses for the Glory of God and the Salvation of our Souls In which respect he humbly beseecheth God to accept of this his sincere intent and purpose and he and they are together humble Suiters unto your Lordship as Gods Minister the Bishop and Ordinary of this Diocess in Gods stead to accept of this his Free-will offering and to decree this Chappel to be severed from all common and profane uses and so to sever it as also by the Word of God and Prayer and other Spiritual and Religious Duties to dedicate and consecrate it to the sacred Name of God and to his Service and Worship only promising that we will ever hold it as an holy Place even as Gods House and use it accordingly and that we will from time to time and ever hereafter as need shall be see it conveniently repair'd and decently furnisht in such sort as a Chappel ought to be And that we will procure us some sufficient Clerk being in the Holy Order of Priesthood by your Lordship as Ordinary of that place and by your Successors to be allowed and licens'd and unto him to yield competent Maintenance to the end that he may take upon him the Cure of the said Chappel and duly say divine Service in the same at times appointed and perform all other such offices and duties as by the Canons of that Church and the Laws of the Realm every Curate is bound to perform Post haec Episcopus CAptain Smith is this the Desire of you and your Neighbours Quo affirmato Ille In the Name of God let us begin Orditur igitur à Psalmo 24. THe earth is the Lords and all that is therein c. Alterni vero respondent uterque Sacellanus sic deinceps ad finem Psalmi dicta autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paulatim se promovet Episcopus ad portam Capellae atque recitat è Psalmo 122. I Was glad when they said unto me we will go into the House of the Lord. Our feet shall stand in thy Gates O Jerusalem Substitit it aque prae foribus universa multitudo intrante Episcopo Fundatore cum Sacellanis qui genua statim flectunt ubi spectari commodè audirique possint à plebe atque Episcopus infit Let us dedicate and offer up unto God this Place with the same prayer that King David did dedicate and offer up his I Chron. 29. 10. BLessed be thou O Lord our God and the God of our Fathers for ever and ever c. usque ad finem vers 18. paucis mutatis Deinde MOst glorious God the Heaven is thy Throne and the Earth is thy Footstool what house then can be built for thee or what place is there that thou canst rest in Howbeit we are taught by thy Holy Word that thy will is not to dwell in the dark Cloud but that thy delight hath been ever with the Sons of Men so that in any place whatsoever where two or three are gathered together in thy name thou art in the midst of them But specially in such places as are set apart and sanctified to thy name and to the memory of it there thou hast said thou wilt vouchsafe thy gracious Presence after a more special manner and come to us and bless us Wherefore in all Ages of the world thy Servants have separated certain places from all prophane and common uses and hallow'd unto thy Divine Worship and Service either by inspiration of thy blessed Spirit or by express Commandment from thine own mouth By inspiration of thy holy Spirit So didst thou put into the heart of thy Holy Patriarch Iacob to
erect a stone in Bethel to be an house to thee which act of his thou didst call for and highly allow of By express Commandmeâ—t from thine own mouth So did Moses make thee the Tabernacle of the Congregation in the Desert which thou didst honour by covering it with a Cloud and filling it with thy Glory And after when it came into the heart of thy servant David to think it was in no wise fitting that himself should dwell in an house of Cedar and the Ark of God remain but in a Tabernacle thou didst testifie with thine own mouth that in that David was so minded to build a House to thy Name it was well done of him to be so minded though he built it not The material Furniture for which house though his Father plentifully prepared yet Solomon his Son built it and brought it to perfection To which House thou went pleased visibly to send fire from Heaven to consume the Sacrifice and to fill it with the Glory of thy presence before all the people And after when for the sins of thy people that Temple was destroyed thou didst by thy Prophets Aggai and Zachary by shewing how inconvenient it was that they should dwell in cieled houses and let thy house lye waste stir up the spirit of Zorobabel to build thee the second Temple anew which second House likewise by the fulness of the Glory of thy presence thou didst shew thy self to like and allow of Neither only wert thou well pleased with such as did build thee these Temples but even with such of the people afterwards as being moved with zeal added unto their Temple their Mother Church lesser places of prayer by the names of Synagogues in every Town throughout the Land for the Tribes to ascend up to worship thee to learn thy holy will and to do it Which very Act of the Centurion to build thy people a Synagogue thou didst well approve and commend in the Gospel And by the bodily presence of thy Son our Saviour at the feast of the Dedication testified by S. Iohn didst really well allow of and do honour to such devout Religious services as we are now about to perform Which also by thy holy Word hast taught us that thine Apostles themselves and the Christians in their time as they had houses to eat and drink in so had they also where the whole Congregation of the Faithful came together in one place which they expressly called Gods Church and would not have it despised nor abused nor eaten nor drunken in but had in great Reverence being the very place of their holy Assemblies By whose godly examples the Christians in all Ages successively have erected and consecrated sundry godly houses for the Celebration of Divine Service and Worship Monuments of their Piety and Devotion as our eyes see this day We then as Fellow-Citizens with the Saints and of the Houshold of God being built upon the Foundation of the Apostles and Prophets Jesus Christ himself being the head corner-stone walking in the steps of their most holy Faith and ensuing the examples of these thy Patriarchs Prophets and Apostles have together with them done the same work I say in building and dedicating this house as an habitation for thee and a place for us to assemble and meet together for the observation of thy Divine Worship invocation of thy Name reading preaching hearing thy most holy Word administring thy most holy Sacraments above all in thy most holy place the very gate of Heaven upon earth as Iacob nam'd it to do the work of Heaven to set forth thy most worthy praise to laud and magnifie thy most glorious Majesty for all thy goodness to all men especially to us of the Houshold of Faith Accept therefore we beseech thee most gracious Father of this our bounden duty and service accept this for thine house and because thine Holiness becomes thine house for ever sanctifie this house with thy gracious presence which is erected to the honour of thy most glorious Name Now therefore arise O Lord and come into this place of thy rest thou and the ark of thy strength Let thine eye be open towards this House day and night Let thine ears be ready towards the Prayers of thy children which they shall make unto thee in this place and let thine heart delight to dwell here perpetually And whensoever thy servants shall make to thee their petitions in this House either to bestow thy good graces and blessings upon them or to remove thy punishments judgments from them hear them from Heaven thy dwelling place the Throne of the glory of thy Kingdom and when thou hearest have mercy and grant O Lord we beseech thee that here and elsewhere thy Priests may be cloathed with Righteousness and thy Saints rejoyce in thy Salvation And whereas both in the Old and New Testament thou hast consecrated the measuring out and building of a material Church to such an excellent Mystery that in it is signified and presented the fruition of the joy of thy Heavenly Kingdom we beseech thee that in this material Temple made with hands we may so serve and please thee in all holy Exercises of Godliness and Christian Religion that in the end we may come to that thy Temple on high even to the holy places made without hands whose Builder and Maker is God so as when we shall cease to pray to thee on Earth we may with all those that have in the like manner erected such places to thy Name and with all thy Saints eternally praise thee in the highest Heavens for all thy goodness vouchsafed us for a time here on earth and laid up for us there in thy Kingdom for ever and ever and that for thy dear Sons sake our Blessed Saviour Jesus Christ to whom c. BLessed Father who hast promised in thy holy Law that in every place where the remembrance of thy Name shall be put thou wilt come unto us and bless us according to that thy promise come unto us and bless us who put now upon this place the memorial of thy Name by dedicating it wholly and only to thy Service and Worship Blessed Saviour who in the Gospel with thy bodily presence didst honour and adorn the Feast of the dedication of the Temple at this dedication of this Temple unto thee be present also and accept Good Lord and prosper the work of our hands Blessed Spirit without whom nothing is holy no person or place is sanctified aright send down upon this place thy sanctifying power and grace hallow it and make it to thee an holy habitation for ever Blessed and glorious Trinity by whose Power Wisdom and Love all things are purged lightened and made perfect enable us with thy Power enlighten us with thy Truth perfect us with thy Grace that both here and elsewhere acknowledging the glory of thy eternal Trinity and in the Power of thy Divine Majesty worshipping the Unity we may obtain to the
that no man quarrel at this harmless phrase let him take notice that to worship here signifies to make worshipful or honourable as you may see 1. Sam. 2. 30. For where our last Translation reads it Him that honours me I will honour in the old Translation which our Common-Prayer book uses it is Him that worships me I will worship that is I will make worshipful for that way only can God be said to worship man After the Priest hath prayed for grace and Gods assistence for the married persons to enable them to keep their solemn vow and contract then does he as it were seal that bond and contract by which they have mutually tied themselves with Gods seal viz. Those whom God hath joyned together let no man put asunder The persons having consented together in wedlock and withnessed the same before God and the Church and plighted their troth each to other and declared the same by giving and taking of a Ring and joyning of hands and the Priest having sealed and ratified all as it were with Gods seal which no man must break he pronounces them man and wife in the Ntame of the Father Son and holy Ghost Which Proclamation or pronouncing of the married persons to be man and wife thus in the Church by the Priest was one of those laws and rites of marriage which the Church received of the Apostles Euar ep ad Epis. Aphric Anno 110. Then the Priest blesses them solemnly according to the old rules Conc. Carth. 4. c. 13. Of the efficacy of which blessings hath been said formerly After this follows the 128 Psalm which was the Epithalamium or marriage-song used by the Jews at Nuptials says Muscul in loc Then pious and devout prayers for the married persons and lastly the COMMUNION Such religious solemnities as these or some of these were used by the Jews at marriages For their rites and ceremonies of their marriage were publickly performed with blessings and thanksgivings whence the house was called the House of Praise and their marriage song Hillulim praises the Bridegrooms intimate friends sung the marriage song who are called children of the Bride-chamber S. Matth. 9. 15. Godwin of Jews mar The Primitive Christians had all these which we have The persons to be married were contracted by the Priest the marriage was solemnly pronounced in the Church the married couple were blessed by the Priest prayers and thanksgivings were used and the holy Communion administred to them And these religious rites the Church received from the Apostles saies Euarist Ep. ad Epis. Aphr. And doubtless highly Christian and useful these solemnities are For first they beget and nourish in the minds of men a reverend esteem of this holy mystery Ephes. 5. 32. and draw them to a greater conscience of wedlock and to esteem the bond thereof a thing which cannot without impiety be dissolved Then are they great helps to the performance of those duties which God Almighty hath required in married persons which are so many and those so weighty that whosoever duly considers them and makes a conscience of performing them must think it needful to make use of all those means of grace which God Almighty hath appointed For if we duly consider the great love and charity that this holy state requires even to the laying down of life Husbands love your wives even a Christ loved the Church and gave himself for it Ephes. 5. 25. of the weighty charge of the education of children which if well performed procures a blessing and an advantage to salvation 1 Tim. 2. 15. She shall be saved in child-bearing if they continue in faith and charity c. so if it be carelesly perform'd it procures a most heavy curse 1 Sam. 2. 29 31. c. Or lastly the chastity and holiness necessary to that state of marriage heightned now up to the representation of the mystical union of Christ with his Church Eph. 5. 32. This is a great mystery but I speak concerning Christ and the Church to which holy conjunction our marriage and all our works and affections in the same should correspond and be conformable I say if we consider all these duly can we think we may spare any of those divine helps to performance whether they be vows and holy promises to bind us or our Fathers and Mothers Gods and the Ciâ—â—ches blessings or holy prayers for Gods assistance or lastly the holy Commun on that great strengthener of the soul If mens vices and licentiousness have made this holy service seem unseasonable at this time reason would that they should labour to reform their lives and study to be capable of this holy service and not that the Church should take off her command for the receiving of the holy Communion for their unspeakable good For would men observe Gods and the Churches commands and enter into this holy state not like beasts or heathens at the best but like Christians with these religious solemnities the happiness would be greater than can easily be exprest I know not which way I should be able to shew the happiness of that wedlock the knot whereof the Church doth fasten and the Sacrament of the Church confirm saith Tertual l. 2. ad Uxor VISITATION OF THE SICK THe Priest entring into the sick mans house shall say Peace be to this house so our LORD commanded S. Luke 10.5 And if the Son of peace be there his peace shall rest upon it Then knéeling down he prayes those prayers and ejaculations â—ollowing which whosoever reads and considers impartially shall find them to be both very pious and suitable to the occasion Then shall the Priest exhort the sick person after this manner The prayers are all prescribed but the exhortation is left arbitrary to the discretion of the Priest who can hardly be thought to make a better Then shall the Priest eâ—amine the sick person concerning his Faith whether it be Christian. And this is very necessary for if that be wrong all is wrong Christian Religion consists in these two a right Faith and a righteous Life and as a right Faith without a righteous Life will not save so neither will a righteoâ—s Life without a right belief He that hath said Do this and live hath said Believe and live and how then can we think him safe that lives indeed justly but blasphemes impiously Cyril Cat. 4. This then is a principal Interrogatory or question to be put to the sick person whether he believes as a Christian ought to do And this he does by rehearsing to him the CREED And there can be no better rule to try it by For whatsoever was prefigured in the Patriarchs or taught in the Scriptures or foretold by the Prophets concerning God the Father Son and holy Ghost is all briefly contain'd in the Apostles Creed S. Aug. Ser. de Temp. 137. This Creed 't is the touchstone to try true faith from false the rule of faith contrary to which no man may teach or believe