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
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
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
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
therefore is it called also the Constantinopolitan Creed This Creed began to be used in Churches at the Communion Service immediately after the Gospel in the year of our Lord 339. Afterward it was established in the Churches of Spain and France after the custome of the Eastern Church Conc. Tolet 3. c. 2. and continued down to our times The Reason why this Creed follows immediately after the Epistle and Gospel is the same that was given for the APOSTLES CREED following next after the Lessons at Morning and Evening prayer To which the Canon of Toledo last cited hath added Another Reason of the saying it here before the people draw neer to the holy Communion namely That the breasts of those that approach to those â—readful mysteries may be purified with a â—â—ue and right faith A third reason is given by Dionys. Eccl. Hierar c. 3. par 2. 3. It will not be amiss to set down some passages of his at large because they will both give us a third reason of using the Creed in this place and discover to us as I conceive much of the ancient beautiful order of the Communion-Service The Bishop or Priest standing at the Altar begins the melody of Psalms all the degrees of Ecclesiasticks singing with him This Psalmody is used as in almost all Priestly Offices so in this to prepare and dispose our souls by holy affections to the celebration of the holy mysteries following and by the consent and singing together of divine Psalms to work in us an unanimous consent and concord one towards another Then is read by some of the Ministers first a Lesson out of the Old Testament then one out of the New in their order for the reasons before mentioned in the discourse of Lessons at Morning Service After this the Catechumens the possessed and the penitents are dismist and they only allowed to stay who are deem'd worthy to receive the holy Sacrament which being done some of the under Ministers keep the door of the Church that no Infidel or unworthy person may intrude into these sacred Mysteries Then the Ministers and devout people reverently beholding the holy signs not yet consecrated but blest and offered up to God on a by-standing Table called the Table of Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praise and bless the Father of Lights from whom as all good gifts so this great blessing of the Communion does come with the Catholick hymn of praise which some call the Creed others more divinely The Pontifical Thanksgiving as containing in it all the spiritual gifts which flow from Heaven upon us the whole mystery of our salvation when this hymn of praise is finished the Deacons with the Priest set the holy Bread and Cup of Blessing upon the Altar after which the Priest or Bishop saies the most sacred that is the Lords Prayer gives the Blessing to the people then they in token of perfect charity a most necessary vertue at this time of offering at the Altar S. Mat. 5. 23. salute each other After which the names of holy Men that have lived and died in the faith of Christ are read out of the Diptychs and their memories celebrated to perswade others to a diligent imitation of their vertues and a stedfast expectation of their heavenly rewards This commemoration of the Saints presently upon the setting of the holy signs upon the Altar is not without some mystery to shew the inseparable sacred union of the Saints with Christ who is represented by those sacred signs These things being rightly performed the Bishop or Priest that is to Consecrate washes his hands a most decent Ceremony signifying that those that are to do these holy Offices should have a special care of purity I will wash mine hands in innocency O Lord and so will I compass thine Altar Psal. 26. 6. After he hath magnified these divine gifts and God that gave them then he consecrates the holy Mysteries and having uncovered them reverently shews them to the people inviting them to the receiving of them Himself and the Priests and Deacons receive first then the people receive in both kinds and having all received they end the Service with a Thanksgiving which was Psal. 34. After the Epistle and Gospel and the confession of that Faith which is taught in holy Writ follows THE SERMON Amb. ep 33. ad Marcel Leo 1. Ser. 2. de Pascha which usually was an exposition of some part of the Epistle or Gospel or proper Lesson for the day as we may see in S. Augustine in his Serm. de Temp. according to the pattern in Nehem. 8. 8. They read in the book in the law of God distinctly and gave the sense and caused the people to understand the reading And the Preacher was in his Exposition appointed to observe the Catholick interpretation of the old Doctors of the Church as we may see in the 19. Can. of the sixth Council of Constantinople held in Trull The Canon is this Let the Governors of Churches every Sunday at the least teach their Clergy and people the Oracles of pieâ—y and true Religion collecting out of Divine Scripture the sentences and Doctrines of truth not transgressing the ancient bounds and traditions of the holy Fathers And if any doubt or controversie arise about Scripture let them follow that interpretation which the Lights of the Church and the Doctors have left in their writings By which they shall more deserve commendation than by making private interpretations which if they adhere to they are in danger to fall from the truth To this agrees the Canon made in Queen Elizabeths time Anno Dom. 1571. The Preachers chiefly shall take heed that they teach nothing in their preaching which they would have the people religiously to observe and believe but that which is agreeable to the Doctrine of the Old Testament and the New and that which the Catholick Fathers and Ancient Bishops have gathered out of that Doctrine These Golden Canons had they been duly observed would have been a great preservative of Truth and the Churches peace The Sermon was not above an hour long Cyril Catech. 13. Before the Sermon no prayer is appointed but the Lords Prayer the petitions being first consigned upon the people by the Preacher or Minister who is appointed to bid the prayers as it is in Edw. 6. and Queen Eliz. Injunctions that is to tell the people beforehand what they are at that time especially to pray for in the Lords Prayer which in the 55. Can. of the Constit Anno Dom. 1603. is called moving the people to joyn with the Preacher in praying the Lords Prayer Of old nothing was said before the Sermon but Gemina Salutatio the double Salutation Clem. Const. l. 8. c. 5. Optat. 1. 7. The Bishop or Priest never begins to speak to the people but first in the Name of God he salutes the people and the salutation is doubled that is the Preacher says The Lord be with you and the people answer
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