sin we have an advocate with the father Jesus Christ the righteous and he is the propiciation for our sins After which the Minister shall proceed saying Lift up your hearts Answer We life them up unto the Lord. Minister Let us give thanks unto our Lord God Answer It is meet and right so to do Minister It is very meet right and our bounden duty that we should at all times and in all places give thanks unto thee O Lord holy father almighty everlasting God Here shall follow the proper preface according to the time if there be any specially appointed Or else immediately shall follow Therefore with angels c. Proper Prefaces Upon Christmas day and seven dayes after BEcause thou didest give Jesus Christ thine onely son to be born as this day for us who by the operation of the holy Ghost was made very man of the substance of virgin Mary his mother and that without spot of sin to make us clean from all sin Therefore with c. Upon Easter day and seven dayes after BUt thiefly are we bound to praise thee for the glorious resurrection of thy son Jesus Christ our Lord for he is the very Pascal Lamb which was offered for us and hath taken away the sin of the world who by his death hath destroyed death and by his rising to life again hath restored to us everlasting life Therefore with c. Upon the Ascention day and seven dayes after THrough thy most dearly beloved son Jesus Christ our Lord who after his most glorious resurrection manifestly appeared to all his Apostles and in their sight ascended up into heaven to prepare a place for us that where he is thither might we also ascend and reign with him in glory Therefore with angels c. Upon Whitsunday and six dayes after THrough Jesus Christ our Lord according to whose most true promise the holy ghost came down this day from heaven with a sodain great sound as it had been a mighty winde in the likenesse of fiery tongues lighting upon the apostles to teach them and to lead them to all truth giving them both the gift of divers languages and also boldnesse with servent zeal constantly to preach the Gospell unto all nations whereby we are brought out of darknesse and errour into clear light and true knowledge of thee and of thy son Jesus Christ. Therefore with c. Upon the Feast of Trinity onely IT is very meet right and our bounden duty that we should at all times and in all places give thanks to thee O Lord almighty and everlasting God which art one God one Lord not one onely person but three persons in one substance For that which we beleeve of the glory of the father the same we beleeve of the son and of the holy Ghost without any difference or inequality Therefore with c. After which prefaces shall follow immediately THerefore with angels and archangels and with all the company of heaven we laude and magnifie thy glorious name evermore praysing thee and saying Holy holy holy Lord God of hosts Heaven and earth are full of thy glory glory be to thee O Lord most high Then shall the Minister 1 B. of Edw. 6. turning himself to Gods boord kneel down and kneeling down at Gods boord say in the name of all them that shall receive the Communion this Scot. Lit. Collect of humble accesse to the holy Communion as followeth prayer following WE do not presume to come to this thy table O merciful Lord trusting in our own righteousnesse but in thy manifold and great mercies We be not worthy so much as to gather up the crumbes under thy table But thou art the same Lord whose property is alwayes to have mercy Grant us therefore gratious Lord so to eat the flesh of thy dear son Jesus Christ and to drink his blood that our sinfull bodies may be made clean by his body and our souls washed through his most precious blood and that we may evermore dwell in him and he in us Amen Common Prayer Scot. Lit. Then the Minister standing up shall say as followeth Then the Presbyter standing up shall say the prayer of consecration as followeth but then during the time of Consecration he shall stand at such a part of the holy Table where he may with the more ease and decency use both his hands ALmighty God our heavenly Father which of thy tender mercy didst give thine onely son Jesus Christ to suffer death upon the crosse for our Redemption who made there by his one oblation of himself once offered a full perfect and sufficient sacrifice oblation and satisfaction for the sins of the whole world and did institute and in his holy Gospel commandus to continue a perpetual memory of that his precious death until his coming again Hear us O merciful Father we beseech thee Scot. Lit. 1 B. of Edw. 6. And of thy almighty goodnesse vouchsafe so to blesse and sanctifie with thy word and holy Spirit these thy gifts and creatures of bread and wine that they may be unto us the body and blood of thy most dearly beloved Son so that we receiving them according c. And with thy holy spirit and word vouchsafe to blesse and sanctifie these thy creatures and gifts of bread and wine that they may be unto us the body and blood of thy most dearly beloved Son Jesus Christ who in the same night that he was c. And grant that we receiving these thy creatures of bread and wine according to thy son our Saviour Jesus Christs holy institution in remembrance of his death and passion may be partakers of his most blessed body and blood who in the same night that he was betrayed took bread and when he had given thanks he broke it and gave it to his disciples saying K Take eat this is my body which is given for you do this in remembrance of me Likewise after supper he took the Cup and when he had given thanks he gave it to them saying Drink ye all of this for this is my blood of the new Testament which is shed for you and for many for remission of sinnes do this as â—â—t as you shall drink it in remembrance of me Scot. Lit. 1 B. of Edw. 6. At these words took bread that Presbyter that officiates is to take the patten in his hand Here the Priest must take the bread into his hands At these words took the cup he is to take the chalice in his hand and lay his hand upon so much be it in the chalice or slaggon as he intends to consecrate Here the Priest shall take the cup into his hands Scot. Lit. 1 B. of Edw. 6. Immediately after shall be said this memorial or Prayer of Oblation as followeth These words before rehearsed are to be said turning still to the Altar without any elevation or shewing the Sacrament to the people Wherefore O Lord and heavenly Father according to the institution of
work thou and thy son and thy daughter thy man-servant and thy maid-servant thy cattle and the stranger that is within thy gates for in six dayes the Lord made heaven and earth and the sea and all that in them is and rested the seventh day Wherefore the Lord blessed the seventh day and halowedit v. Honour thy father and thy mother that thy dayes may be long in the land which the Lord thy God giveth thee vi Thou shalt do no murder vii Thou shalt not commit adultry viii Thou shalt not steal ix Thou shalt not bear false witnesse against thy neighbour x. Thou shalt not covet thy neighbous house thou shalt not covet thy neighbours wife nor his servant nor his maid nor his Ox nor his Asse nor any thing that is his Question What doest thou chiefly learn by these Commandments Answer I learn two things My duty towards God and my duty towards my neighbour Question What is thy duty towards God Answer My duty towards God is to beleeve in him to fear him and to love him with all my heart with all my minde with all my soul and with all my strength To worship him To give him thanks To put my whole trust in him To call upon him To honour his holy name and his word and to serve him truly all the dayes of my life Question What is thy duty towards thy neighbour Answer My duty towards my neighbour is to love him as my self and to do to all men as I would they should do unto me To love honour and succour my father and mother To honour and obey the King and his Ministers To submit my self to all my governours teachers spiritual Pastours and Masters To order my self lowly and reverently to all my betters To hurt no body by word nor deed To be true and just in all my dealing To bear no malice nor hatred in my heart To keep my hands from picking and stealing and my tongue from evil speaking lying and slaudring To keep my body in temperance sobernesse and chastity Not to cover nor desire other mens goods But learn and labour truely to get mine own living and to do my duty in that state of life unto which it shall please God to call me Question My good childe know this that thou art not able to do these things of thy self nor to walk in the commandments of God and to serve him without his special grace which thou must learn at all times to call for by diligent prayer Let me hear therefore if thou canst say the Lords prayer Answer OUr Father which art in heaven hallowed be thy name Thy kingdom come Thy will be done in earth as it is in heaven Give us this day our dayly bread And forgive us our trespasses as we forgive them that trespasse against us And lead us not into temptation but deliver us from evil Amen Question What desirest thou of God in this prayer Answer I desire my Lord God our heavenly father who is the giver of all goodnesse to send his grace unto me and to all people that we may worship him serve him and obey him as we ought to do And I pray unto God that he will send us all things that be needful both for our souls and bodies And that he will be merciful unto us and forgive us our sins and that it will please him to save and defend us in all dangers ghostly and bodily And that he will keep us from sin and wickednesse and from our ghostly enemy and from everlasting death And this I trust he will do of his mercy and goodnesse through our Lord Jesu Christ. And therefore I say Amen So â—e it Question HOw many Sacraments hath Christ ordeined in his Church Answer Two onely as generally necessary to salvation that is to say Baptisme and the supper of the Lord. Question What meanest thou by this word Sacrament Answer I mean an outward and visible signe of an inward and spiritual grace given unto us ordeined by Christ himself as a means whereby we receive the same and a pledge to assure us thereof Question How many parts are there in a Sacrament Answer Two the Outward visible signe and the inward Spiritual Grace Question What is the Outward visible signe or form in baptisme Answer Water wherein the person baptised is dipped or sprinkled with it in the name of the Father and of the Son and of the holy Ghost Question What is the inward and spiritual Grace Answer A death unto sin and a new birth unto righteousnesse For being by Nature born in sin and the children of wrath we are hereby made the children of Grace Question What is required of persons to be baptised Answer Repentance whereby they forsake sin and faith whereby they stedfastly beleeve the promises of God made to them in that Sacrament Question Why then are Infants baptised when by reason of their tender age they cannot perform them Answer Yes they do perform them by their Suerties who promise and vow them both in their names which when they come to age themselves are bound to perform Question Why was the Sacrament of the Lords supper ordeined Answer For the Continual remembrance of the Sacrifice of the death of Christ and the benefits which we receive thereby Question What is the outward part or signe of the Lords Supper Answer Bread and Wine which the Lord hath commanded to be received Question What is the inward part or thing signified Answer The body and Blood of Christ which are verily and indeed taken and received of the faithful in the Lords Supper Question What are the benefits whereof we are partakers thereby Answer The strengthening and refreshing of our souls by the body and blood of Christ as our bodies are by the bread and wine Question What is required of them which come to the Lords Supper Answer To examine themselves whether they repent them truely of their former sins stedfastly purposing to lead a new life have a lively faith in Gods mercy through Christ with a thankful remembrance of his death and be in Charity with all men So soon as the children can say in their mother tongue the articles of the faith the Lords prayer the ten Commandments and also can answer to such questions of this short Catechisme as the Bishop or such as he shall appoint shall by his discretion appose them in then shall they be brought to the Byshop by one that shall be his Godfather or Godmother that every childe may have a witnesse of his Confirmation And the Bishop shall confirm them on this wise Confirmation Or D laying on of hands Our help is in the name of the Lord.  Answer  Which hath made both heaven and earth  Minister  Blessed is the name of the Lord.  Answer  Henceforth world without end 1 B. of Edw. 6. Minster Minister Lord hear our prayer The Lord be with you Answer Answer And let our cry come unto thee
Some not all some of the old Ceremonies not of those late innovations of the Church of Rome but of those Ceremonies which antidate the Popish Masse hundreds of yeers It is a very pittiful one that trite and false Objection That our Liturgy hath its rise and Original from the Masse-Book ask why because say they all that is in our Liturgy is in the Masse-Book directly false The beginning of morning Prayer Sentences Exhortation Confession Absolution all to the Lords Prayer several Collects in the Litany the rehearsal of the Decalogue and divers Collects belonging to the Communion service are no where to be found either in the Masse-Book or any other Popish service So the All is false But admit all our Liturgy were to be found in the Masse Book that is no evidence it hath its Original from thence not onely the Lords prayer and Book of Psalms but the greatest and most edifying part of Canonical Scripture is there to be found as well as our Liturgy why do we not therefore ascribe its Original to the Masse-Book and upon that very score renounce it Nay if our Book was a compliance with the Papists as the late Assembly have urged against it assuredly it ill sorted with the Prudence of such Divines to present the world with their own establishment under a title borrowed expressly from the Papists their Directory being the same both name and thing with the Directorium Sacerdotum in the Romish Church Such shall have no just cause with the Ceremonies received to be offended Another great exception against our Liturgy is the scandal it hath given to many That some have taken offence there at there is no dispute it shall be granted that they have taken it justly and upon due consideration we deny against all opponents Nor is scandal alone sufficient of it self to cause abolition Quamvis quod obtruditur scandalum asserat quia tamen verbo dei per se non repugnat concedi poâ—est saith the great Legislator of the other side Although that which is enjoyned doth bring some scandal with it yet if it be not of it self against the word of God it may be yeelded to Agreeable to Calvins Doctrine Geneva acteth Nous scavons quelle occasion de Scandal plusieurs ont prins du changement que nous avous fait en cest vne droit we know well enough that many have taken occasion of scandal at the changes we have made in this subject so she in her Rubrick before the Communion And fully perswaded I am the abolishers of the Liturgy of this Church cannot but have the same sense of many scandalised by the change of the Liturgy into a Directory I must professe my self of those many to be one upon a solemn day summon'd we are by a bell to Church thither we come what to do to offer up our prayers and prayses in the Congregation it may be and it may not be so for such prayers may scarce be reputed ours whereof as we know not a syllable before-hand what they are so when they are uttered we often hear but little understand lesse and in our judgements consent to least of all told we are by considerable persons engaged in this change that the imposition of set forms was introduced into the Primitive Church as a defensive b against the Arrian and Pelagian Hereticks which did convey their poyson in their set forms of Prayers and hymnes if so never times required the practise of set Prayers upon that consideration more then these never was the poyson of hetorodox opinions more ingredient into the publick prayers of the Church then now where one decryes the Deity of Christ and his mediatorship by making no applications to him nor to God by him Another sets him up too high by omitting of confession of sins as impertinent in those who are planted into Christ and being so as he conceiveth sin not at all if nothing of unsound belief be uttered yet how frequent is the venting of several passions upon the private interest of mens factious ingagement even so far as many have preferred their Petitions to God for the destruction of the very Presbyterial Government whereof Mr. Edwards giveth several instances Who can not justly be offended at such mis-carriages in so holy a duty Far be it from me to charge the generality of our new ministery with these blemishes confesse I must and will many very many of them are excellently qualified and endowed with gifts proper for this sacred duty and do exercise those gifts to the great edification of their congregations but in the mean time if such miscarriages have actually happened already or may so hereafter through the violent passions of other men mis-principled may it not justly be judged a matter of scandal and offence to such as have a due value for that holy ordinance and consequently may not those worthier men be conceived guilty of the crime through whose misprovidence these errours have come to passe How much better were an amicable compliance on both sides by prescribing set forms for the desk and allowing conceived prayer for the Pulpit so that neither may professe and engrosse the whole service to it self but share and divide it by a friendly agreement untill such an award shall be made by those who assume the power of Arbitration in this affair slender hopes have I to see much of either order or edification in the service of our Church The Table and Kalender Expressing the Psalms and and Lessons to be said at Morning and evening prayer throughout the yeer except certain proper feasts as the rules following more plainly declare The order how the Psalter is appointed to be read CHAP. II. Common Prayer Scotch Liturgy The Psalter shall be read through once every moneth And because that some months be longer then some other be it is thought good to make them even by this means The Psalter shall be read through once every month save February and in that month so far as the Psalms are appointed for 28 or 29 dayes in tht leap year TO every moneth shall be appointed as concerning this purpose just xxx dayes And because January and March hath one day above the said number and Februarie which is placed between them both hath onely xxviii dayes February shall borow of either of the monthes of January and March one day And so the Psalter which shall be read in February must begin at the last day of January and end the first day of March. And whereas Scotch Littur many monthes have c. May July August October and December have xxxi dayes a peece it is ordered that the same Psalms shall be read the last day of the said moneths which were read the day before so that the Psalter may begin again the first day of the next monethes ensuing Now to know what Psalms shall be read every day Look in the kalender the number that is appointed for the Psalmes
heard the book of Job read unto you at its solemn office and peculiar time And a little after sequente die speaking of good-Fryday Lectus est de more liber Joniae the next day according to the old wont was read the book of Jonas his convert St. Aust. to the same purpose Nunc interposita est solemnitas sanctarum dierum quibus certas ex Evangelio lectiones oportet in Ecclesia tractari quae ita sunt annuae ut aliae esse non possunt Now is the Solemnity of the holydayes meaning Easter wherein set Lessons out of the Gospel are ordered to be read which are so determined and limited as they can be no other And elsewhere intercesserunt ut omitteremus textum hujus Epistolae quaedam pro diebus festis solemnia lectionum quae non potuerunt nisi legi Solemn Lessons appointed for festival dayes which must not be left unread interposed and caused me to omit a while the text of this Epistle The Contents of the Chapters were devised as helpful indexes to facilitate the more speedy finding out of the most remarkable passages being onely serviceable for private use For which reason from the tenth Chapter of the Prov. to the twenty fift there are no contents prefixt these Chapters being not as the other written in method or upon a set subject but occasionally uttered at several times and observed by Solomons Courtiers who committed them to writing as they occurred to their memories And before every Lesson the Minister shall say thus The Primitive Custome in this particular was surpassing edifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deacon stood up proclaiming aloud Listen my Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the Reader begins to read first inviting his audience to attention by saying these words Thus saith the Lord. After the first Lesson shall follow Te Deum This order of intermixing Hymnes and Psalmes with Lessons is made in pursuance of that excellent Canon of Laodicea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not meet to sing the Psalmes in a continued course in the Church but to interpose a Lesson between evey Psalm So ordered saith Balsamon that this might be as a rest in musick and after that the congregation to sing again that the service might not be thought tedious and therefore he Con's that Councel many thanks for so discreet a Canon Indeed Breve videbitur tempus quod tantis operum varietatibus occupatur The variety of such changes is an excellent disposing of the time in such imployments Nothing is certainly more delightful not onely to the outward senses of the Body but even to the very soul it self then variety this it is which calls up in her her former vigor and vivacity this that makes her shake off her former lassitude embracing every new object with a most greedy desire every change is as it were an unbending of the minde the very heathen Orator found it so Stilus lectione requiescit ipsius lectionis taedium vicibus levatur The stile is refresht by reading and reading it self is much relieved by interchanges The observation of this Rule in other relations hath been motive all sufficient to Gods people in all ages to frame their Divine service so Mosaick of so many peeces so commodiously disposed to rescue each other from tediousnesse as upon every transition and passage from one Duty to another the spirit may still reserve an appetite whence it is that Consessions prayers Doxologies Psalms Lessons c. are assigned their proper vicissitudes and divide the time alloted for such sacred perfomances so as the soul may attend every motion of them Te Deum laudamus This hymn passeth up and down as the Composition of St Ambrose and St. Augustine joyntly upon occasion of St. Augustines conversion and Baptisme by St. Ambrose But the very learned Primate of Armagh produceth two very ancient M. S. S. wherein it is ascribed to Nicetius and from Monardus proveth that it is not mentioned by any ancient Author before St. Bennet betook himself to a monastick life which was about the year 500 who speaks of it in his Canonical Rules or Benedictine Office in whose time one Nicetius a Bishop lived and perhaps the same to whom it is ascribed But be he the Author or be he not the frame is so excellently modelled as the Church of human structure could not enjoyn a better and indeed the structure 't is alone that is human the materials being divine and of sacred derivation as for the avoiding of prolixity I have noted in the Margin Or Benedicite This is called the Hymne of the three children the first mention I finde of it in antiquity is in the fourth councel of Toledo Anno 634. which saith Ecclesia Catholica per totum Orbem diffusa celebrat the Catholick Church spread over all the Earth doth sing it and that juxta antiquam consuetudinem agreeable to the ancient custom Benedictus This hymn with Nunc dimittis and Magnificat are faulted because being made upon occasion of particular benefits they are not applicable to all To which it is answered that these hymns are not absolutely commanded but being joyned with others the rule of our Church is precisely this or that leaving in the minister a power to make his own election Again this Argument hath the same force and edge against Davids Psalms many of which were composed upon private emergences and seem as incommodious for publick concernments which yet we dare not upon that account proscribe out of the service of the Church Nor may I pretermit the Canon of the Belgick Church established by the Synod of Dort Hymni Mariae Zachariae Simeonis cantabuntur the Hymns of Mary Zachary Sime on shall be sung Then shall be said the Creed The Creed neither this nor any other was never any part of the Liturgy or publick office either in the Greek or in the Latine Church until nigh upon 600. years after Christ the onely and constant use thereof in publick was the prescribing it as the great Lesson for the Catechumens to learn and rehearse in Publick in order to their Baptisme So for this Creed Ruffinus tells us it was the Roman mode qui gratiam Baptismi suscepturi sunt fidelium populo audiente symbolum reddunt They who are about to receive the grace of Baptism rehearse the Creed in the hearing of all the faithful And being himself about to expound upon it he first premiseth that he intends to tie himself to the order and form quem in Aquileiensi Ecclesia per lavacri gratiam suscâ—pimus which in the Church of Aquileia we received when we were admitted to the laver of Regeneration So for the Hiero solymitan Creed Cyril his Catecheses are explications upon it for the instruction of the Carechumens so for the Nicene or rather the Constantinopolitan Creed Epiphanius tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Catechumen who intended
devotum Deo obsequium Eucharistia resolvit an magis obligat nonne solemnior erit statio tua si ad aram Dei steteris Accepto corpore Domini reservato utrumque salvum est participatio beneficii executio officii So also of dayes of Station many think they must then forbear to come to the prayers of the sacrifices because the station is to be dissolved by the receiving of the body of the Lord what then doth the Eucharist countermand the duty due to God doth it not rather oblige us to it Shall not thy station be the more solemn if performed before Gods Altar the Body of our Lord being taken and reserved both are secured the participation of his blessed Son and the discharge of the duty Here I say some understand by Stations those dayes viz. All Sundayes of the year and all the interval between Easter and Pentecost on which according to primitive custome it was not permitted to kneel at prayers and these dayes were noted as of singlar contrariety to Humiliation The custom is acknowledged and so also is it that statio properly signifieth standing but both these concessions will be improved no further but onely to render their interpretation a specious fallacy For to my reading statio is never by any Author of those early ages applied in reference to that custom not in Tertullian I am certain no not withstanding his ad aram Dei steterts For not to reinforce the absurdity of one word denoting in the same Author two things so contradictory as fasting and feasting Tertullian tells us statio is of military extraction de miluari exemplo nomen accipit it borroweth its name from military example if so then not derived from the pretended custome of standing Now the military mode was this so many Souldiers were ordered to be upon the respctive guards there were they to continue compleatly armed and on horse-back ready to receive any impression of an assaulting enemy in that posture were they to abide anciently from morning to night until Paulus Aemylius observing it to be to great a burthen both for horse and man appointed these gards should at noon be relieved with fresh both men and horses Now because according to the martial discipline none was permitted to depart the gard until the time presixt Christians who on the dayes of Humiliation tied themselves as strictly to Religious duty did aptly enough impose upon those dayes the name of Stations And this will conclude sufficiently for the figurative against the proper sense of Stations Further to illustrate Tertullian by Tertullian elsewhere remonstrating the mischievous consequences of unequal yokes where a Christian woman marcheth with an Infidel â—e delivereth himself thus Si statio facienda sit maritus eo Die conducat ad Balnea si jejunia observanda sunt maritus cadem die convivium exerceat If a station be to be kept the husband may the same day lead her to the Baths If a solemn fast must be observed the husband may the same day make a feast where statio must necessarily denote a day of Humiliation For Tertullians designe is to shew that the Church and the Husband may be at crosse purposes and to command things contrary to each other And the Bath being as the mode was then applied to Luxury was as opposite to humiliation as a feast to a fast But here it seemes say some Tertullian did not consider both these under a real identity but as different things for else one instance would have served To which I answer true it is Tertullian doth somewhat distinguish them the difference being this that stations signified the lesse and jejunia the more solemn fasts these continued from morning to night and they onely to the ninth hour or three in the after-noon whence it is that Tertullian calls them in a scoff stationum semi-jejunia Half-fasted stations Having thus I hope made a clear prospect into Tertullians dark minde in reference to these stations the construction of the former passage is very facile viz. That whereas many were scrupulous of coming to the Eucharist upon wednesdayes and Fridays lest the receiving of the Elements should prove a breaking of their Fasts which were to be continued untill three in the after-noon Tertullian tells them they were in the wrong and that the Eucharist is so far from dissolving the duty of Fasting as it makes the work more valuable in Gods sight But if they would not credit him then there is another expedient will salve both sores viz. The taking of the Body and reservation of it to be eaten at home ante omnem cibum Fasting as he in the same book doth hint whereby neither the Fast will be interrupted nor the other duty neglected To forgive our enemies c. Amongst all the inordinate lusts of our corrupt nature no one is so unreformable so obstinate so stubborn as hatred and therefore our Saviour at his Sermon upon the mount that excellent summary of Christian institution administreth more expressly towards the mortification of this immortal passion Blesse them that curse you a precept whereby the keen edge of revenge is not onely blunted but turned the contrary way A precept by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and additional explication of the fift Petition of the Lords prayer For lest we should imagin the whole duty of charity towards our neighbour lodged in a bare remission of the injury and an indisposition to revenge he extends his discipline to an higher pitch commanding us not onely to forgive our enemies but to love them yea to blesse i. e. to wish all the good we can to those which curse us for seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are put heare as termes contradistinct as Grotiâ—s hath noted aright and seeing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never doth nor considering the simples whereof it is composed can import any malediction but what is attended with imprecation and cursing I cannot conceive so meanly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place to think with this learned man it implieth no more but benignis verbis compellare to Speak our Execrators fair but that it intendeth a serious praying for an accumulation of all blessings upon them so I am sure did the Primitive Fathers understand it For in the prayer for all states which was their Litany and very neer resembleth ours one Petition was for those that hate us and persecute us as is evident by the Constitutions ascribed to Clemens which I the more confidently rely upon because Justin martyr tells Trypho the Jew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For you and all men whatsoever who are maliciously minded against us we send forth our Prayers This I cannot but note in recommendation of our Churches Charity in this Petition towards the great enemies of her Religion she Praying in this excellent and solemn form even for those who do as solemnly curse her The Jews first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Execrating
in their Synagogues all those who professe the Christian faith So in Justin Martyrs time and so etiam nunc even at this very present as the famous Grotius sufficiently demonstrateth Secondly the Papists who make it a peculiar part of their service appointed for Maunday-thursday to curse with bell Book and candle all whom they account for hereticks as appeareth by their Bulla Caenae O Christ hear us The Civilians have a saying voluntas fortior attenditur ex geminata expressione the meaning of a man is best understood by iterating and doubling of the expression No lesse true in those resorts we make to God the frequent repeating of our supplications striking the more forceable impression upon our soules Whence the so often redoubling of several members of Davids Psalms whence our Saviour in his great agony conflict prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 using alwayes the very same words whence in the primitive Church the Litanies which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prayers spirited with the greater vehemency were alwayes full of such reduplications as may be seen by the several forms mentioned by the constitutions of Clemens and in the several Liturgies of those early times A thanksgiving for rain Gods blessings and our prayses are the great intelligencers which negotiate betwixt him us The first are testimonials to us that our Prayers and Almes miscarried not in their way got safe to heaven The last are certificates to him that his blessings got safe to us for that we have received his gifts no notice will he take from any but our selves and no notice can we convey to him without the sacrifice of Prayse Indeed reason good our hearts should move our lungs and lips as readily to thank as to supplicate him for his benefits therefore whereas in our service book certain collects of prayers were framed applicable to cases of extraordinary visitations it was noted as a great defect that set formes of thanksgiving were not also contrived relative to the same occasions in case the issues and dispensations of the Almighty proved answerable to our requests And though it hath been interposed by judicious Mr. Hooker on our Churches behalf that this were better provided for by select dayes assigned by supream authority for that duty and by set formes agreeable thereunto then by a small collect That defence is in my opinion but partly satisfactory For calamities are most commonly not National but sometimes Provinical somtimes they quarter onely in one City sometimes but in a petty village and unlesse they spread to be Epidemical they rarely reach the cognizance of the supream magistrate or if they do they will not carry with them importance enough to perswade the indiction of dayes of universal either Humiliation or thanksgiving for such minute mergencies therefore not to defraud the reformation under king James of the honour it hath merited the superadding of those relative Thanksgivings was not onely a commendable but a necessary Act. CHAP. V. 1. B. of Edw. 6. The A Introits Collects Epistles and Gospels to be used at the Celebration of the Lords supper and holy Communion through the year with proper Psalmes and lessons for divers Feasts and dayes COMMON PRAYER The Collects B. Epistles and Gospels to be used at the Celebration of the Lords Supper and holy Communion through the year C. The first Sunday in Advent 1. B. of Edw. the 6. Blessed is the man c. Psal. 1. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God give us grace that we may cast away the workes of darknesse put upon us the Armour of light now in the time of this mortal life in the which thy son Jesus Christ came to visit us in great humility that in the last day when he shall come again in his glorious majestie to judge both the quick and the dead we may rise to the life im mortal through him who liveth and raigneth with thee and the holy Ghost now and â—vâ—r Amen The Epistle O we nothing to any man Rom. 13. verse 8. unto the end Scotch Liturgie when the Presbyter or Minister readeth the Gospel the people shall stand up and the Presbyter before he beginneth to read the Gospel shall say thus The Gospel of our Lord and Saviour Jesus Christ written in such a Chapter of such an Evangelist beginning at such a verse And the people shall answer Glory be to God The Gospel And when they drew nigh Mat. 21. verse 1. to the end Scotch Lit. When the Gospel is ended the Presbyter or Minister shall say Here endeth the Gospel and the people shall answer Thanks be to thee O Lord. And thus at the beginning and ending of the Gospel every Sunday and Holyday in the year or when else soever the Gospel is read The second sunday in Advent 1. B. of Ed. 6. When I was in trouble c. Psal. 120. Glory be to the Father c. As it was in the beginning c. The Collect. BLessed Lord which hast caused all holy scriptures to be written for our learning Graunt us that we may in such wise hear them read mark learn and inwardly digest them that by patience and comfort of thy holy word we may embrace and ever hold fast the blessed hope of everlasting life which thou hast given us in our Saviour Jesus Christ. The Epistle Whatsoever things are written Rom. 15. verse 4. to verse 14. The Gospel There shall be signes in the Sun Lu. 21. verse 25. to verse 34. The third Sunday in Advent 1. B. of Edw. 6. Hear me when I call Psal. 4. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee give ear to our prayers and by thy gratious visitation lighten the darknesse of our heart by our Lord Jesus Christ. The Epistle Let a man this wise esteem us 1 Cor. 4. verse 1. unto verse 6. The Gospel When John being in prison Mat. 11. verse 2. unto verse 11. The fourth Sunday in Advent 1. B. of Edw. 6. Ponder my words O Lord. c. Psal 5. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd raise up we pray thee thy power and come among us and with great might succour us that whereas through our sins and wickednesse we be sore let and hindered thy bountiful grace and mercy through the satisfaction of thy son our Lord may speedily deliver us to whom with thee and the holy ghost be honour and glory world without end The Epistle Rejoyce in the Lord alway Phil. 4. verse 4. unto verse 8. The Gospel This is the record of John John 1. verse 19. unto verse 29. D. Christmas day 1 B. of Edw. 6. Proper Psalmes and Lessons on Christmas day At Mattens 19. The first Lesson Esai 9. unto the end Psalm 45.  85. The second Lesson Mat. 1. unto the end At the
more illustrate the designe of the holy-day then the recital of the history upon which it is founded so that these Canonical Narratives may passe for the prime office of every day for which they are set apart But some will say why Epistles when several of them are taken out of the Acts as that for St. Stevens day and several others some out of the Revelation as that for Innocents day yea some out of the old Testament as that for Ashwednesday out of â—eremie and Isaiah others To this it is answered that though it were more proper in my opinion to call them Lessons yet since Denomination usually is derived from the major part the word Epistle is no unapt Appellation for them the paucity of the rest being considered Deplorable is that cause which hath nothing but a Logomachy and word-war to defend it had this word-catcher searched into Antiquity he might have seen Clemens thus bespeaking the Corinthiâ—ns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take into your hands the Epistle of Blessed Paul â—he Apostle what writes he first to you in the beginning of his Gospel whence evident it is that anciently the word Gospel denoted the whole system of the new Testament which werestrain now to the noblest part of it And it being so we shall the lesse weigh this objection but passe on to discourse what hath come to our cognizance as most observable relating to those dayes severally taken not intending to speak to all but to such onely as being of most remark have afforded the most plentiful matter for memorialls First Sunday in Advent The first initiation of our Saviour into the office of a Mediator was his manifestation in the flesh and incarnation a thing promised all along from the very fall of wretched man untill as the Apostle said the fulnesse of time was come Gal. 4. 4. And the more remote from this time the more obscure the prophesies the neerer the more explicite First Gen. 3. the seed of the woman shall break the serpents head go on to Abraham Gen. 12. 3. In thy seed declaring specificatively in whose shall all the nations of the earth be blessed Go on to David of the fruit of thy body will I set upon thy Throne Psal. 132. 11. Proceed to Esay the prophecy is more apodeictical more demonstrative Behold a Virgin shall conceive and bear a Son and she shal call his name Emanuel C. 7. v. 14. Go neerer to the approaching of this time still more Ecce's Behold thou shalt conceive in thy womb and bring forth a Son and thou shalt call his name Jesus Luke 1. 31. And the Virgin Mary to her self Behold from hence-forth all generations shall call me blessed ib. v. 48. All this to keep up the hope of the long looked for Theophany and the Messias his appearance in the flesh God himself having thus led in the Nativity of our Saviour with such a train of anteceding predictions to assure man that he would come the Christian Church thought it also expedient that the day of commemoration that he is come should be somewhat more then ordinarily attended And upon this very account she hath assigned to this great festival the four Sundayes preceding the first beginning alwayes next before or after or on St. Andrews day which are as it were one Christmas Eve or as so many heralds to proclaim the approaching of his feast and are therefore called Advent Sundayes as fore-speaking Christs birth-day and therefore the ancient Author of the Nativity Sermon ascribed to Cyprian begins it with Adest diu expectata Nativitas i. e. the long-looked for Nativity which we expected all this time of Advent is come at length And upon this account proper Lessons taken out of the Evangelist or Gospel-Prophet Esay agreeable to their design are allotted them Christmas day This Anniversary solemnity cannot be denied to be as old as up to Gregory Nazianzens time he and his great intimate St. Rasil having each an excellent Homily upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith one This celebrity is called Gods appearance or his Nativity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the other We name this our Festival the Theophany Nor is there in either Homily one syllable inferring the either usage or institution of that day to have commenced then wherefore we may presume it was existant long before indeed Nicephorus sadly tells us so relating no lesse then twenty thousand Christians massacred by fire on that day being assembled at Church under the Dioclesian persecution A matter not incredible for if it be true as little doubt is to be made of it what Gildas reports of us Brittains that after that Persecution ceased the Christians began again to repair their Churches and celebrated Festivals Why should not this great day make one what rational argument can be opposed to disswade us that we should not think it of as long duration as any other festival the Lords day excepted whatsoever considering that even Christianity it self resulteth from it In the determination of the precise and true day Antiquity it self hath been to seek as well as modern times Clemens Alexandrinus who florished about the end of the second Century saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most curious inquisitors after the year and day of Christs Nativity have fixt it some on the 25. of the moneth of Pachon our May and some on the 25. of Pharmouthi our April The Churches of Aegypt observed it constantly upon the 6. of January celebrating both it and his Baptism on the same day which they called the Epiphany The Asiatick Grecians and Syrians turned over his Baptism to another day retaining still the 6. of January for his Nativity The Church of Rome pretending to a more perfect information from the Censual Rolls of Augustus Caesar kept close to the 25. of December from thence it was first transported to Antioch as is evident from St. Chrysostomes Homily preached there upon that day where he declareth the darknesse of incertainty wherein those Christians were in before and from whence they were enlightened to the notion of the true day Not long after either convinced that this was the very day of Christs Nativity or that none truer could be assigned it became about Anno 500. the general observation of the Catholick Church Since that and neer home to our times an opinion hath possest some very learned men that our Saviour was born in September in such variety of judgements it is not safe dogmatically to determine one way or the other Nihil opusest ut ea cum discrimine definiantur quae absque crimine nesciuntur What necessity is there of positively defining that whereof it is no fault to be ignorant And the best is there is nothing in this particular cogent to it The exact notion of the day precise is no concernment of the Duty which consists not in observing the day but a day God standeth not upon punctilio's with man no not in ceremonials
and Collegiate Churches there shall alwayes some Communicate with the Priest that ministreth And that the same may be also observed every where abroad in the Country some one at the least of that house in every Parish to whom by course after the ordinance herein made it pertaineth to offer for the charges of the Communion or some other whom they shall provide to offer for them shall receive the holy Communion with the Priest The which may be better done for that they know before when their course cometh and may therefore dispose themselves to the worthy receiving of the Sacrament And with him or them who doth so offer the charges of the Communion all other who be then Godly disposed thereunto shall likewise receive the Communion And by this means the Minister having alwayes some to Communicate with him may accordingly solemnize so high and holy mysteries with all the suffrages and due order appointed for the same And the Priest in the week day shall forbear to celebrate the Communion except he have some that will Communicate with him And in Cathedral or Collegiat Churches where be many Ministers and Deacons they shall all receive the Communion with the Minister every Sunday at the least except they have a reasonable cause to the contrary  2 B. of Edw. 6. V Although no order can be so perfectly devised but it may be of some either for their Ignorance and infirmity or else for malice and obstinacy misconstrued depraved and interpreted in a wrong part and yet because brotherly Charity willeth that so much as conveniently may be offences should be taken away therefore we willing to do the same Whereas it is ordained in the Book of Common prayer in the Administration of the Lords Supper that the Communicants kneeling should receive the same which thing being well meant for a signification of the humble and grateful acknowledging of the benefits of Christ given unto the worthy receiver And to avoid the prophanation and disorder which about the holy Communion might else ensue least yet the same kneeling might be thought or taken otherwise we do declare that it is not meant thereby that any adoration is done or ought to be done either unto the Sacramental Bread or wine there bodily received or unto any real and essential presence there being of Christs natural flesh and blood For as concerning the Sacramental Bread and wine they remain still in their very natural substances and therefore may not be adored for that were Idolatry to be abhorred of all faithful Christians And as concerning the natural Body and Blood of our Saviour Christ they are in heaven and not here for it is against the truth of Christs true natural body to be in mo places then one Common Prayer 1 B. of Edw. 6. And to take away the superstition which any person hath or might have in the bread and wine it shall suffice that the bread be such as is usual to be eaten at the table with other meats but the best and purest wheat bread that conveniently may be gotten W And if any of the bread and wine remain the Curate shall have it to his own use Scot. Lit. And if any of the Bread and Wine do remain which is consecrated it shall be reverently eaten and drunk by such of the Communicants onely as the Presbyter which celebrates shall take unto him but it shall not be carried out of the Church And to the end there may be little left he that officiates is required to consecrate with the least and then if there be want the words of consecration may be repeated again over more either Bread and Wine The presbyter beginning at these words in the Prayer of consecration Our Saviour in the night that he was betrayed c. For avoiding of all matters and occasion of dissention it is meet that the bread prepared for the Communion be made through all this Realm after one sort and fashion that is to say unleavened and round as it was afore but without all manner of print and something more larger and thicker then it was so that it may be aptly divided in divers peeces and every one shall be divided into two peeces at the least or more by the discretion of the Minister and so distributed And men must not think lesse to be received in part then in the whole but in each of them the whole body of our-Saviour Jesus Christ. Common Prayer 1. B. of Edw. 6. The bread and wine for the Communion shall be provided by the Curate and Church-wardens at the charges of the Parish and the Parish shall be discharged of such sums of money or other duties which hitherto they have payed for the same by order of their houses every Sunday And for as much as the Pastors and Curates within this Realm shall continually finde at their costs and charge in their Cures sufficient bread and wine for the holy Communion as oft as their Parishioners shall be disposed for their spiritual comfort to receive the same It is cherefore ordered that in recompence of such costs and charges the Parishioners of every Parish shall offer every Sunday at the time of the Offertory the just value and price of the holy Loaf with all such money and other things as were wont to be offered with the same to the use of their Pastors and Curates and that in such order and course as they were wont to finde and pay the said holy Loaf Common Prayer 1 B. of Edw. 6. And note that every Parishioner shall Communicate at the least three X times in the year of which Easter to be one and shall also receive the Sacraments and Scot. Lit. observe other rites according to the order in this book appointed And yearly at Easter every Parishioner shall reckon with his Parson Vicar Curate or his or their Deputy or Deputies and pay to them or him all Ecclesiastical duties accustomably due then and at that time to be payed Furthermore every man and woman to be bound to hear and to be at Divine service in the Parish Church where they be resident and there with devout Prayer or Godly silence and meditation to occupy themselves There to pay their duties to communicate once in the year at the least and there to take and receive all other Sacraments and rites in this book appointed And whosoever willingly upon no just cause doth absent themselves or doth ungodly in the Parish Church occupy themselves upon proof thereof by the Ecclesiastical laws of the Realm to be excommunicated or suffer other punishment as shall be to the Ecclesiastical Judge according to his discretion seem convenient And although it be read in ancient writers that the people many years past received at the Priests hands the Sacrament of the body of Christ in their own hands and no Commandment of Christ to the contrary yet for as much as they many times conveyed the same secretly away kept it with them and diversly
to allay the heat of the wine with water and partly because that when our Saviours side was pierced with the lance there issued out both water and blood John 19. 34. Draw neer This exhortation with the former should regularly be said before the people ascend into the Chancel for the first I have the suffrage of a very learned Bishop concurring in opinion with me and for the latter these very words Draw neer seem to imply as much which would sound very superfluous and idle where the Communicants already ascended Therefore Bishop Andrews hath affixt this marginal note forte non est opus his verbis quia jam accesserunt Perhaps these words might be better spared because they are already come Again the Rubrick before this invitation confirms this opinion enjoyning it to be said to them that come not to those that are already come to receive the holy communion Now to enquire into the practise of Antiquity First you must know that the laity the people were not permitted so much as to enter the Chancel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is onely lawful for the Clergy to enter the Chancel and there to communicate So also another Canon of another Councel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no lay man be permitted to come within the Quire but this is with an exception of honour to the Emperour who had a dispensation to enter this holy place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had a minde to present his oblations to his Creator I do not think that this is the first Councel which past this Grace to the Emperour because Nazianzen before cited in the last chapter gives so clear an account of the matter of fact I shall not over-charge you with too many proofs in so known a custome which needs no further demonstration then that familiar phrase of Laique Communion so frequent in St Cyprian and the African Fathers which denoted the deposing of a Clergy-man and compelling him to Commuincate amongst the people in a place distinct from the Clergy whence first this distinction grew Bishop Jewel gives this reason That they might not be disturbed in the office of their Ministry I may assigne another because at that time the quire was not susceptible of both states for without dispute the Clergy were then surpassing numerous so as Nazianzen speaks complainingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were very neer as many as the flock under their cure In the Church of Constantinople there were by imperial determination 60. Priests 100. Deacons 110. Readers and 25. singers The people being thus shut out of the Quire some place they must of necessity be allotted to which the phrase draw neer for it was of ancient usage must have respect this was the Chancel door or entrance into it for the Clergy having communicated the Superiour orders within the Rails at the Communion Table the inferiour within the body of the Quire the priest went down to the Chancel door opened both leaves which before were keept shut upon which occasion St. Chrysostom hath this excellent advertisment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thou beholdest the two doors of the Cancollum or travers doors opened think with thy self thou then beholdest heaven it self displayed and the Angels descending from above there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a loud voice and thundring noise like a Cryer lifting his hand on high mounted up visible to all men these he inviteth to participate those he driveth away The form of invitation if we may credit the Liturgy which beareth St. Chrysostomes name was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fear of God with faith draw neer and the very same is in the Liturgy ascribed to James Certain it is the Priest did not run ambling with the Elements up and down from man to man but that the Communicants came to him and this is further manifest by the constitutions called Apostolical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every order by it self in course participate of the body of the Lord and of his precious blood with all fear and reverence as approaching to the presence of a king Then shall this general Confession be made The Church very aptly disposeth Confession at the beginning of the Communion service for considering that solemn Pennance of so laudable practise in the Primitive Church is laid aside and the necessity of Auricular confession worthily abolisht reason good some account should be given to the Church and in the Church of our humble acknowledgement of our sins and hearty contrition for them as preparatives necessary to the ensuing duty During the whole time of the Priest his officiating at the Communion setting aside in the very instant of his receiving you finde him but twice upon his knees whereof this is the first at all other times and parts of the service he is ordered to stand and so was the practise of the Primitive Church So the Constitutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop in a white and shining vestment and standing at the Altar praying So Augustine very often especially where he expostulateth Quis audivit aliquando fidelium stantem Sacerdotem ad Altare dicere in precibus Offero tibi sacrificium Petre vel Paule c. What one of all the faithful ever heard the Priest standing at the Altar say in his prayers I offer sacrifice to thee Peter or thee Paul This posture was taken up by the Christian Church in imitation of the Temple-service where the legal sacrifices were offered by the Priest standing Now the correspondence bewixt the legal and our Evangelical sacrifice being such as is betwixt the substance and the shadow why should we not agree in the Posture also for the Priest performing the Agenda of this office is imployed in several oblations First to offer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the incense of prayers and prayses those of the Congregation Secondly the oblation of our Almes Thirdly the oblation of our selves souls and bodies Lastly the grand sacrifice of all the Lamb of God slain for us and his death represented in the blessed symbols But why then doth he not stand at this prayer also I answer because it is not part of the former oblations but an◠humble confession of his own and the Congregations transgressions Lift up your hearts Of the excellent designe and antiquity of this Preface with its responsory St. Cyprian gives undeniable evidence Quando stamus ad Orationem cogitatio omnis carnalis secularis abscedat nec quicquam tunc animus quam idsolum quod cogitat precatur Ideo Sacerdos ante orationem Praefatione praemissa parat fratrum animos dicendo sursum corda dum responde◠plebs habemus ad Dominum admoneatur nihil se quam Dominum cogitare When we are imployed in prayer all carnal and worldly thoughts should be banisht nor must we minde any thing but what we are about our Prayers and therefore the Priest
whereof the Communion bare its part is called in Novella Leonis 112. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Connubial Initiation In order to this Communion I conceive it is that the Office is restreined to the forenoon which in ancient times was performed in the evening for which service lights and torches were part of the solemnity as Learned Grotius hath noted Confess I do that between the Customary excess of riot and licentious dissoluteness frequently attending Nuptial solemnities and this most dreadful Mystery there seemes to be impar congressus a mis-becoming greeting that they are of very different complexions and suit not well together Yet why should the Church in her most solemn and decent establishment give place to or be justled out by accessary abuses Why not rather the abuses themselves reformed so far as they stand separate from the rules of sobriety and Religion Such I am certain was the discipline of the Antient Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not fit that Christians at weddings should use Balls and Dancing but to dine or sup temperately as becometh Christians The Order of the visitation of the sick The Method and Essentials of this Order is derived from St. James who directeth that in case of sicknesse the Presbyters should be sent for the intention of our Church is that they should come both sent for and unsent for and so was Polycharpus his Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Presbyters visit all such persons A duty of all most necessary at that time when both body and soul cry aloud for help and present help too or both must perish everlastingly The Minister must help to ransack all the sluts-corners of his patients soul to search narrowly into all his sins which unrepented of defile and pollute that consecrated Temple of the Holy Ghost help him he must by making spiritual applications of exhortation reproof consolation congruous with and suitable to his particular necessities and no time fitter for those applications than this when the carnal lusts and unruly passions languishing with the body they have all advantages for operation upon the soul. Then the Minister shall rehearse the Articles of his Faith It is an excellent saying of St. Augustine Male vivitur si de Deo non recte creditur We live ill yea and dye so too if of God we believe amiss Against male-fidians as well as against nulli-fidians and soâ—i-fidians Heaven gates are certainly kept close barred A most sad speculation it is to cast a reflex upon many myriads of men in their exterior morals very splendid which pass away into eâ—ernity and miscarry for default of a true belief in the main fundamentals of their salvation Whether he be in Charity There is not any duty more enforced in the Gospel than that of Brotherly reconciliation Christs aphorism enforceth it If you forgive not men their trespasses no more will your heavenly Father forgive you your trespasses Where mercy and forgiveness are made the condition annext to Gods pardoning our sins Again Christ whose followers we must be his practice enforceth it Father forgive them Luke the 23. 34. So he to his very Persecuters and to Steven Lord lay not this sin to their charge what were his last and dying words should properly be ours Lastly The Parable of that servus nequam that unjust and implacable servant enforceth it his doom it was and will certainly be ours to be delivered to the tormenters the Devil and his Angels unless we totally and cordially forgive all that have wronged us The Minister may not forget c. Charity stands upon two legs forgiving and giving the Church having endeavoured by her Minister to raise the first part of this grace in the sick persons comes now to the second shewing mercy and compassion to the poor This is called doing good and they in whom this grace hath abounded are said to be Rich in good works 1 Tim. 6. 17. And the better to excite worldlings to it it is called laying up in store If then our deeds of Charity to the Poor are our goods works and good works are our only moveables which shall follow us to another world no time more seasonable for them than sickness when we are packing up to be gone Confession and Absolution Here the Church approveth of though she doth not command Auricular confession Many times poor soules lye labouring under the pangs of an horrid reflex upon the number or greatness of their sins and the dreadful wrath of God deservedly expected for them In this case no remedy comparable to an humble and sincere confession at large common to all and sometimes restreined to some one particular predominant sin of whose pressure he finds the greatest weight upon which confession mixt with a vehement and earnest plying the Throne of God for mercy it becomes the Minister instantly to interpose to lay before him the inexhaustible treasure of Gods infinite mercies to assure him of his interest therein and upon the hypothesis of his contrition to be serious and unfeigned to give him Absolution Not that at the moment of such Absolution and not before the sinners pardon is sealed in Heaven which is done at the very first minute of his repentance if to the great Critick of hearts as he calls himself the All-seeing God it appeareth cordial but that that Pardon be evidenced to him and manifested by unspeakable comforts usually flowing into a disconsolate soul upon the pronouncing of such Absolution God thereby countenancing and giving reputation both to his word and Ministery But there being two Absolutions mentioned in the former Offices one at Morning Prayer and the other in the Communion service it may be demanded why only this is in the first person I absolve thee The answer is there are three Opinions concerning Absolution The first entertained by a few conceive it Optative precarious or by petition only as praying for the pardon of the sins of the Penitent The second think it Declaratory only that is pronouncing the Penitent absolved by applying Gods promises to the signs of his contâ—ition Lastly some contend that it is Authoritative as deriving power and commission from God not to declare the party absolved but for the Priest to do it in words denoting the first Person All these three opinions our Church seemeth in part to favour the first under these words Almighty God have mercy on you pardon and deliver â—ou c. Absolution for the Communion The second under these words Hath given charge and command to his Ministers to declare and pronounce to his people being Penitent the Absolution and Remission of their sins The last by these words I absolve thee Which Authoritative Absolution is rather proper here because where the Priest absolves in his own person his Absolution is not fitly applicable to any but such as have given him evident tokens of hearty sorrow for their sins such as Divine chastisements usually causeth Extendible it is
Penitent which were under excommunication should carry the bodies of Christians 〈◊〉 〈◊〉 Where Epiâ—hanius lived others were â—eculiorly designed for this Office these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose care conversant about the disposal of dead bodies Whether voluntary charity inclined these Copiates to this Office or whether they were hirelings and mercenary I can not determine the labour they underwent maketh me suspect them servile and of the lowest row On the contrary Na ianzene speaking of St. Bazils funeral saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His body was taken up and car◠〈◊〉 by the Saints Which Saints may very well be esteemed the eminentest of Christians especially when this St. Gregories Scholar St. Hierom tells us that his famous Paula was Translata Episcoporum manibus servicem feretro subjicientibus carried by the Bishops supporting the Bier with their hands and shoulders Whereby the Office was not it seems so servile nor of such disparagement as the first Authorities would pretend to render it To bring these ends neerer together and yet not to depreciate and undervalue the credit of the witnesses I conceive the best way is to yield up all for true and that the Bishops and eminent Persons did assume this Office onely at the first egress from the house and also at the last ingress into the Church and that the great toyl and drudgery between both was undergone by Penitents as part of their Canonical penance or by the Copiastae who therefore gained the name of Labourers because they contracted a lassitude by bearing the Corps to Church But by these all or which you will the Corps went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in state with Psalmodies one after another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What 's the matter what means this singing of Psalms expoâ—tulateth St. Chrysostome and then makes answer Do we not praise and glorifie God because at length he hath given the deceased a Crown of Glory The body being in this solemn Pomp brought to the Church was placed in media Ecclesia in the midst of the Church over which before interment there was usually made in praise of the Dead a funeral Oration and sometimes more than one For as I said before of Sermons upon other occasions so at funeral solemnities Orations were performed by many the first at the end of his Harangue or Speech usually raising up another So St. Basil in his upon St. Barlaam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But why do I by my childish stammering disparage this Triumphant Martyr Let me give way for more eloquent tongues to resound his praise let me call up the louder Trumpets of more famous Doctors to set him forth Arise then I say c. And so Nazianzene bespeaketh St. Basil being present at his Fathers Funeral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strike up with thine own voice I am the Resurrection Our solemn attending on the hearse of a deceased friend the embalming of him with a funeral Oration the care to see him decently inhumed and all other dues of exteriour honour we pay to that Noble clod are but those civilities which ethnique Philosophy hath dictated to her disciples God certainly expects more from Christianity than from Infidelity he expecteth from Christians conformity to his own precepts whereof this is one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye be not sorrowful at all at the loss of your friends not so the tears our blessed Saviour shed at the death of Lazarus legitimate and warrant ours but we must not be sorrowful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as others are some Jewes as the Sadduces and all Heathens how that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are without hope They give all for lost if some few dreamed of I know not what Elisian fields for the soul yet generally concerning the body they were of opinion with the Tragedian post mortem nihil est after death nulla retrorsum no hope that ever the body should recover life and be re-united with the soul. So that upon such occasions Hope is our Christian duty our duty I say not our complement not what we may do or leave undone but what we must do Now the proper object of this Hope is the Resurrection of the Body which followeth in the next verse Them which sleep in Jesus will God bring with him So then here is cause of great comfort as to the state of our departed friend what though for the present and an inconsiderable moment his flesh shall rot and waste to dust yet shall it rise again and be restored to a state of Glory and as this meditation is of singular consolation in respect of the dead so is it no less applied to the living That spectacle of mortality presented to the eyes of the beholders is lecture enough to assure them of their like change and what must they do in the interim The Apostle bidds them Hope for what for temporal benefits and accommodations for things of this life No. If in this life only we have hope in Christ we are of all men most miserable Of the Resurrection of their flesh unto glory and eternal life this undoubtedly So then funeral solemnities ought to excite in us Hope that is a certain expectation of the General Resurrection Nor will closet soli-loquies and private contemplation of that day serve our turns it is a sociable duty for so the Apostle makes it Comfort your selves one another with these words 1 Thess. c. 4. v. 18. What words With discourses concerning the Resurrection The premised context certainly implyeth as much as if he should say that they who are laid into the earth and nothing said at their interment declaring the mystery of the Resurrection Let their bodies be never so decently treated human they may Christian burial they cannot have From all this which hath been said the excellency of our Church her burial Office and the true conformity it beareth to Canonical Scripture will evidently appear Of the whole Service three parts of four are nothing else but pure Canonical Scripture the choicest parcels thereof being collected thence to declare the Doctrine of the Resurrection agreable to the Primitive Practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ministers reading those undoubted promises which are exhibitea â—â— Sacred Scripture concerning our holy Resurrection next devoutly sung such of the Sacred Psalms as were of the same subject and argument For the rest the praying part what is it but the application of that Doctrine to the benefit of the living and a desire that they with all the faithful departed may at that day have perfect consummation and bliss both in body and soul. In sure and certain hope of the Resurrection These words have not as some mistake peculiar reference to the party deceased but import the faith of the congregation then present in the Article of the Resurrection and that their own bodies shall rise again