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
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 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
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
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
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
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
Ruffin in Symb. Tertul. de praescrip This the Catholick Church received from the Apostles Holding this rule we shall be able to convince all Hereticks whatsoever that they be departed from the truth Irenaeus l. 1. c. 3 19. In the next place holy Church directs the Priest to examine the sick person concerning his life and conversation especially concerning these two particulars 1. Whether he forgives all the World 2. Whether he hath satisfied all injuries done to others without which the medicine of repentance which is necessary to the sick persons salvation will not profit him For the first our Saviour tells S. Matth. 6. 14. That unless we forgive others neither our persons nor our Prayers will be accepted God will not forgive us And for the second Non remittetur peccatum nisi restituatur ablatum Repentance without restitution and reparation of injuries cannot be true and serious or if it can it cannot profit Aug. ep 5. For if he that is injured by another cannot be forgiven of God unless he forgives him that injured him how can he that injures others and does not make him restitution hope for pardon Chrysost. Hom. 15. in S. Matth. The Priest therefore is to advise him that whereinsoever he hath injured any he should make satisfaction to the uttermost of his power By the uttermost of his power is not meant that he must give to the injured persons all his estate nor that he must restore four-fold for injuries done which was required in some cases under Moses Law by way of punishment rather than of satisfaction but that he be careful to the uttermost of his power that the person injured be so repair'd that he be no loser by him which is all that by the law of justice which commands to give every man their due is required Ezek. 33. 14 15. When I say to the wicked he shall surely die if he turn from his sin if he restore the pledge give again that he hath robbed it is not if he restore fourfold but if he restore that which he hath robbed he shall surely live Then the Priest is to admonish the sick person to settle his estate For the discharging of his own conscience and quietness of his Executors But holy Church exhorts men to do this work in their health that when they are sick they may not be troubled about the world but may bestow their whole time and care as it is fit about setling and securing their future estate And were men possest with that fear and trembling that S. Paul speaks of Phil. 2. 12. they would be careful to gain all the time that might be then to work out their salvation The Minister may not forget to move the sick person and that most earnestly to liberality towards the poor This is to have mercy upon our own souls saies S. Aug. or Christum scribere haeredem to make Christ our heir Foâ— when the poor receives from us Christ stands by and reaches out his hand to receive with them In as much as ye have done it to one of these little ones ye have done it to me S. Mat. 25. 40. As it is always necessary to be put in mind of this duty so especially at this time of sickness For then we are failing and therefore most necessary it is then to make friends of the unrighteous Mammon that when we fail they may receive us into everlasting habitations S. Luke 16. 9. Then we are going to give up our account to God and therefore then most necessary it is to do the best we can to procure a gracious Absolution at the day of judgment Now nothing seems more powerful with God to procure that than liberality to the poor Come ye blessed for I was hungry and ye gave me meat S. Mat. 25. 34 35. Here shall the sick person make a special Confession if he féel his conscience troubled with any weighty matter It would be considered whether every deadly sin be not a weighty matter After which Confession the Priest shall absolve him After which follows a most excellent prayer or two and the 71. Psalm all very fit to a sick persons condition as will appear without an Interpreter to the attentive Reader A most excellent and pious Benediction of the Priest concludes all and so ends this Office Of the Communion of the Sick THe Churches care for the sick ends not here For besides all this she appoints that if the sick person desires it the Priest may communicate him in his private house if there be a convenient place where the Curate may reverently minister Rubr. before priv Com. of Sick so was the ancient decree of holy Church Nic. Can. 13. Cod. Eccl. univer Generalitor omni cuilibet in exitu posito Eucharistiae participationem petenti Episcopus cum examinationâ— oblationem impertiat To every man that is ready to depart out of this world let the Bishop after examination and trial give the holy Communion if he desires it For this saies the Counsel is antiqua Canonica lex ut siquis vità excedat ultimo necessario viatico minime privetur This is the ancient law of the Church saies this Conc. there concerning him that is dying that whosoever he be he shall not be denied the last and most necessary viaticum of his life This viaticum or provision for the way is the holy Communion as is plain in the Canon cited For though as learned Albaspineus observes this word Viaticum was applyed to more things besides the Eucharist as to Alms to Baptism to Absolution which are all necessary helps in our journey to heaven Yet in this Canon I conceive the Viaticum or provision for the way to be the holy Eucharist For in the first part of the Canon it is call'd Vltimum Viaticum the last provision for the way which cannot be meant of any other properly but of the holy Eucharist For the rest for instance Absolution of which Albaspineus understands this Canon is Reconciliatio Altaribus a Reconciliation to the Altar or Sacraments as it was anciently call'd a fitting or qualifying of the Communicant for the holy Eucharist and therefore to go before it as the 76. Can. of Carth. 4. directs and for Alms they are part of the fruits of penance and so necessary to fit us for Absolution and Baptism is janua Sacramentorum the first admission into Christs Church which gives the first right to the Communion and Sacrament-of the Church and therefore all these being prâ—cedâ—â—ous to the holy Eucharist cannot be call'd any of them ultimum viaticum the last provision but only the Euchariâ—â— it self Besides in the last part of the Canon there is expresly mentioned the participation of the Eucharist which must be the same with the Viaticum in the first part as may appear by this The Canon immediately before this had â—rected that penitents especially those of the first or second degree should fulfil the Câ—urches tax before they
the rest of the Penitents were gone out and pray with the faithful but not receive the holy Sacrament 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communicants they were received to the participation of Sacraments but were still to weare some marks of penance till by prayers and intreaties they had obtained the full Communion of the Churches favours and honours says Goar in Euch. Graec. These several degrees were poor penitents to go through in the Greek Church and as much affliction in the Latin unless the Bishop should think fit to remit any thing of it before they were fully admitted to the Churches favour but if any of these were desperately sick Holy Church took care that upon their desire they should have the Churches peace by Absolution 4. Carth. c. 78. and 77. and the holy Communion sayes the same Canon and Cypr. Epist. 54. lest they should want that great strengthening and refreshing of their souls in their last and greatest necessity Provided nevertheless that if they should recover then they should resume their several places and degrees of penance they were in before and go through and perfect their task of penance which having done they should receive Vltimam reconciliationem their last and highest reconciliation a favour which was denied to some that had been admitted to the Sacrament of the Eucharist as you may see Con. Vas. 2. c. 2. This last Reconciliation was a solemn Absolution from all the Churches censures and penances by the laying on of the hands of the Bishop and some of his Clergy says Cypr. l. 3. Ep. 14. A Declaration to all the Church that they were received not only to necessary Viatica and assisting such as the former Absolution mentioned 76. Can. 4. Carth. and the holy Sacrament of the Eucharist were which they were permitted to receive in case of necessity but also to all the honour and solemnities and priviledges of the faithful quite free from all brands and marks of penitents They were restored Legitimae Communioni to the Canonical and Legitimate Communion Orang c. 3. they might offer with the faithful and their offerings be received by the Church and they might receive the kiss of peace and all other favours of the Church This that hath been said may help us to understand the true meaning of the so much controverted Canon of Orange before mentioned together with the 78. Can. Carth. 4. Qui recedunt de corpore c. They that after penance received are ready to depart out of this life it hath pleased that they shall be received to the Communion without the Reconciliatory Imposition of hands that is they shall be admitted to the Communion without that last outward solemn Absolution in the Court of the Church which Balsamâ—n rightly calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the full reconciliation to the Churches honours and dignities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a loosening of the Churches censures which those penitents in case of extremity could not receive because as by the Canons appears they were if they recovered to return to their several tasks of penance again till they had fulfilled them It was enough for them to be reconciled to the Altar and Sacrament by the Absolution in foro Coli in Heavens Court The power of which was granted to the Apostles and their Successors S. Iohn 20. Whose sins ye remit c. Which Balsamon calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Absolution from sin and this they were to receive Can. 76. Carth. 4. and after that the holy Eucharist And this says the Canon of Orange was sufficient for a dying mans Reconciliation according to the definition of the Fathers And this the Church of England provides for all dying men that shall desire it And infinitely bound to their Mother for this her care are all true Sons of the Church For thrice happy souls are they who shall have the happiness at their last and greatest extremity worthily to receive the Reconciliation and the holy Communion the Bread of Heaven the Blood of God our Hope our Health our Light our Life For if we shall depart hence guarded with this Sacrifice we shall with much holy boldness ascend to the holy Heavens defended as it were with golden Arms says S. Chrys. We have seen the Churches care to provide all necessaries for sick persons salvation 'T were an happy thing to see in the people an answerable diligence in the use of these Ghostly Offices that they would when they are sick send for the Priest not verbally only to comfort them by rehearsing to them comfortable texts of Scripture whether they belong to them or not which is not to heal the sick but to tell them that they have no need of the spiritual Physician by which means precious souls perish for whom Christ died but to search and examine the state of their souls to shew them their sins to prepare them by ghostly counsel and exercises of penance for absolution and the holy Communion whereby they might indeed find comfort remission of sins and the holy Ghost the Comforter And this should be done while the sick person hath strength and ability to attend and joyn with him in these holy Services There is an excellent Canon to this purpose Decretal l. 5. tit 38. c. 13. By this present Decree we strictly charge and command all Physicians that when they shall be called to sick persons they first of all admonish and perswade them to send for the Physicians of souls that after provision hath been made for the spiritual health of the soul they may the more hopefully proceed to the use of corporal medicine For when the cause is taken away the effect may follow That which chiefly occasioned the making of this good Law was the supine carelesness of some sick persons who never used to call for the Physician of the soul till the Physician of the body had given them over And if the Physician did as his duty was timely admonish them to provide for their souls health they took it for a sentence of death and despair'd of remedy which hastned their end and hindred both the bodily Physician from working any cure upon their body and the ghostly Physician from applying any effectual means to their souls health It is good counsel that Eccles. gives c. 38 9. where we are advised not first to send for the Physician and when we despair of his help and are breathing our last then to send for the Priest when our weakness hath made him useless But first to make our peace with God by ghostly offices of the Priest and then give place to the Physician Which method our Saviour hath taught us also by his method of Cure who when any came to him for bodily cures first cured the soul of sin before he healed the bodily infirmity teaching us that sin is the cause of sickness and that cure first to be lookt after And by thus doing we may possibly save the body without the Physician S. Iames
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
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
the same reason to say it that old Simeon had and we should have the same spirit to say it with There can nothing be more fitting for us as we have said than having heard the Lessons and the goodness of God therein Preach't unto us to break out into a Song of Praise and Thanksgiving and the Church hath appointed two to be used either of them after each Lesson but not so indifferently but that the Former Practice of exemplary Churches and Reason may guide us in the choice For the Te Deum Benedictus Magnificat and Nunc Dimittis being the most expressive-Jubilations and rejoycings for the redemption of the world may be said more often than the rest especially on Sundayes and other Festivals of our Lord excepting in Lent and Advent which being times of Humiliation and Meditations on Christ as in expectation or his sufferings are not so fitly enlarged with these Songs of highest Festivity the custom being for the same reason in many Churches in Lent to hide and conceal all the glory of their Altars covering them with black to comply with the season and therefore in these times may be rather used the following Psalms than the foregoing Canticles as at other times also when the Contents of the Lesson shall give occasion as when it speaks of the enlargement of the Church by bringing in the Gentiles into the Fold of it for divers passages of those three Psalms import that sense And for the Canticle Benedicite O all ye works of the Lord it may be used not only in the aforesaid times of Humiliation but when either the Lessons are out of Daniel or set before us the wonderful handy-work of God in any of the Creatures or the use he makes of them either ordinary or miraculous for the good of the Church Then it will be very seasonable to return this Song O all ye works of the Lord bless ye the Lord praise him and magnifie him for ever that is ye are great occasion of blessing the Lord who therefore be blessed praised and magnified for ever The APOSTLES CREED The Creed follows At ordinary Morning and Evening prayer and most Sundaies and Holy-daies the Apostles Creed is appointed which Creed was made by the Apostles upon this occasion sayes Ruffinus in Symb. n. 2. The Apostles having received a Commandment from our Lord to Teach all Nations and withal being commanded to tarry at Hierusalem till they should be furnish'd with gifts and graces of the holy Spirit sufficient for such a charge tarried patiently as they were enjoyned expecting the fulfilling of that promise In the time of the stay at Hierusalem they agreed upon this Creed as a Rule of Faith according to the analogy of which they and all others should reach and as a word of distinction by which they should know friends from foes For as the Gileadites distinguished their own men from the Berjamites by the word Shibboleth Iudges 12. 6. And as Souldiers know their own side from the Enemy by their Word so the Apostles and the Church should know who were the Churches friends and who were enemies who were right believers who false by this word of Faith for all that walkt according to this Rule and profest this faith she acknowledged for hers and gave them her peace but all others that went contrary to this rule and word she accounted Enemies Tertul. de praescrip led by false spirits For he that hears not us is not of God hereby know we the Spirit of truth and the spirit of error 1 Iohn 4. 6. This Creed is said daily twice Morning and Evening So it was of old Aug. l. 1. de Symb. ad Catech. cap. 1. Take the Rule of Faith which is call'd the Symbol or Creed say it daily in the Morning before you go forth at Night before you sleep And l. 50. Hom. 42. Say your Creed daily Morning and Evening Rehearse your Creed to God say not I said it yesterday I have said it to day already say it again say it every day guard your selves with your Faith And if the Adversary assault you let the redeemed know that he ought to meet him with the Banner of the Cross and the shield of Faith above all taking the shield of Faith Ephes. 6. Faith is rightly called a Shield S. Chrys. in loc For as a Shield is carried before the body as a wall to defend it so is faith to the soul for all things yield to that This is our victory whereby we overcome the world even our Faith Therefore we had need look well to our faith and be careful to keep that entire and for that purpose it is not amiss to rehearse it often and guard our soul with it Cum horrâ—mus aliquid recurrendum est ad Symbolum When we are affrighted run we to the Creed and say I believe in God the Father Almighty this will guard your soul from fear If you be tempted to despair guard your soul with the Creed say I believe in Jesus Christ his only Son our Lord who was crucified c. for us men and our salvation that may secure your soul from despair If you be tempted to Pride run to the Creed and a sight of Christs hanging upon the Cross will humble you If to Lust or uncleanness to the Creed and see the wounds of Christ and the remembrance of them if any thing will quench that fiery dart If we be tempted to presume and grow careless take up again this shield of Faith see Christ in the Creed coming to judgment and this terrour of the Lords will perswade men In a word the Creed is a guard and defence against all temptations of the world all the fiery darts of the Devil all the filthy lusts of the flesh Therefore above all take the shield of Faith saith S. Paul and be sure to guard your soul Morning and Evening with the Creed thy symbol of the most holy Faith Besides This solemn rehearsing of our Creed is a plighting of our faith and fidelity to God before Devils Angels and Men an engaging and devoting of our souls in the principal faculties and powers of it our reason and understanding and will wholly to God the Father Son and holy Ghost to believe in the ever blessed Trinity whatsoever flesh and blood shall tempt to the contrary which is an high piece of loyalty to God and cannot be too often perform'd It is that kind of Confession that S. Paul says is necessary to salvation as well as believing Rom. 10. 10. For it is there said Verse 9. If we confess with our mouth as well as if we believe with the heart we shall be saved it is that kind of Confession that our Lord Christ speaks of S. Matt. 10. 32. Whosoever shall confess me before men him will I confess also before my Father which is in Heaven And therefore since it is a service so acceptable it cannot be thought unreasonable for the Church to require it
Morning and Evening The Creed follows soon after the Lessons and very seasonably for in the Creed we confess that Faith that the Holy Lessons â—each The Creed is to be said not by the Priest alone but by the Priest and people together Rubr. before the Creed For since Confession of Faith in publick before God Angels and men is so acceptable a service to God as is shewn Fit it is that every man as well as the Priest should bear his part in it since every man may do it for himself as well nay better than the Priest can do it for him for as every man knows best what himself believes so it is fittest to confess it for himself and evidence to the Church his found Belief by expresly repeating of that Creed and every particular thereof which is and alwayes hath been accounted the Mark and Character whereby to distinguish a True Believer from an Heretick or Infidel We are required to say the Creed standing by this Gesture signifying our Readiness to Profess and our Resolution to adhere and stand to this holy Faith Of Athanasius's CREED Besides the Apostles Creed holy Church acknowledges two other or rather two explications of the same Creed the Nicene and Athanasius his Creed of the Nicene Creed shall be said somewhat in the proper place the Communion-Service where it is used Athanasius his Creed is here to be accounted for because it is said sometimes in this place in stead of the Apostles Creed It was composed by Athanasius and sent to Pope Iulius for to clear himself and acquit his Faith from the slanders of his Arian Enemies who reported him erroneous in the Faith It hath been received with great Veneration as a treasure of an inestimable price both by the Greek and Latin Churches Nazianz de laud. Athan. orat 21. and therefore both for that authority and for the testification of our Continuance in the same Faith to this day the Church rather uses this and the Nicene explanations than any other Gloss or Paraphrase devised by our selves which though it were to the same effect notwithstanding could not be of the same credit nor authority This Creed is appointed to be said upon the dayes named in the Rubrick for these Reasons partly because those daies many of them are most proper for this Confession of the Faith which of all others is the most express concerning the Trinity because the matter of them much concerns the manifestation of the Trinity as Christmas Epiph. Trinity Sunday and S. Iohn Baptists day at the highest of whose Acts the Baptizing of our Lord was made a kind of Sensible manifestation of the Trinity partly that so it might be said once a moneth at least and therefore on S. Iames and S. Barthol daies and withal at convenient distance from each time and therefore on S. Matt. Matthias Sim. and Iude and S. Andrew's The Lord be with you This Divine Salutation taken out of Holy Scripture Ruth 2. was frequently used in Ancient Liturgies before Prayers before the Gospel before the Sermon and at other times and that by the direction of the holy Apostles saies the Council of Braccara It seems as an Iâ—troit or entrance upon another sort of Divine Service and a good Introduction it is serving as an holy excitation to Attention and Devotion by minding the people what they are about namely such holy Services as without Gods assistance and special grace cannot be performed and therefore when they are about these Services the Priest minds them of it by saying The Lord be with you And again it is a most excellent and seasonable Prayer for them in effect thus much The Lord be with you to lift up your Hearts and raise your Devotions to his Service The Lord be with you to accept your Services The Lord be with you to reward you hereafter with eternal liâ—e The people Answer And with thy Spirit Which form is taken out of 2 Tim. 4. 22. and is as much as this Thou art about to Offer up Prayers and spiritual Sacrifices for us therefore we pray likewise for thee that He without whom nothing is good and acceptable may be with thy spirit while thou art exercised in these Spiritual Services which must be performed with the Spirit according to S. Paul 1 Cor. 14. 15. Thus the Priest prayes and wishes well to the people and they pray and wish well to the Priest And such mutual Salutations and Prayers as this and those that follow where Priest and people interchangeably pray each for other are excellent expressions of the Communion of Saints Both acknowledging thus that they are all one body and each one members one of another mutually caring for one anothers good and mutually praying for one another which must needs be if well considered and duly performed excellent Incentives and provocations to Charity and love one of another and as S. Chrys. observes hom 3. in Col. if these solemn mutual Salutations were religiously performed it were almost impossible that Priest and people should be at Enmity For can the People hate the Priest that blesses them that prayes for them The Lord be with you or Peace be with you which was anciently the Bishops Salutation in stead of the Lord be with you Or can the Priest forget to love the People that daily prayes for him And with thy Spirit Let us pray These words are often used in ancient Liturgies as wâ—ll as in ours and are an Excitation to prayer to call back our wandring and recollect our scattered thoughts and to awaken our Devotion bidding us mind what we are about namely now when we are about to pray to pray indeed that is heartily and earnestly The Deacon in ancient Services was wont to call upon the people often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us pray vehemently nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still more vehemently and the same vehemency and earnest devotion which the manner of these old Liturgies breathed does our Church in her Liturgy call for in these words Let us pray that is with all the earnestness and vehemency that we may that our prayers may be such as S. Iames speaks of active lively spirited prayers for these are they that avail much with God And there is none of us but must think it needful thus to be call'd upon and awakened for thoughts will be wandring and devotions will abate and scarce hold out to the prayers end though it be a short one that well said the old Hermit whom Melanc mentions in his discourse de Crat. There is nothing harder than to pray These words Let us pray as they are an Incitation to prayer in general so they may seem to be sometimes an Invitation to another Form of petitioning as in the Litany and other places it being as much as to say Let us collect our alternate supplications by Versicles and Answers into Collects or Prayers In the Latin Liturgies their Rubricks especially Preces and Orationes seem to be
spirit of thy grace The BLESSING We end our Service with a BLESSING which is to be pronounced by the Bishop if he be present See the Rubrick before the Blessing in the Communion-Service Then the Priest or Bishop if present shall let them depart with this Blessing This is order'd for the honour of the Bishops authority Heb. 7. 7. Without contradiction the less is blessed of the greater Therefore blessing being an act of Authority the Bishop ought not to be blest by the Priest but the Priest by the Bishop This blessing of the Bishop or Priest was so highly esteem'd in the Primitive times that none durst go out of the Church till they had received it according to the Councils of Agatha Can. 31. in the year 472. and Orleans the third Can. 22. And when they received it they did it kneeling or bowing down their heads And the Deacon to prepare them to it was wont to call out immediately before the time of the Blessing in such words as these Bow down your selves to the Blessing Chrys. Liturg. The Iews received it after the same manner Eccles. c. 50. v. 23. When the Service was finished the high Priest went down and lifted up his hands over the Congregation to give the blessing of the Lord with his lips and they bowed down themselvs to worship the Lord that they might receive the Blessing from the Lord the most high And doubtless did we consider the efficacy and vertue of this blessing of Priest or Bishop we could do no less than they did For it is God from heaven that blesses us by the mouth of his Minister We have his word for it Numb 6. 22. And the Lord spoke to Moses saying Speak to Aaron and his sons saying On this wise shall ye bless the children of Israel The Lord bless thee c. And they shall put my name upon the children of Israel And I will bless them And the same promise of Gods assistance and ratifying the Priests Blessing we have in the Gospel S. Matth. 10. 13. S. Luke 10. 5. where our Saviour charges his Apostles and Disciples that into whatsoever house they enter they should say not pray say with authority Peace be to this house and not if your prayers be servent or if they in the house joyn in prayer with you but if the Son of peace be there that is if he that dwells in the house hinders not nor resists your blessing if he be a person capable of so much good as your blessing for this is signified by this Hebrew phrase Son of peace your peace shall rest upon him but if he be not such a son of peace your blessing shall return to you again which it could not be said to do unless vertue together with the blessing had gone out from them The EVENING SERVICE differs little or nothing from the Morning and therefore what hath been said concerning the Morning office may be applyed to that The LITANY LItany signifies an humble an earnest Supplication These Forms of prayers call'd Litanies wherein the people are more exercised than in any other part of the Service by continual joyning in every passage of it are thought by some to have been brought into the Church about four hundred years after Christ in times of great calamity for the appeasing of Gods wrath True it is that they are very seasonable prayers in such times and therefore were by Gregory and others used in their Processions for the averting of Gods wrath in publick calamities but it is as true that they were long before that time even in the first Services that we find in the Church used at the Communion-Service and other Offices as Ordination of Priests and the like witness Clem. Const. l. 8. c. 5 6 10. where we find the Deacon ministring to the people and directing them from point to point what to pray for as it is in our Litany and the people are appointed to answer to every Petition Domine miserere Lord have mercy And in all Liturgies extant as Mr. Thorndyke hath well observed in his Book of Religious Assemblies the same Allocutions or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are indeed Litanies may be seen And S. Aug. Ep. 119. c. 18 tells us of the Common-prayers which were indited or denounced by the voice of the Deacon All which make it probable that the practice of Litanies is derived from the Apostles and the custom of their time And S. Câ—rys in Rom. c. 8. seems to assert the same For upon that verse We know not what we should pray for as we ought but the Spirit helps our infirmities he saies thus In those daies amongst other miraculous gifts of the Spirit this was one Donum prâ—â—um the gift of making prayers for the Church to help the ignorance of the people that knew not what to pray for as they ought he that had this gift stood up and prayed for the whole Congregation and taught them what to pray for whose Office now the Deacon performs viz. by directing them from point to point what to pray for To every of which Petitions sayes Clem. above cited the people were to answer Domine Miserere This continual joyning of the people in every passage of it tends much both to the improving and evidencing that fervour and intention which is most necessary in prayers Hence was it that these Forms of prayers where the peoples devotion is so often excitedâ— quickned and exercised by continual Suffrages such as Good Lord deliver us We beseech thee to hear us good Lord were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earnest or intense Petitions In which if they were relished aright the earnest and vehement devotion of Primitive times still breaths and in these prayers if ever we pray with the Spirit Concerning the Litany of our Church we may boldly say and easily maintain it that there is not extant any where 1. A more particular excellent enumeration of all the Christians either private or common wants Nor 2. A more innocent blameless form against which there lies no just exception Nor 3. A more Artificial Composure for the raising of our devotion and keeping it up throughout than this part of our Liturgy In the beginning it directs our prayers to the right object the Glorious TRINITY For necessary it is that we should know whom we worship Then it proceeds to Deprecations or prayers against evil lastly to Petitions for good In the Deprecations as right method requires we first pray against sin then against punishment because sin is the greatest evil From all which we pray to be delivered by the holy actions and passions of CHRIST the only merits of all our good The like good order is observed in our Petitions for good First we pray for the Church Catholick the common mother of all Christians then for our own Church to which next the Church Catholick we owe the greatest observance and duty And therein in the first place for the principal
the remaining Sundayes wherein without any consideration of the sequence of time which could only be regarded in great Feasts the holy Doctrine Deeds and Miracles of our Lord are the chief matters oâ— our meditations or else the other Holy dayes of which already hath been spoken And for all these Holy Times we have Epistles and Gospels very proper and seasonable for not only on high and special dayes but even in those also that are more general and indifferent some respect is had to the season and the holy affections the Church then aims at as Mortification in Lent Joy Hope newness of Life c. after Easter the Fruits and Gifts of the Spirit and preparation for Christs Second coming in the time between Pentecost and Advent But these things I shall shew in the Discourse of the Holy dayes severally As for the Lesâ—ons although they have another Order and very profitable being for each day of the week following usually the method of Chapters and taking in the Old Testament also the Communion dealing chiefly with the New as most fit for the nature of that Service yet in them also regard is had to the more solemn times by select and proper readings as hath been shew'd This being the Churches Rule and Method as she hath it from the Apostle that all things be done unto edifying that we may be better acquainted with God and with our selves with what hath been done for us and what is to be done by us And this Visible as well as Audible preaching of Christian Doctrine by these Solemnities and Readings in such an admirable Order is so apt to infuse by degrees all necessary Christian knowledge into us and the use of it to the ignorant is so great that it may well be feared as a Reverend person hath forewarned that When the Festivals and Solemnities for the Birth of Christ and his other famous passages of life and death and Resurrection and Ascensiâ—â— and Mission of the Holy Ghost and the Lessons Gospels and Collects and Serâ—â—ons upon them be turned out of the Church together with the Creeds also 't will not be in the power of weekly Sermons on some head of Religion to keep up the knowledge of Christ in mens hearts c. And no doubt for this and other good Reasons which he gives us it was that the primitive Christians were so exact and religious in these Solemnities and Meditations on the occasions of them and therefore the Sermons oâ— the Fathers were generally on the Readings of the Day as hereafter is shewed And we have from another the like hand thus The Blessings of God whereof these Solemnities renew the Remembrance are of that esteem to the Church that we are not able to express too much thankfulness in taking that occasion of Solemnizing his Service And the greatest part of Christians are such as will receive much improvement in the principal Mysteries of our Faith by the Sensible instruction which the Observation of such Solemnities yieldeth The remembrance of the Birth the Sufferings the Resurrection of Christ the Coming of the Holy Ghost the Conversion of the Gentiles by sending the Apostles the way made before his coming by the Annunciation of the Angel and the coming of the Baptist as it is a powerful mean to train the more ignorant sort in the Vnderstanding of such great Mysteries so it is a just occasion for all sorts to make that a particular time of Serving God upon which we solemnize those great works of his See Dr. Hammonds View of the Directory pag. 38. Mr. Thorndyke of publick Assemblies pag. 256. and what we have above said concerning the excellent use of Festival dayes at pag. 105. The same Method shall be observed in this Discourse of Holy-dayes which the Service-Book uses not that in the Title-Page in the beginning of the book which perhaps reckons for Holy-dayes only those days in which we are solemnly to worship God and also to rest from usual labour but that in the Services appointed by the Book which adds over and above that old Catalogue of Holy-dayes S. Paul And S. Barnabas Ashwednesday and the Holy-Week All which must be reckoned for Holy-dayes in the Churches account because they have Holy-day service Epistles and Gospels and Second-service appointed to them though there be no Law that inflicts a penalty upon them that do their usual works upon those dayes they being only desired to be present at the Churches service at the Hours appointed Of ADVENT Sunday THe Principal Holy-days as Christmas Easter and Whitsunday have some days appointed to attend upon them some to go before some to come after as it were to wait upon them for their greater solemnity Before Christmas are appointed four Advent-Sundays so called because they are to prepare us for Christ his Advent or coming in the flesh These are to Christmas-day as S. Iohn Baptist to Christ forerunners to prepare for it and point it out First Sunday Adv. The Gospel S. Matth. 21. 1. seems at first more proper to Christs Passion than his Birth yet is it read now principally for those words in it Blessed is he that cometh in the Name of the Lord. That is Blessed is he for coming in the Flesh the cause of all our joy for which we can never say enough Hosanna in the Highest The Epistle labours to prepare us to behold with joy this rising Sun bidding us awake from sleep according to the Prophet Esay 60. 1. Arise and shine for thy light is come The Collect is taken out of both and relates to both the first part of it is clearly the words of the Epistle That we may cast away the works of darkness and put upon us the armour of light That which follows In the time of this mortal life in the which thy Son Iesus Christ came to visit us in effect is the same with that in the Epistle Let us put off the works of darkness c. because the night is spent the day is at hand and our salvation is near that is our Saviour Christ the light of the world is coming into the world to visit us in great humility according to the Prophet Zach. 9. 9. which the Gospel records Tell ye the daughter of Sion to her great joy that behold Her King comes unto her meek or in great humility sitting upon an Asse 2. Sunday Adv. The Gospel treats of Christs second coming to judgment an excellent meditation to prepare us for the welcome and joyful entertainment of Christs first coming A Saviour must needs be welcome to him that is afraid of damnation The Epistle mentions the first coming of our Lord for the Salvation even of the Gentiles that is of us for which all praise is by us to be given to him Praise the Lord all ye Gentiles and laud him all ye nations together The Collect is taken out of the Epistle and though it seems not to relate to the day yet is it an excellent prayer
in will and deed Next S. Iohn who suffered Martyrdom in will but not in deed being miraculously delivered out of boyling Cauldron into which he was put before Port-Latin in Rome Lastly the holy Innocents who suffered in deed but not in will yet are reckoned amongst the Martyrs because they suffered for Christ whose praise these his witnesses confest and shewed forth not in speaking but in dying Collect for the day The reason of the choice of the Epistles Gospels and Collects for these dayes is plain these being all priviledged dayes that is days which have in Scripture their peculiar histories But â—or the Collect for S. Stephens day we may note in particular That as the Church offers up some of her Collects directly to the Second Person of the Trinity so one of them is this for S. Stephens day and very properly For as S. Stephen in the midst of his Martyrdom prayed to Jesus saying Lord Iesus receive my spirit and Lord lay not this sin to their charge so the Church in imitation of this blessed Proto-Martyr upon his day calls upon the Lord Jesus also desiring of him such a spirit as that of S. Stephen to love and pray for our Enemies which is that Heroical and Transcendant vertue which is peculiar to Christian Religion Before we endeavour to shew the antiquity of these days in particular it will not be amiss to give some account of the ancient observation of Saints dayes in general That the observation of Saints days was very ancient in the Church will appear by these testimonies following The Councel of Carthag 3. c. 47. tells us that the Church did celebrate the Passions and Anniversaries of the Martyrs This Counc was held in S. Augustines time S. Aug. in Psal. 88. Attend therefore my Dearly Beloved All of you unanimously hold fast God your Father and the Church your Mother Celebrate the Saints Birth-days so they Anciently called the dayes of their Death and Martyrdom with sobriety that we may imitate them that have gone before us that they may joy over us who pray for us that so the Blessing of God may remain upon us for ever Amen Amen Chrys. Hom. 66. ad Pop. Antioch The sepulchres of the Saints are honourable and their dayes are known of all bringing a festival joy to the world Before these S. Cyprian l. 4. ep 5. We celebrate the Passions of the Martyrs and their days with an anniversary commemoration And before him Anno 147. the Church of Smyrna says the same Enseb. Hist. l. 4. c. 15. If it be demanded why the Church kept the days of the Saints deaths rather than of their Birth or Baptism The answer may be 1. Because at their deaths they are born Citizens of Heaven of the Church triumphant which is more than to be born either a man or a Christian a member of the Church Militant whence as above said these days were usually styled by the Ancients Their Birth-days 2. Then do they perfectly triumph over the Devil and the world by which the Church Militant hath gained to her comfort an example of persevering constancy and courage and the Church Triumphant hath gained a new joy by the addition of a new member For surely if the Saints and Angels in heaven joy at the conversion of a sinner much more do they joy at the admission of a Saint into Heaven Thus much of the Saints days in general For these three holy days in particular that they are ancient S. Augustine shews us who hath Sermons upon all these days Tom. 10. And Chrysol who hath Sermons upon S. Stephen and Innocents And Origen in his Comment upon these words A voice was heard in Rama tells us the Church did and did well in it to keep the Feast of Innocents and there is as much reason for the keeping of S. Stevens day who was the first Martyr and of S. Iohns the beloved Disciple and Evangelist as for the keeping of Innocents and therefore it is to be thought that the Church did then as well observe them as this â—ince as we have proved she did keep the days of Martyrs Sunday after Christmas THis Sunday hath the Collect with Christmas-day and the Epistle and Gospel treat about the same business the birth of Christ for we have not yet done with the Solemnity of Christmas Thus great Solemnities have some days after them to continue the memory of them in prorogationem Festi Feast of CIRCVMCISION or Newyears-day THe Feast of the Circumcision is affirmed by Learned men to be of a later institution for though many of the ancients mention the Octave of Christmas and Newyears-day yet they do not mention or seem to keep it say they as a Feast of the Circumcision But suppose it be so yet surely it cannot be denied that there is reason enough for the keeping of this day solemn as it is the Feast of Christs Circumcision For as at Christmas CHRIST was made of a woman like us in nature so this day he was made under the Law Gal. 4. 5. and for us took upon him the curse of the Law being made sin for us and becoming a surety to the offended God for us sinners Which suretiship he seal'd this day with some drops of that precious blood which he meant to pour out whole upon the Cross. As by his Birth we received the adoption of Sons so by his Circumcision the redemption of the Law and without this his Birth had not availed us at all The Epistle Gospel and Collect are plainly fit for the day This Holy day hath no fast before it the Reason we shall shew and to save trouble we will here once for all shew Why some Holy-dayes have Fasts before them and then Why this and some other have none For the first It was the religious custom of the primitive times to spend the night or a greater part of it before the Holy-dayes in watching and prayers and tears partly to prepare them for the more solemn and religious observation of the Holy-day following partly to signifie that we should be as the blessed Saints were after a little time of mortification and affliction translated into glory and joy according to the Psalm Heaviness may endure dure for a night but joy cometh in the morning Thus after a Vigil comes a Holy-day These Vigils or night-watches being in continuance of time abused by the wickedness of some who under colour of those holy nightly exercises stole a liberty of intemperance lust and other villany were say some by the wisdom of holy Church to avoid scandal turn'd into Fasts which still retain the old name of Vigils The truth of this Assertion I question for neither do I find any decree of holy Church for bidding these Vigils the 35. Can. of the Counc of Eliber and the fifth Can. of the Counc of Altisiodorum or Auxeres which are usually produced to this purpose coming far short of such a prohibition nor is it so probable
Forasmuch as the Ancient Fathers of the Church led by example of the apostles who set men apart to the ministery of the Gospel by imposition of hands with prayer and fasting appointed prayers and fasts at the solemn ordering of Ministers and to that purpose allotted certain times in which only sacred orders might be given or conferred we following their holy and religious example do constitute and decree that Deacons and Ministers be Ordained or made but only upon the Sundays immediately following jejunia quatuor temporum commonly called Ember weeks appointed in ancient time for Prayer and Fasting purposely for this cause at their first institution and so continued at this day in the Church of England 2. Sunday The Epistle perswades to temperance and abstinence from all uncleanness The Gospel tells us how we may subdue that Devil namely by stedfast faith and servent and importunate prayer 3. Sunday The Epistle as the time calls for strictness of life The Gospel commends perseverance shewing the danger of relapsing For the end of that man is worse than the beginning 4. Sunday This is called Dominica Refectionis For the Gospel tells us of Christs miraculous feeding and satisfying the hungry souls that hunger after him and his doctrine and the Epistle tells us of a Ierusalem which is above which is free and a joyous place to which we as children are heirs Thus holy Church mixes joy and comfort without sorrow and afflictions 5. Sunday This is called PASSION-SUNDAY For now begins the commemoration of the Passion of our Lord and after a long funeral pomp and train the corps follows upon Good Friday The Epistle treats of the Passion The Gospel of our Lords being slandred by the bold malice of the Jews who call him Samaritan and tell him he hath a Devil which must needs be a thorn in his side and a part of his Passion 6. Sunday This is PALM-SUNDAY on which CHRIST came from Bethany to Ierusalem and was received with joy some strewing their garments others cutting down branches and strewing them in the way whose religion it is fit that we should imitate Bernard We should meet Christ by keeping innocency bear Olive by doing works of mercy carry Palms by conquering the Devil and our vices green leaves and flowers we carry if we be adorned with vertues and we strew our garments in the way when by mortification we put off the old man This week was called of old the GREAT-WEEK because it hath a larger Service than any other Week every day having a Second-service appointed It was called also the Holy-week because men gave over all worldly employments and betook themselves wholly to devotion this week The Courts were shut up and civil affairs laid aside and prisoners that were put in for small faults were freed Chrys. Hom. 30. in 10. cap Gen. Code l. 1. tit 4. 3. It was also called the week of Fasts Because fasting was then heightned and intended with watching and prayers for these six dayes were spent in lying upon the ground and afflicting the body in prayers watchings and fastings longer than ordinary And when they did eat their refreshing was only bread salt and water Epiphan adv Aerium It will not be amiss to set down Epiphanius somewhat more at large Aerius and his disciples had flouted at the Catholick Christians severities at this time Why say they do you keep Easter why do you keep such a strict fast before it it is Ienish thus to keep daies of fasting by a law it is an enslaving your selves to a yoke of bondage if I would determine to fast at all I would fast what day I pleased at mine own liberty Upon this principle it is saith that Father that Aerius and his followers affect to fast on Sunday and feast on Friday and to spend this week of Religion and Devotion in jollity and sport rising early to fill themselves with flesh and wine with which being full stuft they sport and scoff at the Catholick Christians folly in afflicting themselves with such severities But who says he are the more fools Aerius a silly fellow of yesterday still living with us or we who observe this severe discipline which our Fathers delivered us which they received from their Fathers and they from theirs and so from the Apostles The Epistles and Gospels of this week are concerning Christs Passion to the contemplation of which this week is dedicated Thursday THis day CHRIST washt his Disciples feet and gave them a commandment to do likewise Hence it is called Dies mandati Mandate or Maundy Thursday This day the penitents that were put out of the Church upon Ash-wednesday were received again into the Church partly because there was this day an holy Communion in memory of our Lords institution of the same this day and the Epistle is fitted to that purpose sit therefore it was that penitents should be reconciled this day upon which this Sacrament was instituted for the remission of sins to receive the holy Communion Partly because this day our Lord was apprehended and bound whose binding wrought our deliveranceâ— and freedome The form of reconciling penitents was in short this The Bishop goes out to the doors of the Church where the penitentsly prostrate upon the earth and thrice in the Name of CHRIST he calls them Come Come Come ye children hearken to me I will teach you the fear of the Lord then after he hath prayed for them and admonished them he reconciles them and brings them into Church The peniterts thus received trim their heads and beards and laying off their penitential weeds they reclothe themselves in handsome apparel The Church doors were wont to be set all open this day to signifie that penitent sinners coming from North or South or any quarter of the World shall be received to mercy and the Churches favour GOOD-FRIDAY THis day holy Church keeps a most strict Fast It is called GOOD-FRIDAY For a good day it was for us even the cause of all our good and ground of all our joy And so in respect of the effect of it Christs Passion may be a Gospel for a Feast and so it is upon Palm-Sunday But if we consider that our sins were the cause of his Sufferings and that it was we that crown'd his head with thorns nail'd his hands and feet and gored his side with a Spear so his Passion considered in the cause of it is matter of the greatest sorrow and in this respect we keep it a Fast. The Gospel is taken out of S. Iohn rather than out of any other Evangelist because he was present at the Passion and stood by the Cross when others fled and therefore the Passion being represented as it were before our eyes this day his Testimony is read who saw it himself and from whose example we may learn not to be ashamed nor afraid of the Cross of Christ. This day holy Church prayes expresly for all Jews Turks and Infidels Enemies of the Cross
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
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
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
unto him Other reasons for an Octave to great Feasts are given which are mystical The Octave or eighth day signifies Eternity for our whole life is but the repetition or revolution of seven dayes Then comes the eighth day of Eternity to which by Gods mercy we shall be brought if we continue the seven daies of our life in the due and constant service and worship of God or else which is much the same in sense the eighth day is a returning to the first it is the first day of the week begun again signifying that if we constantly serve God the seven days of our life we shall return to the first happy estate that we were created in The Second Quaere is how the Prefaces appointed for these eight daies can be properly used upon each of them for example how can we say eight days together Thou didst give thine only Son to be born this day for us as it is in the Preface To which the Answer may be That the Church does not use the word Day for a natural day of 24. hours or an ordinary artificial day reckoning from Sun to Sun but in the usual acception of it in holy Scripture where by the word Day is signified the whole time designed to one and the same purpose though it lasts several natural days Thus all the time that God appoints to the reclaiming of sinners by merciful chastisements or threatnings is called The day of their visitation Luke 19. 42 44. So all the time allotted us for the working out of our salvation though it be our whole life long is called a day Work while it is day the night comes when no man can work and most directly to our purpose speaks S. Paul Heb. 3. 13. Exhort one another daily while it is called to day or this day that is while you live here in this world In like manner all that time which is appointed by the Church for the thankful commemoration of the same grand blessing for the solemnity of one and the same Feast is as properly called a day and all that time it may be said daily to day as well as all our life S. Paul saies is called Hodie this day After which follows the thrice holy and triumphant song as it was called of old Therefore with Angels and Archangels and with all the company of heaven we laud and magnifie thy glorious name evermore praising thee and saying holy holy holy c. Here we do as it were invite the heavenly host to help bear a part in our thanks to make them full O praise the Lord with me and let us magnifie his name together And in this hymn we hold communion with the Church triumphant Which sweet hymn in all Communions is appointed to be said and though it should be said night and day yet could it never breed a loathing Conc. Vasen c. 6. All that is in our Service from these words Lift up your hearts to the end of the Communion-service is with very little difference to be seen in S. Chrys. Liturg. and in S. Cyrils Catech. mystag 5. Part. 3. Next is the CONSECRATION So you shall find in Chrysost. and Cyril last cited Which Consecration consists chiefly in rehearsing the words of our Saviours institution This is my body and this is my blood when the Bread and Wine is present upon the Communion-table Can. Anglie 21. S. Chrys. Ser. 2. in 2. ad Tim. The holy Sacrament of the Lords Supper which the Priest now makes is the same that Christ gave to his Apostles This is nothing less than that For this is not sanctified by men but by him that sanctified that for as the words which God our Saviour spake are the same which the Priest no◠uses so is the Sacrament the same Again Ser. de Iuda lat Ed. tom 3. Christ is present at the Sacrament now that first instituted it He consecrates this also It is not man that makes the body and blood of Christ by consecrating the holy Elements but Christ that was crucified for us The words are pronounced by the mouth of the Priest but the Elements are consecrated by the power and grace of God THIS IS saith he MY BODY By this word the bread and wine are consecrated Before these words THIS IS MY BODY the bread and wine are common food fit only to nourish the body but since our Lord hath said Do this as oft as you do it in remembrance of me This is my body this my blood as often as by these words and in this faith they are consecrated the holy bread and blessed cup are profitable to the salvation of the whole man Cyprian de coena Dom. The same saies S. Ambr. l. 4. de Sacram. c. 4. 5. S. Aug. ser. 28. de verb. Dei And others After the Consecration the Priest first receives himself so is it ordain'd Conc. Tolet. 12. 5. wherein it is decreed that The Priest shall receive whensoever he offers up the Sacrifice For since the Apostle hath said Are not they which eat of the Sacrifice partakers of the Altar 1 Cor. 10. it is certain that they who sacrifice and eat not are guilty of the Lords Sacrament After he hath received he is to deliver it to the people in their hands So was it in Cyrils time Cat. mystag 5. and Let every one be careful to keep it for whosoever carelesly loses any part of it had better lose a part of himself saies he And Whosoever wilfully throws it away shall be for ever excluded from the Communion Conc. Tolet. 11. c. 11. It is to be given to the people KNEELING for a sin it is not to adore when we receive this Sacrament Aug. in Psal. 98. And the old custome was to receive it after the manner of Adoration Cyril ibidem When the Priest hath said at the delivery of the Sacrament the body of our Lord Jesus Christ which was given for thee preserve thy body and soul into everlasting life The Communicant is to answer AMEN Cyril Myst. 5. By this Amen professing his faith of the presence of Christs Body and Blood in that Sacrament The people were of old called out of the Body of the Church into the Chancel even up to the Rails of the Holy Table there to receive it of the Priest Niceph. l. 18. c. 45. So Clement Const. l. 2. c. 57. these be his words in English Afterwards let the Sacrifice be made all the people standing and praying secretly and after the Oblation let every Order apart receive the Body and precious Bloud of the Lord coming up in their Order with fear and reverence as to the Body of a King Where you see they were to come up to the Sacrament and to or near the Railes of the Holy Table saies S. Chrys. Liturgy For after the Priest and Deacons have received the Deacon goes to the door of the Rails 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lifting up the holy Cup shews it to the people saying
In the faith and fear of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come hither or as our Liturgy saies draw near the people Answer Amen Amen Amen Blessed be he that comes in the Name of the Lord and so come and receive in both kinds Every Parishioner shall communicate at the least three times in the year whereof Easter to be one Rubr. last after the Communion In the Primitive Church while Christians continued in their strength of Faith and Devotion they did communicate every day This custome continued in Africa till S. Cyprians time Orat. Dom. We daily receive the Eucharist for to be our food of salvation And after him till S. Augustines time Ep. 23. ad Bonifac. Insomuch as these words in our Lords Prayer Give us this day our daily bread they interpreted of the Eucharist as being daily to be celebrated But afterward when charity grew cold and devotion faint the custome grew faint withal and within a small time began to be left by little and little and some upon one pretence and some upon another would communicate but once a week In the East-Church they grew to a worse custome betimes which in after Ages came into the Latin Churches too They fell from every day to Sundaies and Holy daies only and from thence to once a year and no oftner S. Ambr. is cited for the proof of this De Sacram. l. 4. c. 4. But this wicked custome of receiving the Eucharist but once a year was but of some Greeks in the East saies S. Ambrose there which cannot properly be understood of any but the Diocess as it was anciently called or Patriarchate of Antioch For though the Eastern Empire whereof Constantinople was the Metropolis contained many Provinces yet the Eastern Church or Greeks in the East were properly those of Antioch Theodor. Hist. 1.5 c. 9. And possibly some of these might be so supine as hath been observed but of the Greeks in general no such careless custome can be affirmed for S. Chrysost. tells us that in his time in every meeting or congregation of the Church the healthful mysteries of the Eucharist are celebrated Hom. 26. in Matth. In regard of this neglect after-Councels did as the Church of England make Canons that if men could be got to receive it no oftner yet they should be forc'd to receive it at least three times in the year Christmas Easter and Whitsontide Nor was he to be reckoned amongst good Catholick Christians that did not receive at those feasts Conc. Agat c. 18. Eliber c. 81. as they are cited by Gratian. de Consor dis 2. Three times a year at the least they were to receive whereof Easter to be one and good reason For when Christ our Passeover was Sacrificed for us then of all times let us keep a Feast with this holy banquet 1 Cor. 5. 7. These Canons were made for the Laity but for those of the Clergy that lived in Cathedral and Collegiate Churches where there were enough of themselves to make a sufficient company to receive the Sacrament they were bound to receive much oftner every day Edw. 6. Liturg. every Sunday at the least Rubr. 4. after the Communion Thus we see holy Church her care to bring all her Children Clergy and Laity to the heavenly banquet of the body and blood of Christ she invites all to a frequent and due receiving of this holy Sacrament in most passionate and kind manner in that most excellent exhortation next after the prayer for the Catholick Church militant here on earth An exhortation fit to be read weekly by the Priest and seriously considered daily by all the people In which holy Church one while exhorts us by the mercies and bowels of Christ to come to this holy feast another while terrifies us by the indignation of God against those that despise his so great love and refuse to come she sends her Ministers as the man in the Gospel S. Luke 14. to tell them all things are ready◠and to bid them in the Name of God to call them in Christ's behalf to exhort them as they love their own salvation to come to this holy Supper and those that notwithstanding all this bidding shall go about to make excuses because they had bought a Farm or would try their yoke of Oxen or because they were married holy Church by her Canons and Laws endeavours to compel to come in at least three times in the year And it were to be wished that all those that despise the Churches passionate exhortations and contemn her wholsome Canons and commands in this particular would seriously at last think of that dreadful sentence of our Lord upon those that still refuse so great mercy I say unto you that none of those men which were bidden shall taste of my Supper S. Luke 14. 24. None of those that are thus bidden by Christ and his Church to his holy Supper the holy Communion and shall refuse to come shall ever taste of his great Supper hereafter or eat and drink with him at his Table in his Kingdom S. Luke c. 22. 29. If any of the Bread and Wine remain the Curate shall have it to his own use Rubr. 5. after the Communion Service That is if it were not consecrated for if it be consecrated it is all to be spent with fear and reverence by the Communicants in the Church Gratian de Consecr dist 2. c. 23. Tribus Concil Constant. Resp. ad Qu. 5. Monachon apud Balsam Theophil Alexand cap. 7. Part 4. After all have received we say the LORDS PRAYER according to ancient Custome Ambr. l. 5. de Sacram. c. 4. The people are to repeat every Petition after the Priest Rubr. If the Church did ever devise a thing fit and convenient what more than this That when together we have all received those heavenly Mysteries wherein Christ imparts himself to us and gives visible testification of our blessed Communion with him we should in hatred of all Heresies Factions and Schisms declaredly approve our selves united as Brethren in one by offering up with all our hearts and tongues that most effectual prayer Our Father c. In which we profess our selves Sons of the same Father and in which we pray for Gods pardon no otherwise than as we forgive them that trespass c. For which cause Communicants have ever used it and we at that time do shew we use yea every syllable of it as Communicants saying it together with one consent and voice This done the Priest offers up the Sacrifice of the holy Eucharist or the Sacrifice of praise and thanksgiving for the whole Church as in all old Liturgies it is appointed and together with that is offered up that most acceptable Sacrifice of our selves souls and bodies devoted to Gods service Of which see Rom. 12. and S. Aug. de Civit. Dei l. 10. c. 6. Then we say or sing the Angelical Hymn GLORY BE TO GOD ON HIGH c. wherein the Ecclesiastical Hierarchy does admirably
imitate the Heavenly singing this at the Sacrament of his Body which the Angels did at the Birth of his Body And good reason there is to sing this for Christs being made One with us in the Sacrament as for his being made One of us at his Birth And if ever we be fit to sing this Angels song it is then when we draw nearest to the estate of Angels namely at the receiving of the Sacrament After the receiving of the holy Sacrament we sing an Hymn in imitation of our Saviour who after his Supper sung an Hymn to teach us to do the like Chrys. Hom. 83. S. Matth. And when can a Psalm or Hymn of thanksgiving be more seasonable and necessary than after we have received this heavenly nourishment Is it possible to hear these words This is my Body take and eat it Drink ye all of this This is my Blood and not be filled as with a kind of fearful admiration so with a sea of joy and comfort for the Heaven which they see in themselves Can any man receive this Cup of Salvation and not praise and bless God with his utmost strength of soul and body The Ancients did express their joy at this time in the highest manner that they could Some were so ravished with joy that they immediately offered themselves to martyrdom impatient of being longer absent from their so gracious Lord unable to keep themselves from expressing their love to Christ by dying for him the highest expression of love All men then counted it a sin to fully the day of their receiving the Eucharist with any sorrow or fasting these days they called daies of mirth daies of remission daies of Immunity solemn days Festival daies This Angelical Hyman was made of old by Ecclesiastical Doctors and who refuses it let him be excommunicated Conc. Toleâ— 4. c. 4. The Hymn being ended we depart with a BLESSING Goar in Euch. pag. 154. tells us That of old when the Communion Service was ended and the Deacon had dismist the people they would not for all that depart till they had the Blessing by this Stay saying in effect the same to the Priest that Iacob did to the Angel We will not let thee go unless thou blessest us The Priest therefore departing from them as our Saviour from his Disciples with a Blessing but first he comes down from the Altar by this descending shewing his condescension to the people in affection as well as in Body and standing behind the Pulpit Retro Ambonem whence the Blessing was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the people in this also imitating our Saviour S. Iohn 20. 9. who there gave the Blesâ—ing or peace of God standing in the midst by the place shewing how equally he stood affected to all how he would have his Blessings spread upon all Of BAPTISM HOly Churches aim being in all her Services to make them Reasonable that according to S. Paul 1 Cor. 14. We may all joyn with her in her Offices both with our spirit and understanding she hath been careful not only to put them into a known tongue but also to instruct us in the nature of them making thus her Prayer-Book a sum of Divinity Therefore here in the beginning she instructs out of holy Scripture concerning the necessity and efficacy of Baptism as very briefly so very pithâ—ly and fully First laying down this for a rule That we are all born in sin as it is Rom. 5. 18 19. all guilty in Adams fall so the Catholick Church spread over the world always understood it CON. MILEVAN c. 2. and therefore by our first birth have no right to heaven into which no unclean thing shall enter Ephes. 5. 5. Secondly that therefore there is need of a second birth to give us right to that as it is S. Iohn 3. 3. Except a man be born again he cannot enter into the Kingdom of God Thirdly that this second or new birth is by Water and the Holy Ghost S. Iohn 3 5. Except a man be born again of water and the Holy Ghost he cannot enter into the kingdom of God By Water and the Holy Ghost is there meant holy Baptism For first this is the most literal interpretation of the words for what is Baptism but Water and the Holy Ghost and therefore the best for that is certainly the sense of the Holy Ghost who as we all believe was the Author of the letter of the Scriptures and therefore of the literal sense where that is not contrary to but agreeable with the other Scriptures Now this literal sense given is agreeable to other texts as namely to Acts 8. 38. and 10. 47. Where Water is declared to be the element of Baptism And expresly again Ephes. 5. 26. Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water And as this is the most literal so is it the most Catholick interpretation of the words and therefore also the best by S. Peters rule 2 S. Pet. 1. 20. Knowing this first that no prophesie of Scripture is of private interpretation That this is the most Catholick interpretation appears by S. August l. 1. de peccator mer. rem c. 30. Tertul. de Bapt. and all the ancient interpreters upon the place who expound it all of Baptism And indeed if it were lawful to expound it otherwise seeing no other Scripture contradicts this literal sense I know not how it can be avoided but that men may lose all their Creed by playing so with Scripture leaving the letter for figures Thus are we instructed in the nature necessity and efficacy of holy Baptism that it is the only ordinary means of our Regeneration or second birth which gives us a right and title to Heaven Then is prescribed a Prayer usually called the Benediction or Consecration of the Water which is used only for reverence and decency not for necessity as if the Water without this were not available to Baptism For as the Prayer hath it Iordan and all other maters are sanctified by Christ to the mystical washing away of sin So that there needs no Consecration here as in the other Sacraments there is where the Bread and Wine must be blessed by us saith S. Paul 1 Cor. 10. 16. before it be the Communion of the body and blood of Christ to us And that the Church does not think any Consecration of Water necessary appears in her office of PRIVATE BAPTISM where haste admitting no delays no such Prayer or blessing is used Then follows a Prayer for Gods merciful acceptance of the Infant that is brought that as he is to receive the Sacrament so he may receive all the benefits of it And lest any should doubt whether CHRIST will accept an Infant to Baptism and the Effects of it holy Church propounds to us the 10. chap. of S. Mark out of which she concludes CHRISTS love and good will to children in general For he
commanded them to be brought to him he rebuked those that would have kept them from him he embraced them in his arms and blessed them which are all plain arguments that he will receive them when they are brought to him Yea and that he will so far embrace them as to receive them to eternal life if they be brought to him is plain by his own words in that Gospel Suffer little children to come unto me for to such and therefore to themselves for Quod in uno similium valet valebit in altero what belongs to others because they are such as children are must needs belong to the children belongeth the kingdom of God Since then they be capable of the Kingdom of heaven and there is no ordinary way for them to the Kingdom of heaven but by a new and second birth of Water and the Holy Ghost that is Baptism Doubt ye not but that He who exprest so much love to them as is mentioned in the Gospel will favourably receive the present infant to baptism and gratiously accept our charitable work in bringing it to him Thus holy Church concludes out of Scripture according to the practice and doctrine of the Catholick Church CYPRIAN tells us that no Infant is to be hindred from baptism Ep. 59. This was the sentence of that Council Anno Dom. 246. and this was no new decree but fides Ecclesiae firmissima the most established faith of the Church AVG. ep 28. ad Hieron Haec sententia olim in Ecclesia Catholica summa authoritate fundata est This definition was long before S. Cyprian settled in the Catholick Church by the highest Authority AVG. de verb. Apost Ser. 14. Let no man whisper to you any strange doctrines This the Church always had always held this she received from our forefathers and this she holds constantly to the end And Quicunque parvulos recentes ab uteris matrum baptizandos negat Anathema sit saith the COVNC of Milevis c. 2. being the CXth in the African Code That Council pronounced Anathema to any that shall deny the baptism of Infants And that Counc is confirmed by the fourth and sixth GENERAL COVNCILS Next follows a Thanksgiving for our Baptism which we are put in mind of by this occasion with an excellent prayer for our selves and the Infants before us that we may walk worthy of baptism and they be accepted to it graciously Then shall the Priest demand of the Godfathers c. These questions Dost thou forsake c. This Form of interrogating the Godfathers in the name of the child is very Ancient and Reasonable For the Antiquity of it see S. Chrys. in Psal. 14. Adducit quisquam infantem ubera sugentem ut baptizetur statim sacerdos exigit ab infirma aetate pacta conventa assensiones minoris aetate fide jussoreâ—â—â—ccipit susceptorem interrogat an renunciat Satanae The sucking Infant is brought to baptism The Priest exacts of that Infant covenants contracts and agreements and accepting of the Godfather in the Infants stead he asks whether he does forsake the Devil c. Cyprian ep 7. We renounc'd the world when we were baptized and their form of abrenunciation was much like ours as you may see Salvian l. 6. Aug. Ep. 23. and Cyril Cat. Mist. 1. Where you may see at large the ancient Form and Manner of Abrenunciations First you entred into the Church Porch the place of the Font or Baptistery and standing towards the West you heard it commanded you that with hands stretched out you should renounce the Devil as if he were there present It behoves you to know that a Type or Sign of this you have in the Old Testament When Pharaoh the most bitter and cruel Tyrant oppressed the free people of the Jews God sent Moses to deliver them from the grievous servitude of the Egyptians the posts of the doors were anointed with the blood of the Lamb that the destroying Angel might pass by the houses which had that sign of blood and the people were delivered beyond expectation But after that the Enemy saw them delivered and the Red sea divided he followed and pursued them and was over-whelmed with the waves of the Sea Pass we from the Figure to the Truth there was Moses sent by God into Egypt here Christ is sent into the world he to deliver the people oppressed by Pharaoh Christ to deliver the Devils captives there the blood of the Lamb turn'd away the Destroyer here the blood of the immaculate Lamb Christ Jesus is the defence against the Devil That Tyrant followed our Fathers to the Red Sea this impudent Prince of wickedness the Devil follows there even to the waters of Salvation he was drowned in the Sea this is stifled in the waters of Life Hear now what with a beck of the hand is said to the Devil as present I renounce thee Satan It is worth the while to explain why you stand to the West when you say this The sun-set is the place of darkness and the Devil is the Prince of darkness and therefore in token of this ye renounce the Prince of darkness looking towards the West I renounce thee Satan thou cruel Tyrant I fear thy force no more for Christ hath dissolved the power of darkness I renounce thee subtle Serpent who under the shew of friendship actest all thy villany Then he adds and all thy works Those are sins of all sorts which you must of necessity renounce And this you must not be ignorant of that whatsoever thou sayest in that dreadful hour is written down in Gods book and shall be accounted for After this you say And all his pomp all vain shews from which holy David prayes to be delivered Turn away mine eyes lest they behold vanity Psal. 119. and all thy worship all Idolatry and Superstition all Magick and Southsaying all worship of and prayers to the Devil Take heed therefore of all these things which thou hast renounced For if after the renunciation of the Devil you fall back again into his captivity he will be a more cruel Master than before the last state of that man is worse than the beginning When you have renounced the Devil then the Paradise of God is opened to you which was planted in the East and therefore as a Type of this you are turn'd from the West to the East the Region of light We have seen that it was Ancient And that it is Reasonable we shall perceive if we consider that in baptism we are making or concluding a Covenant the New Covenant of the Gospel in which Covenant Gods part is promises precious promises as S. Peter calls them 2 S. Pet. 1. 4. for performance of which he hath given his word and therefore good reason it is that we also should give our word and promise for performance of conditions on our parts viz. to renounce the Devil and the World and swear fidelity to our LORD In all other Covenants and Contracts it
is thought reasonable that the several parties should mutually engage for performance of conditions and that at the making and concluding of the Contract And why should not that which is thought reasonable in all other contracts be thought reasonable in this As thus to give our faith and word for performance of conditions is reasonable so if it be done with grave solemnity and in publick it is so much the better and more obliging For grave solemnities make a deep impression upon the apprehension whence it is that a corporal oath vested with the religious solemnity of laying on the hand upon and kissing the holy Gospels is more dreaded than a naked and sudden oath and promises made in publick bind more because of the shame of falsifying where so many eyes look on which very shame of being noted to be false oft-times is a greater bridle to sin than the fear of punishment as the World knows And this use the ancient Fathers made of it to shame gross offenders by remembring them of their solemn promise made in Baptism to renounce the Devil and give up themselves to God Children who by reason of their tender age cannot perform this solemnity have appointed them by the Church Susceptores Godfathers who shall in the name of the child do it for them As by the wisest laws of the World Guardians may contract for their Minors or Pupils to their benefit and what the Guardians in such cases undertake the Minors or Pupils are bound when they are able to perform For the Law looks upon them not the Guardians as obliged So did the Church always account that these promises which were made by the God-fathers in the name of the childe did bind the child as if in person himself had made it And when the Ancients did upbraid any offenders with the breach of their promise made in baptism none of those that were baptised in their infancy were so desperate as to answer scornfully it was not I but my Godfathers that promised and if any should so have answered he would have been loudly laught at for that his empty criticism Though this promise of Abrenunciation made in baptism be ancient and reasonable yet is it not absolutely necessary to baptism but when danger requires haste it may be omitted as the Church teaches in Private Baptism yet if the child lives it is to be brought to Church and this solemnity to be performed after baptism Rubr. at private Bapt. Then follow certain short prayers O merciful God c. which I conceive to be the same in substance with the ancient Exorcismes which were certain prayers taken out of holy Scripture Cyril Cat. 1. and compos'd by the Church CONC. CARTH. 4. c. 7. for the dispossessing of the person to be baptized who being born in sin is under the Devils tyranny from which the Church by her prayers endeavours to free him And so available they were that oftentimes those that were corporally possessed were freed by them Cyp. ep 77. and thereupon Cyril Nazianz. Gennadius and others earnestly perswade not to despise the Churches Exorcisms That it was ancient to use these Exorcisms before baptism Nazianz. in lavacrum S. Cypr. ep 77. and Gennadâ—us witness who sayes that it was observed Vniformiter in universo munndo uniformly throughout the World Next follows the Commemoration of Christs institution of Baptism and his Commission to his Disciples to Baptize Thus the Priest reads his Commission and then acts accordingly and because no man is sufficient for these things 2 Cor. 2. 16. therefore he prayes for Gods assistance and acceptance of his ministration Then the Priest asks the childs name As under the Law at Circumcision the name was given so now at Baptism because then we renounce our former Lord and Tyrant and give up our names to God as his servants Then the Minister Baptizes the child dipping or spinkling it c. either of which is sufficient Gennad dog 74. For it is not in this spiritual washing as it is in the bodily where if the bath be not large enough to receive the whole body some part may be foul when the rest are cleansed The soul is cleansed after another manner Totum credentibus conferunt divina compendia a little water can cleanse the believer as well a whole River CYPR. ep 77. The old fashion was to dip or sprinkle the person thrice to signifie the mystery of the TRINITY and the Apost can 50. deposes him that does otherwise The Church so appointed then because of some Hereticks that denied the Trinity upon the same ground afterwards it was appointed to do it but once signifying the unity of substance in the Trinity lest we should seem to agree with the Hereticks that did it thrice Toletan 4. c. 5. This baptizing is to be at the FONT What the Font is everybody knows but not why it is so call'd The rites of baptism in the first times were perform'd in Fountains and Rivers both because their converts were many and because those ages were unprovided of other Baptisteries we have no other remainder of this rite but the name For hence it is that we call our Baptisteries Fonts which when Religion found peace were built and consecrated for the more reverence and respect of the Sacrament These were set at first some distance from the Church Cyril cat myst 1. after in the Church-Porch and that significantly because Baptism is the entrance into the Church mystical as the Porch to the Temple At the last they got into the Church but not into every but the City-Church where the Bishop resided hence call'd the Mother Church because it gave spiritual birth by baptism afterward they were brought into Rural Churches Wheresoever they stood they were had in high veneration Anastas ep ad Orthodox complains sadly of impiety in his time such as never was heard of in war that men should set fire to Churches and Fonts and after mentioning the Fonts Good God! Christ-killing Iews and heathenish Atheists have without all reverence entred and defiled the Fonts After the Priest hath baptized the child he receives it into the congregation by this solemnity declaring that he is by baptism made a member of the Church I Cor. 12. 13. We are all baptized into one body And when he thus receives it he signs it with the sign of the Cross as of old it was wont AVG. in Psal. 30. and on the forehead the seat of blushing and shame that he may not hereafter blush and be ashamed of the disgraced cross of Christ Cypr. ep 56. By this badge is the childe dedicated to his service whose benefits bestowed upon him in baptism the name of the cross in holy Scripture does represent Whosoever desires to be fully satisfied concerning the use of the cross in baptism let him read the 30. Can. of our Church Anno 1603. After thanksgiving for Gods gracious admitting the child to baptism and a most divine Prayer that he may lead his
were received to the Churches prayers but if those should fall into danger of death the ancient Canon shall be observed saith this Canon in the beginning that they shall be admitted notwithstanding the former Canon to the last Viaticum the reason is given in the later part of this Canon Because that to every one whatsoever that shall in danger of death desire the Eucharist it shall be given to him if he be found fit to receive it This could be no reason of the former part of the Canon namely of giving the last viaticum to penitents in danger of death unless that Viaticum and the Eucharist here be all one To that which may be objected that this Viaticum cannot be the same with the Eucharist mentioned in the last part of the Canon because this Viaticum here is allowed to persons in danger of death without any examination but the Eucharist is granted to persons in the same danger with this exception if the Bishop after examination shall find him fit It may be answered that notwithstanding this the Viaticum and the Eucharist may be all one for the Canon in the first part where it allows it to persons in necessity without examination speaks only of penitents who had already undergone the examination and had received their penance and submitted to the Churches discipline and so professed themselves truly penitents and were in such necessity desiring the Eucharist in the judgment of charity supposed fit to receive it though the Church denied the same to them when there was no such necessity for the maintenance of holy discipline and in terror of offendors But generaliter de quolibet for every one that should desire it before he had given testimony of his repentance there could not be sufficient ground of charity to believe so well and therefore they were to be examined by the Bishop or some others by his appointment So then I think the Canon may be interpreted thus of the holy Communion without any contradiction and that it ought to be so understood may I think be concluded by these Testimonies following Con. Ilerd c. 5. Const. Leon. 17. And most clearly by S. Cyprian Ep. 54. After consultation we have determined that those that have fal◠in time of persecution and have defiled themselves with unlawful Sacrifices should do full penance yet if they were dangerously sick they should be received to peace For divine clemency does not suffer the Church to be shut against them that knock nor the succour of saving hope to be denied to those that mourn and beg it nor to send them out of the World without peace and the Communion This is exactly agreeable to that Canon of Nice What Communion that was he tells us soon after that it was not only Absolution but the holy Eucharist besides as appears by that which follows Formerly we made this rule That penitents unless in time of extream sickness should not receive the Communion And this rule was good while the Church was in peace and quiet but now in time of persecution not only to the sick but to the healthful peace is necessary not only to the dying but to the living the Communion is to be given that those whom we perswade to fight manfully under Christs Banner and to resist even to blood may not be left naked and unarmed but be defended with the protection of the body and blood of Christ which for this cause was instituted that it might be a strength and defence to them that receive it how shall we teach them to shed their blood for Christ if we deny them Christs blood to strengthen them Or how shall we fit them for the cup of Martyrdom if we do not admit them to the Communion of the Cup of the Lord Upon this very ground was it provided that all dying men might have the holy Sacrament of the Eucharist the great defence in that dangerous hour when the Devil is doing his worst and last Agreeable to this of S. Cyprian is the 76. Canon of the 4. Carth. Coune He that in time of sickness desires penance if happily while the Priest is coming to him he falls dumb or into a phrensie let them that heard his desire bear witness to it and let him receive penance and if he be like to die speedily Let him be reconciled by imposition of hands and let the Eucharist be put into his mouth If he recovers let him be acquainted with what was done by the former witnesses and be subject to the known laws of Penance And those penitents which in their sickness received the Viaticum of the Eucharist let them not think themselves absolved without imposition of hands if they shall recover c. 78. Car. 4. And the Coun. of Orange c. 3. saies the same They that after penance set them are ready to depart out of this life it hath pleased the Synod to give them the Communion without the reconciliatory Imposition of hands Which suffices for the reconciling of a dying man according to the definition of the Fathers who fitly call'd the Communion a Viaticum But if they recover let them stand in the rank of penitents that by shewing the necessary fruits of penance they may be received to the Canonical Communion by the reconciliatory Imposition of hands It will not be amiss for the clearer understanding of all passages in these Canons to consider the Church her discipline in this particular Holy Church for preserving of holy discipline and deterring men from sin did appoint for wasting sins such as Adultery Murder Idolatry and the like severe penance for three or four six or seven years more or less according to the quantity and quality of the offence In the Greek Church they had several degrees of penance to be gone through in this set time 1. First they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lugentes Mourners standing without the Church Porch they were to beg of all the faithful that entred into the Church to pray for them in this degree they continued a year or more according as their crime deserved 2. They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Audiente8 Hearers these might come into the Church Porch into a place call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ferula so called because those that stood there were subjected to the Churches censure of Ferula where they might stand and hear the Scriptures read and Sermons but were not admitted to joyn with the Church in her prayers 3. They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substernentes the prostrate as we may say so called because they were all to prostrate themselves upon their faces and so continued till the Bishop said certain prayers over them and laid his hands upon them They might be present at Sermon and the first Service of the Catechumens and then go out Laodic Con. 19. apud Nicolin these were admitted into the Nave of the Church and to stand behind the Pulpit 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Consistents they might stay after
perceive that we are Christians HOOKER 1. 5. Eccl. pol. § 75. There being in those dumb shews nothing but what heathens and pagans do How can any unlearned or unbeliever be convinced by them that either we who are present at them do or that he ought to believe any part of Christian Religion but when the unlearned or unbeliever hears us sing triumphant songs to God for our victory over death when he hears holy Lessons and discourses of the Resurrection when he hears us pray for a happy and joyful Resurrection to Glory by all these he must be convinced that we do believe the Resurrection which is a principal Article of Christian faith and the same may be the means to convince him also and make him believe the same and so fall down and worship God And this is according to S. Paul's rule 1. Cor. 14. 23 24 25. who thence concludes that all our publick religious services ought to be done that the unlearned or unbeliever may be convinced and brought to worship God For the due performance of these holy publick services a Priest ordained for men in things pertaining to God Heb. 5.1 is required by the Church as it ought to be and as it was of old S. Chrys. Hom. 4 in Hebr. Ambr. Ser. 90. It was an ancient custom after Burial to go to the holy COMMVNION unless the office were performed after noon For then if men were not fasting it was done only with Prayers Conc. Carth. 3 29. Can. Funeral Doles were an ancient custom Chrys. Hom. 32. in Mat. Thanksgiving of Women after Child-birth commonly call'd the CHVRCHING OF WOMEN THe Woman when she comes to give her thanks shall kneel near to the place where the holy Table stands but in the Church of Rome she was to kneel at the Church door The Woman may come to give her thanks whensoever she shall be able Decretal l. 3. Tit. 4. But if she be likely to live she is required by the Civil Law according to the Tradition of the Church to forbear the coming to partake of the holy Mystery forty days after the Birth Not for any unholiness in the Woman or incapacity of receiving the holy Mysteries at that time for if there be fear of death she may receive them as soon as she please after the birth but for some secret reasons in the Law which are set down Constit. Leon. 7. The Woman that is to be Churched is to have a Veil and good reason For if as S. Paul 1 Cor. 11 sayes Every woman when she prayes in publick ought to have a veil or covering on her head in token of her modesty and subjection then much more when she is to sit in a more eminent place of the Church near to the holy Table apart from the rest of her Sex in the publick view ought she to have such a Veil or covering Nor can it be deemed unreasonable for her at that time to have a Veil or habit distinct from others that so it may be known for whom thanks is then particularly given The Preface following Forasmuch c. is left arbitrary to the Priest but the prayers are all prescribed Then shall the Priest say the 121. psal I have lifted up mine eyes unto the Hills c. The Church appointing this Psalm at this time does not intend to perswade us by this that this Psalm was pen'd for such a particular occasion as this or that the promises of Gods protection and assistence there expressed were directly and primarily made to persons in that danger of child-birth but because the Psalm at the very beginning tells us all that our help comes from God it is thought seasonable at this time to be used to mind the woman from whom she hath received that mercy of deliverance and to whom she is to return the honour due for such a mercy even to him from whom comes all our help the Lord that made heaven and earth And this were enough to justifie the Churches choice of this Psalm at this time in that part of it is so fit for this business in hand though it were not penn'd upon this very occasion for so we find Hezekiah commended for appointing of the Psalms of David and Asaph to set forth the praises of God in the publick services 2. Chr. 29. 30 although neither had Hezek and the Church then the very same occasions to use them which David and Asaph had nor did every particle of those songs so directly and properly belong to Hezekias and the Church then as they did to David and Asaph But not only the beginning of this Psalm but even the whole body of it is fit and suitable to this service and those promises of divine assistence therein exprest though they were primarily and in their first intention made to the Church of the Jews yet in their proportion they do belong to the person coming to give thanks and to every one that shall lift up their eyes to the Hills and trust in God For not Israel at large but Israel lifting up her eyes to God and trusting in God is the formal and true object of this promise which therefore belongs to every such person as shall be so qualified so depending upon God This rule S. Paul hath taught us Heb. 13. 5. applying there the promise made particularly to Ioshuah Chap. 1. 5. to every one of us that shall contentedly depend upon God as Ioshuah was commanded to do in expectance of that promise Let your conversation be without covetousness and be content with such things as ye have For he hath said I will not leave thee nor forsake thee So that we may boldly say the Lord is my helper One verse of this Psalm may perhaps at the first sight seem not so well expressed namely this the sun shall not burn thée by day nor the Moon by night for the Moon does not burn but cool But it i◠easily cleared by taking notice that to burn is not always taken in the strict and proper sence but usually in a larger whereby it is the same with to grieve or hurt a ordinary skill in language will enform us so the meaning is The Sun shall not hurt thee by day nor the Moon by night whose shine is held to be very hurtful After the Psalm follow the Kyrie or short Litany and the Lords Prayer so admirably good and useful that there is scarce any publick service dispatcht without them after these follow some Verses and Responds of which and the reason of their use together with the antiquity of it hath been said already and need not be here repeated But there is one thing observable in these Responds or Answers which was not spoken of hitherto nor was so observable in some of the former Verses and Responds as in these here and that is this that some of these Answers are not of themselves intire sentences or petitions as the others were but are parts or ends of the
foregoing verses the verse and Answer together making up one entire petition For example O Lord save this Woman thy Servant R. Which putteth her trust in thee And Be thou to her a strong Tower R. From the face of her Enemy This I observe because it seems to be the remain of a very ancient custom For Eus. in Hist. l. 2. c. 17. tells us that the Primitive Christians in the singing of their hymns had this use that one began and sung in rhythm the rest hearing with silence only the last part or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ends of the Psalm or Hymn all the rest joyned and sung together with him Agreeable to this says Clem. Const. l. 2. c. 57. was the usage in his time and before After the readings of the Old Testament says he Let another sing the Psalms of David and let the people answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the extreams or ends of the Verses What the reason of this ancient custome was I will not peremptorily determine whether it were only for variety which much pleases and delights and is a great help against weariness which those Primitive Christians who continued in sacred exercises from morning to night had need of For which cause says Euseb. in the place above cited they used all decent and grave variety of rhythmes and Meeters in their Hymns and Psalms Or whether it were to avoid the inconvenience of indecorum and confusion which the people usually not very observant of decency were guilty of in their joynt singing and yet to reserve them apart in these Offices that it was so appointed that they should only sing the extreams or ends of the Verses Or what else was the cause I leave it to others to judge The prayer following is clearly fitted to the occasion The woman that comes to give her thanks must offer Rubr. after the Thanksgiving Although Offerings be always acceptable to God yet some times there are in which the Church hath held them more necessary as hath been shewn formerly about offerings First when the Church is in want Secondly at the holy Communion Thirdly when we come to give thanks for some more than ordinary blessing received Then not only in word but in Deed also to thank God by bringing a present to God Psal. 76. 10 11. That this is more than an ordinary blessing a deliverance that deserves even perpetual thanks David tells us Psal. 71. 5. Thou art he that took me out of my mothers womb my praise shall be always of thee This service is to be done betwixt the first and second Service as I have learnt by some Bishops enquiries at their Visitation the Reason perhaps is because by this means it is no interruption of either of these Offices COMMINATION THis Office the Church confesses not to be ancient but appointed instead of an ancient godly discipline of putting notorious sinners to open penance which being lost with us holy Church wishes might be restored again Though it be not ancient yet is it a very useful penitential service either in publick or private consisting of holy sentences taken out of Gods word fit for the work of repentance Gods holy Commandments the glass wherein we see our sins Holy penitential prayers taken for the most part out of holy Scripture so that he which prayes this form is sure to pray by the Spirit both for words and matter Nothing in it seems to need exposition but the AMEN which is to be said after the Curses which being commonly used after prayers may perhaps here be accounted by some a wish or prayer and so the people be thought to curse themselves For the satisfying of which scrupulosity it is enough to say that God himself commanded these Amens to be said after these Curses Deut. 27. and therefore good there may be in saying of them but harm there can be none if men when they say them understand them Now that we may understand them when we use them let us consider that Amen is not always a wish or prayer For it signifies no more but verily or truly or an assent to the truth of that to which it is added If that to which it is added be a prayer then this must needs be a joyning in the prayer and is as much as so be it but if that to which it be added be a Creed or any affirmative proposition such as these curses are then the Amen is only an affirmation as that is to which it is annexed In this place therefore it is not a wishing that the Curses may fall upon our heads but only an affirming with our own mouthes that the curse of God is indeed due to such sins as the Church here propounds it The use of it is to make us flee such vices for the future and earnestly repent of them if we be guilty since as we acknowledge the curse and vengeance of God doth deservedly follow such sins and sinners Having gone through the several Offices in the Book of Com. Prayer we will now speak of the Rubricks and other matters thereunto belonging Of the Dedication of CHVRCHES and CHAPPELS to Gods Service THe publick Service and Worship is to be offered up in the Church Last Rubr. of the Preface And the Curate that ministreth in every Parish Church or Chappel shall say the same in the Parish Church or Chappel And where may it be so fitly done as in the Church which is the house of Prayer S. Matth. 21. 13. My house shall be called the house of Prayer Almighty God always had both Persons and Places set apart for his publick Service and worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Temple and a Priest are necessary instruments of publick and holy worship The Priest to offer it up and the Church with an Altar to offer it upon Symeon Thessal The Light of Nature taught Heathens thus much and they obeyed that Light of Nature and dedicated and set apart to the worship of their gods Priests and Temples The Patriarchs by the same Light of Nature and the guidance of Gods holy Spirit when they could not set a part houses being themselves in a flitting condition dedicated Altars for Gods service Genesis 22. 9. 28. 22. c. Vnder the Law God call'd for a Tabernacle Exodus 25. within which was to be an Altar upon which was to be offered the daily Sacrifice Morning and Evening Exod. 29. 38. David by the same Light of Nature and the guidance of the holy Spirit without any express direction from God as appears 2 Sam. 7. 7. and also by this that God did not suffer him to build it intended and designed an House for Gods service and worship which though for some reasons viz. because he had shed much blood being a man of war God did not suffer him to build yet he accepted it highly from him and for this very intention promised to bless him and his for many generations,2 Sam. 7. But Salomon built him an house
which God accepted and our Saviour owns under the Gospel for His house of prayer whither the Apostles go up to pray Acts 3.1 Afterwards the Christians set apart and consecrated with great solemnity of religious Rites and holy Prayers Churches and Oratories for the same solemn service and worship Nor can it with reason be thought needless or superstitious to use solemn religious Rites and Prayers at the Consecration and setting of those Houses apart to religious uses and services For as S. Paul argues in another case Doth not even nature teach you that it is unseemly for any man to go about the building of an house to the God of Heaven with no other apparance than if his end were to rear up a Kitchin or a Parlor for his own use Did not this light of Nature teach the Patriarchs in the state of Nature when they erected Altars for Gods service to consecrate and set them apart with religious solemnities Gen. 28. 18. c. And did not Moses by the direction of the God of Nature consecrate the Tabernacle and Altar with the like solemnities Exod. 40. And Solomon after consecrated the Temple with religious Prayers and Rites 1. Kings 8. without any particular direction from God that we find only by the Light of Nature and right reason which teacheth that it is fit that the House which is dedicated and given up to God should be solemnly surrendred into his possession and by religious Rites guarded and defended from Sacrilegious usurpation Again Nature teaches us by these solemnities that the House so consecrated is to be no more used to Common and prophane employments but set apart to holy and religious services such as those are with which it is consecrated These things those pious Christians in Primitive times did not account superfluous They knew how easily that which was meant should be holy and sacred might be drawn from the use whereunto it was first provided They knew how bold men are to take even from God himself how hardly those Houses would be kept from impious profanation they knew and right wisely therefore endeavoured by such solemnities to leave in the minds of men that impression which might somewhat restrain their boldness and nourish a reverend affection towards the House of God Thus therefore they built and set apart to Gods holy service and worship by religious solemnity Churches and Oratories which they called Dominica's the Lords Houses and Basiliâ—a's Royal and Kingly houses because Sacrifices and holy worship were offered up there to the great King of all the world And when persecutors at any time destroyed those holy places as soon as the storm was over those blessed Souls the first thing they did re-built and re-beautified them Euseb. l. 10. c. 2 that they might worship God according to the Psalmists rule in the beauty of holiness Thus to offer up Gods publick service and worship in separate and dedicated places which we call Churches is most fit both for the honour of God and our own profit It is for the honour of God to have a House of his own for his service alone where flesh and blood hath no right or interest where no common or prophane thing may be done S. Matth. 21. 22. therefore called the habitation of his honour Psal. 27. 8. Again it is for our profit many ways for First it begets and nourishes in us dull flesh a reverence and awe to God and his service to offer it up thus in places set apart to that purpose and so helps devotion Besides our prayers and publick services are most readily accepted in such holy separate places 2. Chron. 7. 15. Now mine eyes shall be open and mine â—ars attent unto the prayer in this place This promise of acceptance of our prayer was there indeed made directly to the House which Salomon built but belongs to any place so Dedicated and Consecrated unto God for his holy service and worship For that is the reason that God gives of his gracious readiness to hear the prayer of that holy place For now have I chosen and sanctified this house that my name may be there Now that it is dedicated and solemnly set apart by religious rites and prayers to my service Now have I chosen or accepted it for mine to be call'd by my name S. Matth. 12. 13. to be for a house of prayer and therefore mine eyes and my heart shall be there Then by the Rules of Logick à quatenus ad omne valet consequentia if because he hath so sanctified this place and accepted it for his therefore his eyes and ears shall be open to the prayer of that place by the like reason whatsoever place shall be dedicated to him and accepted by him shall have his eyes open and his ear attentive to the prayer of it And God Almighty promises as much Exod. 20. 24. In all places where I record my name I will come unto thee and I will bless thee In all places dedicated to me and my service and so made mine called by my name as Iacob calls his dedicated stone Gods house Gen. 28. 22. I will come and bless thee And such are all Consecrated Churches and Chappels And therefore holy Church wisely orders that the prayers and publick services of God shall be offered up there in the accustomed place of the Church Chappel or Chancel Of Chancels Altars Fashion of Churches ANd the Chancels shall remain as they have done in times past That we may the better understand the intent of this Rubrick it will not be amiss to examine how CHANCELS were in time past both for the fashion and necessary furniture for as they were then so they are to continue still in the same fashion and with the same necessary Appendices Utensils and Furniture All this may be and for ought appears to me must be meant in these words The Chancels shall remain as they have done in times past In times past the fabrick of the Church as to the Nave or Body was built somewhat in the form and fashion of a Ship which very figure might mind us thus much that we were in this world as in a Sea tossed and hurried with the troublesome waves and boâ—sterous winds of divers temptations which we could not be carried safely through to our haven of rest and happiness but only in the ship of the Church The Church of old was parted into two principal parts Navis the NAVE or body of the Church and Sacrarium the CHANCEL The first the Nave was common to all the people that were accounted worthy to joyn in the Churches Service the Chancel was proper and peculiar to the Priests and Sacred persons The Nave represents the visible world and the Chancel typifies heaven or as Symeon Thessal applies it The whole Church is a type of heaven Gen. 28. 17. the house of God is heaven upon earth the Nave represents the visible or lowest heaven or Paradise the lights shining alost represent the
bright Stars the circling roof the Firmament the Priests within the Quire beginning the divine Hymns represent the first order of Angels that stand before God the Deacons with the Readers and Singers orderly succeeding the middle order or quire of heaven the whole company of true believers joyning with the Priests and Deacons in heart and affection saying Amen to the divine Hymns and prayers and so inviting and alluring the mercy of God resemble the lowest rank of Angels with whom no prophane Heretick or unclean notorious sinner is suffered to assemble for what fellowship hath light with darkness thus the whole Church typifies heaven but the Chancel parted and separated from the Nave or body of the Church so as that it cannot be seen into by those that are there typifies the invisible heaven or things above the heaven not to be seen by the eye of flesh The Nave or body resembles the lowest visible heaven or Paradise and as man for sin was cast out of Edens Paradise into the earth accursed to briars and thorns there to eat his bread in sorrow and not suffered by the flaming sword to enter again Gen. 3. till after much affliction and sorrow in this troublesome world he shall be reconciled to God by repentance and so his peace being made be received as the thief upon the Cross was to our Lord Christ in Paradise so in like manner notorious sinners were by the sentence of excommunication cast out of that Paradise the body of the Church abroad into the Church porch which represents the earth not to be received in again to the society of the faâ—thful till after a wearisome attendance there in a place call'd of old Narthex or Ferula because those that stood there were under the Churches Ferula or censure begging the prayers entreating the tears hanging upon the knees of all that entred into the Church by much spiritual affliction and castigation they had made their peace and were reconciled In the Nave we shall mention but two things as observable here First the Doors called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beautiful Doors or Gate Acts 3. 2. because those that had entred them might see the whole beauty of the Church and the Pulpit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which stood in the midst or side of the Nave Sym. Thess. This signifies the stone rolled away from the Sepulchre and because the Angel sitting upon it preacht the Gospel of the Resurrection of Christ to the women S. Matth. 28. 6. the Priests and Deacons imitating the Angels pattern from this Pulpit publish and proclaim the glad tidings of the Gospel The Chancel was divided from the Body of the Church Cancellis whence it is called the Chancel This was as was said peculiar to the Priests and sacred persons In it were at least in some principal Churches these divisions Chorus Cantorum the Quire where was an high Seat for the Bishop and other Stalls or Seats for the rest of the Quire yet perhaps this Chorus as also the next called Soleas might be more properly reckoned a part of the Nave and the Chancel properly that which of old was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sanctuary which was separated from the rest of the Church with rails and whither indeed none but sacred persons entered whereas the Laity entred into the other as will appear after but account it to which you please such a place there was and immediately beyond it divided from the Quire with boards on the one side and from the Sanctuary by the rails of the Altar on the other side was a place called Soleas from the Latine Solium or Throne because this was Christs lower Throne his higher or upper Throne was the Altar where the precious body and blood of Christ was consecrated and offered And this was his lower Throne where the Bishop or Priest in Christ his stead stood and distributed the holy Sacrament to the people Beyond this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sanctuary rail'd in of old as you may see plainly Syn. Calc Acts 1. that it might not be prest upon by the multitude Euseb. Hist. l. 10. c. 4. At the upper end of this Sanctuary or Chancel is a large Arch or Absis within that a Seat called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Seat or Seats built for the Bishop and his assistent Priests in the Celebration the middle of which is the highest where the chief Bishop sate which S. Chrys. in his Liturgie calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this Seat is the 56. Can. of Laodic to be understood The Priests ought not to go into the Church and sit in Tribunalibus before the Bishop be entred unless he be sick and cannot come The Bishop sitting in this Seat by the Altar having his assistent Priests sitting with him resembles Christ with his Apostles by him instituting the holy Sacrament and blessing the prayers offered up at the Altar by the Priest Right under this Seat stood the Altar or holy Table the Propitiatory Christs Monument and the Tabernacle of his glory The Shop of the great Sacrifice Sym. Thessal Now that no man take offence at the word Altar Let him know that anciently both these names Altar or holy Table were used for the same things though most frequently the Fathers and Councils use the word Altar And both are fit names for that holy thing For the holy Eucharist being considered as a Sacrifice in the representation of the breaking of the Bread and pouring forth the Cup doing that to the holy Symbols which was done to Christs Body and Blood and so shewing forth and commemorating the Lords death and offering upon it the same Sacrifice that was offered upon the Cross or rather the commemoration of that Sacrifice S. Chrys. in Heb. 10. 9. may fitly be call'd an Altar which again is as fitly call'd an holy Table the Eucharist being considered as a Sacrament which is nothing else but a distribution and application of the Sacrifice to the several receivers To put all out of doubt it is questionless lawful and safe to speak the language of the New Testament and to give this holy thing the name which is given it there now there it is called an Altar Heb. 13 10. we have an Altar S. Paul in the verse before had perswaded that they should not be carried away with strange doctrines of Jewish and carnal observances which are grown unprofitable to those that walk in them For we have an Altar now whereof they that serve at the Tabernacle the Jewish Priests have no right to eat unless they will receive the Faith of Christ our Altar is better than theirs and theirs was but a shadow of ours the Sacrifices of their Altar but types of ours theirs are vanished and ours only continue And for this reason do you leave strange doctrines of legal observances and Jewish Altars and continue in the grace of the Gospel whose Altar is to continue for we have an Altar Again S.
from it It will not therefore follow that the name of Priest which is no shadow of things to come though it were Jewish would become unlawful to Christians 2. The names of those rites and ceremonies which were most Jewish and are grown damnable to Christians may still be lawfully used by Christians in a spiritual and refined sence S. Paul who tells that the Circumcision of the Jews is become so unlawful that if it be used by Christians with an opinion of the necessity aforesaid it forfeits all their hopes of salvation by Christ Col. 2. 2. uses the word Circumcision frequently particularly in that very Chapter Ver. 11. In whom ye Christians are circumcised See p. 149. 3. The word Priest is not a Jewish name that is not peculiar to the Jewish Ministery For Melchisedeck who was not of Aarons Order or Priesthood is called a Priest by S. Paul to the Hebrews often and our Saviour is a Priest after the Order of Melchisedeck and the Ministers of the Gospel are call'd Priests by the Prophet Esay 66. 21. Ier. 33. 17. where they prophesie of the times of the Gospel as will appear by the Context and ancient Exposition Lastly S. Paul where he defines a Minister of the Gospel as well as of the Law as hath been proved p. 78. of the Ration calls him Priest Heb. 5. 8. Chap. To sum up all then That name which was not Jewish but common to others that name which was frequently and constantly used by Primitive Christians that name by which the Prophets foretell that the Ministers of the Gospel shall be called Lastly that name by which S. Paul calls them may not only lawfully but safely without any just ground of offence to sober men be used still by Christians as a fit name for the Ministers of the Gospel and so they may be still called as they are by the Church of England in her Rubrick Priests Pag. 236. lin 13. Add this This Sacrament should be received fasting 3. Counc of Carthag can 29. And so was the practice of the universal Church sayes S. Aug. Epist. 118. which is authority enough in things of this nature namely circumstances of time c. to satisfie any that do not love contention 1 Cor. 11. 16. Yet it will not be amiss in a word to shew the reasonableness of this Catholick usage And the first reason may be this because our minds are clearest our devotion quickest and so we fittest to perform this most high service when we are are in our Virgin spittle as Tertullian expresses it A Second is this it is for the honour of so high a Sacrament that the precious body of Christ should first enter into the Christians mouth before any other meat S. Aug. Ep. 118. It is true that our Saviour gave it to his Disciples after Supper but dare any man quarrel the universal Church of Christ for receiving it fasting This also pleased the holy Ghost that for the honour of so great a Sacrament the body of Christ should first enter into the Christians mouth before all other meats Neither because our Saviour gave it to his Disciples after Supper will it necessarily follow that we should receive it so mingling the Sacrament with our other meats a thing which the Apostle seems to reprehend 1 Cor. 11. there was a special reason for our Saviours doing so his Supper was to succeed immediately to the Passeover and therefore as soon as that was over he instituted his and that he might the more deeply imprint the excellency of this mystery into the minds and hearts of his Disciples he would give it them the last thing he did before he went from them to his Passion knowing that dying mens words move much but he no where appointed what hour and time it should afterward be received but left that to be ordered by them that were after his departure to settle the Churches namely the Apostles and accordingly we find S. Paul 1 Cor. 11. rectifying some abuses and prescribing some rules for the better ordering of some Rites and Ceremonies about the Sacrament and promising when he should come to settle an order for the rest verse 34. from whom S. Aug. seems to think that the Catholick Church received this custom of receiving the Sacrament fasting Ep. 118. Of the Translation of the PSALMS in the Book of Common Prayer THe PSALMS in our English Liturgy are according to the Translation set forth in the latter part of King Henry the Eighths Reign after that Petrus Galatinus had brought in the pronouncing and writing the name Iehovah never before used or heard of in any Language which is used in this our Translation Psal. 33. 12. Psal. 83. 18. The Bishops Bible set forth in the beginning of Queen Elizabeths reign and used in Churches till the New Translation under King Iames though a much different Translation from the former in other parts yet retains the same Psalms without any alteration And therefore whereas it hath Notes upon all the rest of the Books both of the Old and New Testament it hath none at all upon the Psalms not so much as references to parallel places The Reason hereof I suppose was to avoid offending the people who were used to that Translation and to whom the Psalms were more familiar than any other part of the Bible As S. Hierom in his Edition of the Latin Bible retains the Psalms of the Old Latin Translation out of the Septuagint though himself also had translated them juxta Hebraicam Veritatem as they are extant at the end of the Eighth Tome of his works This Our Translation was doubtless out of the Hebrew And though it tyes not it self so strictly to the Letter and words of the Hebrew as the Later Translations would seem to do but takes the Liberty to vary a little for the smoothing of the Language yet it holds to the sence and scope more than some suppose it doth and many times much more than those who would seem to stick so close to the Letter Some have had a conceit that this Translation was out of the Septuagint or which is all one in effect out of the Vulgar Latin But the Contrary is evident and will appear to any man that shall compare them but in any one Psalm In one Case indeed this Translation may seem to follow the LXX and Vulgar Latin against the Hebrew namely in addition of some words or Clauses sometimes whole Verses not found in the Hebrew But this Case excepted where it once agrees with the LXX and Vulgar Latin against the Hebrew it forty times agrees with the Hebrew against them And for these Additions 1. They were made to Satisfie them who had missed those words or Sentences in the former English Translations finding them in the Greek or Latin See the Preface to the English Bible in folio 1540. 2. In that Edition 1540. they were put in a different Character from the rest and in some Later Editions
service p. 316. Reasons why 318 c. The advantage of having our Services performed in such places p. 320 321. That Service may be said privately and why p. 333 c. The Diptychs p. 217. Doxology or Glory be to the Father c. p. 25 32. Dominica Vacat or Vacans which and why so called p. 190. Dominica refectionis p. 132. Dominica in Albis or post Albas rather why so called p. 155. E. Ejaculations commended by S. Aug. p. 62 63. Of Ember-weeks p. 128. which they are ibid. Why Wednesday Friday and Saturday observed in them ibid. On Easter-day special Hymns instead of the usual Invitatory p. 141. Proper Psalms for it p. 143. and proper Lessons 145 c. The Antiquity thereof p. 147. Contention in the Church when to be kept p. 148. The determination of the Nicene Council about it ibid. How to find out Easter p. 150. Munday and Tuesday in Easter-week why kept p. 150. Easter solemnized of old Fifty days together 151. Baptism ministred anciently at no times but the Eves of Easter and Whitsuntide p. 153. The new Baptized come to Church in White Vestures with Lights before them ibid. Baptism ministred all times of the year p. 154. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Easter p. 175. Epiphany used of old for Christmas-day p. 115. Mistakes upon the Identity of the word ibid. In Latin Epiphany why ibid. Of the Antiquity thereof p. 116. Of the Sundaies after the Epiphany p. 116 c. Epistles p. 92. of the Antiquity and fitness of the Epistles and Gospels p. 92 93. Epistles from Trinity to Advent and the reason of their choice 185 c. F. Fast. See Lent Good-Friday c. If a Fast for an Holyday fall upon an Holy-day then the Fast is to be kept the day before that p. 114. To Feast on Friday is not to hold Communion with the Catholick Church but with the Turks p. 88. The Week of Fasts which and why so called p. 134. Festivals S. Andrew p. 198. Conversion of S. Paul p. 199. why kept rather than the day of his death ibid. S. Philip p. 202. S. James p. 204. The Apostles in the Primitive times had not several days of Solemnity saith Durandus not probably though p. 202. One day for all ibid. In the Latin Church the Calends or first of May. In the Greek the Feast of S. Peter and S. Paul ibid. No Fast on S. Philip and S. James why p. 204. S. John Baptist his Birth celebrated and why p. 204. His beheading 205. S. Michael and All Angels why a Feast then p. 205. Tutelar Angel of the Church of the Jews and so of the Christians p. 206. All Saints why kept p. 206. S. Stephen p. 106. 109. S. John H. Innocents The Observation of Saints Days ancient p. 107. The Days of Saints deaths kept rather than of their Births or Baptism why p. 108 â—â—9 â—ome Holy days have Fasts and some 〈◊〉 111 113 114. Purification of S. Mary p. 200. Feast of Circumcision or New-years day p. 110. Of a later institution ibid. Great solemnities have some days after them in Prorogationem Festi ibid. Font. Baptism to be at the Font p. 258. Why so called ibid. placed in the Church-Porch Significantly ibid. After in Churches but not all but only in the City Church hence called the Mother Church ibid. in high Veneration p. 259. G. Glory be to the Father c. is both Hymn and Creed p. 25. A fit Close for any religious Services ibid. Glory be to the Father c. said at the ends of Psalms never quarrelled by any till Arius 32. Glory be to the Father c. in the Litany p. 85. Glory be to thee O Lord. Reason of saying it when the Gospel is named p. 213. Thanks be to God for this Gospel Vsed to be said after the Gospel and the Reason of it p. 214. Godfathers p. 255. Good-Friday a most strict Fast. Why so called p. 137. The Gospel out of S. John why upon that day ibid. The Antiquity thereof p. 138. Gospel Râ—tes used at the reading of the Gospel p. 213 c. Standing at the Gospel ibid. To kiss the Book the Fashion in some places p. 214. Of Gospels and the reason of their choice p. 93. Reason of saying Glory be to thee O Lord at the Gospel 213 c. Of the Gospels from Trinity to Advent p. 183. H. Holy-days p. 88. They are either Fasting-days or Festivals p. 89. Are of excellent use ibid. Of the particular Festivals p. 90 91 92. Holy week which and why so called p. 134. Called also Great Week ibid. Holy Table so called considering the Eucharist as a Sacrament p. 327. The Altar so called considering the Eucharist a Sacrifice ibid. And so it is called Heb. 13. 10. and S. Matth. 5. 23. p. 328. Altars always had in high estimation p. 330. The Holy Tables set where the Altars stood ib. Of Hymns the Antiquity of them p. 42. Most properly to be Sung p. 44. And why ibid. The profit of it ibid. Standing the proper posture of Hymns ibid. Why 45. Te Deum framed miraculously by S. Ambrose and Aug. ib. Why Hymns after Lessons 46. And why those appointed ibid. Magnificat Nunc Dimittis quarrell'd at Answered p. 47. L. Lent The Antiquity thereof p. 122. In imitation of Moses Elias and our Saviour p. 123. Why not kept immediately after Christs Baptism p. 123,124 Why call'd Lent p. 125. In Lent the glory of the Altar's hid why 48. Benedicite then used p. 49. Te Deum Benedictus Magnificat Nunc Dimittis may be said more often Excepting in Lent and Advent why p. 48. The Litany p. 79. Vsed in Processions why ib. Vsed at the Communion Ordinations c. ib. Probable to be derived from the Apostles Times p. 80. Donum Precum ib. Of the Litany of our Church 81. The Sum of it 81 82. The Nature of it Short Ejaculations 82. The former part of the Litany may be said by a Deacon as in Cathedral and Collegiate Churches The Later peculiarly by the Priest and why 84 85. Secretae what they are The reason of them 86. The Litany when to be said and why then 87 88. The Litany a distinct Service p. 208. Lords Prayer p. 22. The frequent use thereof why ib. The Doxology omitted in the Lords Prayer why p. 23. But deliver us from evil Amen Said by the people when and why ib. Give us this day our daily Bread understood by the Fathers of the Eucharist 237 238. No prayer before Sermon but the Lords Prayer p. 220. The Lessons Of the choice of them out of the Old and New Test. p. 33 39. Mingling Services of divers sorts a wise Constitution of the Church why 34. At the Reading of the Lessons the Minister is to turn to the people 35 36. The Prophet Esay read last before Christmas and why p. 40. A several course in reading Lessons Ordinary p. 39. for Sundaies p. 40. for Saints days p. 41. The
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
fruition of the glorious Godhead Trinity in Unity and Unity in Trinity to be adored for ever God the Father God the Son and God the Holy Ghost accept sanctifie and bless this place to the end whereunto according to his own Ordinance we have ordain'd it to be a Sanctuary to the most High and a Church for the living God The Lord with his favour ever mercifully behold it and so send upon it his spiritual Benediction and Grace that it may be the House of God to him and the Gate of Heaven to us Amen Haec precatus Episcopus Baptisterium adit atque impositâ manu ait REgard O Lord the Supplications of thy Servants and grant that those Children that shall be baptiz'd in this Laver of the New birth may be sanctified and washed with the Holy Ghost delivered from thy wrath received into the Ark of Christs Church receive herein the fulness of Grace and ever remain in the number of thy faithful and elect Children Suggestum dein GRant that thy Holy Word which from this place shall be preach'd may be the savour of life unto life and as good seed take root and fructifie in the hearts of all that shall hear it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoque GRant that by thy Holy Word which from this place shall be read the hearers may both perceive and know what things they ought to do and also may have Grace and Power to fulfil the same Sacram etiam Mensam GRant that all they that shall at any time partake at this Table the highest blessing of all thy Holy Communion may be fulfill'd with thy Grace and Heavenly Benediction and may to their great and endless Comfort obtain Remission of their sins and all other Benefits of thy Passion Locum Nuptiarum GRant that such persons as shall be here joyned together in the holy estate of Matrimony by the Covenant of God may live together in holy Love unto their lives end Vniversum denique Pavimentum GRant to such bodies as shall be here interr'd that they with us and we with them may have our perfect consummation and bliss both in body and soul in thine everlasting kingdom Tum flexis genibus ante sacram Mensam pergit porro GRant that this place which is here dedicated to thee by our Office and Ministry may also be hallowed by the sanctifying power of thy holy Spirit and so for ever continue through thy Mercy O blessed Lord God who dost live and govern all things world without end Grant as this Chappel is separated from all other common and profane uses and dedicated to those that be sacred only so may all those be that enter into it Grant that all wandring thoughts all carnal and worldly imaginations may be far from them and all godly and spiritual cogitations may come in their place and may be daily renew'd and grow in them Grant that those thy servants that shall come into this thy holy Temple may themselves be made the Temples of the Holy Ghost eschewing all things contrary to their profession and following all such things as are agreeable to the same When they pray that their prayers may ascend up into Heaven into thy presence as the Incense and the lifting up of their hands be as the morning sacrifice purifie their hearts and grant them their hearts desire sanctifie their spirits and fulfil all their minds that what they faithfully ask they may effectually obtain the same When they offer that their Oblation and Alms may come up as a Memorial before thee and they find and feel that with such Sacrifices thou art well-pleased When they sing that their souls may be satisfied as with marrow and fatness when their mouth praiseth thee with joyful lips When they hear that they hear not as the word of man but as indeed it is the Word of God and not be idle Hearers but Doers of the same Populus interea tacite ingressus in imis substitit dum haec in Cancellis agerentur quibus finitis sedes quisque suas jussi capessunt atque ad solennem Liturgiam Sacellani se parant Alter Sacellanorum coram sacra mensa venerans sic incipit IF we say we have no sin we deceive our selves and the truth c. Confessionem Absolutionem Dominic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recitant c. Psalmos canunt pro tempore accommodos Ps. 84. 122 132. alternis respondente populo quibus facultas erat libri Lectio prima definitur ex 28. Gen. à ver primo ad finem Hymn Te Deum c. Lectio secunda ex secundo capite S. Joh. à vers◠13. ad finem Hymn Psal. 100. I Believe in God c. Et post usitatas Collectas hanc specialem addidit Episcopus O Lord God mighty and glorious and of incomprehensible Majesty thou fillest Heaven and earth with the Glory of thy presence and canst not be contain'd within any the largest compass much less within the narrow walls of this Room yet forasmuch as thou hast been pleased to command in thy holy Law that we should put the Remembrance of thy Name upon places and in every such place thou wilt come to us and bless us we are here now assembled to put thy name upon this place and the Memorial of it to make it thy house to devote and dedicate it for ever unto thee utterly separating it from all worldly uses and wholly and only consecrate it to the invocation of thy glorious Name wherein supplications and intercessions may be made for all men thy sacred Word may be read preached and heard the Holy Sacraments the Laver of Regeneration and the Commemoration of the precious death of thy dear Son may be administred thy Praise celebrated and sounded forth thy people blessed by putting thy Name upon them we poor and miserable creatures as we are be altogether unfit and utterly unworthy to appoint any earthly thing to so great a God And I the least of all thy servants no ways meet to appear before thee in so honourable a service yet being thou hast oft heretofore been pleased to accept such poor offerings from sinful men most humbly we beseech thee forgiving our manifold sins and making us worthy by counting us so to vouchsafe to be present here among us in this religious action and what we sincerely offer graciously to accept at our hands to receive the prayers of us and all others who either now or hereafter entring into this place by us hallowed shall call upon thee And give us all grace when we shall come into the house of God we may look to our feet knowing that the place we stand on is holy ground bringing hither clean thoughts and undefiled bodies that we may wash both our hearts and hands in innocency and so compass thine Altar I am alter Sacellanus denuo exiens venerans ante sacram Mensam incipit Litaniam in fine cujus recitavit hoc ipse Episcopus O Lord God who dwellest