fruition of the glorious Godhead Trinity in Unity and Unity in Trinity to be adored for ever God the Father God the Son and God the Holy Ghost accept sanctifie and bless this place to the end whereunto according to his own Ordinance we have ordain'd it to be a Sanctuary to the most High and a Church for the living God The Lord with his favour ever mercifully behold it and so send upon it his spiritual Benediction and Grace that it may be the House of God to him and the Gate of Heaven to us Amen Haec precatus Episcopus Baptisterium adit atque impositâ manu ait REgard O Lord the Supplications of thy Servants and grant that those Children that shall be baptiz'd in this Laver of the New birth may be sanctified and washed with the Holy Ghost delivered from thy wrath received into the Ark of Christs Church receive herein the fulness of Grace and ever remain in the number of thy faithful and elect Children Suggestum dein GRant that thy Holy Word which from this place shall be preach'd may be the savour of life unto life and as good seed take root and fructifie in the hearts of all that shall hear it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoque GRant that by thy Holy Word which from this place shall be read the hearers may both perceive and know what things they ought to do and also may have Grace and Power to fulfil the same Sacram etiam Mensam GRant that all they that shall at any time partake at this Table the highest blessing of all thy Holy Communion may be fulfill'd with thy Grace and Heavenly Benediction and may to their great and endless Comfort obtain Remission of their sins and all other Benefits of thy Passion Locum Nuptiarum GRant that such persons as shall be here joyned together in the holy estate of Matrimony by the Covenant of God may live together in holy Love unto their lives end Vniversum denique Pavimentum GRant to such bodies as shall be here interr'd that they with us and we with them may have our perfect consummation and bliss both in body and soul in thine everlasting kingdom Tum flexis genibus ante sacram Mensam pergit porro GRant that this place which is here dedicated to thee by our Office and Ministry may also be hallowed by the sanctifying power of thy holy Spirit and so for ever continue through thy Mercy O blessed Lord God who dost live and govern all things world without end Grant as this Chappel is separated from all other common and profane uses and dedicated to those that be sacred only so may all those be that enter into it Grant that all wandring thoughts all carnal and worldly imaginations may be far from them and all godly and spiritual cogitations may come in their place and may be daily renew'd and grow in them Grant that those thy servants that shall come into this thy holy Temple may themselves be made the Temples of the Holy Ghost eschewing all things contrary to their profession and following all such things as are agreeable to the same When they pray that their prayers may ascend up into Heaven into thy presence as the Incense and the lifting up of their hands be as the morning sacrifice purifie their hearts and grant them their hearts desire sanctifie their spirits and fulfil all their minds that what they faithfully ask they may effectually obtain the same When they offer that their Oblation and Alms may come up as a Memorial before thee and they find and feel that with such Sacrifices thou art well-pleased When they sing that their souls may be satisfied as with marrow and fatness when their mouth praiseth thee with joyful lips When they hear that they hear not as the word of man but as indeed it is the Word of God and not be idle Hearers but Doers of the same Populus interea tacite ingressus in imis substitit dum haec in Cancellis agerentur quibus finitis sedes quisque suas jussi capessunt atque ad solennem Liturgiam Sacellani se parant Alter Sacellanorum coram sacra mensa venerans sic incipit IF we say we have no sin we deceive our selves and the truth c. Confessionem Absolutionem Dominic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recitant c. Psalmos canunt pro tempore accommodos Ps. 84. 122 132. alternis respondente populo quibus facultas erat libri Lectio prima definitur ex 28. Gen. à ver primo ad finem Hymn Te Deum c. Lectio secunda ex secundo capite S. Joh. à vers◠13. ad finem Hymn Psal. 100. I Believe in God c. Et post usitatas Collectas hanc specialem addidit Episcopus O Lord God mighty and glorious and of incomprehensible Majesty thou fillest Heaven and earth with the Glory of thy presence and canst not be contain'd within any the largest compass much less within the narrow walls of this Room yet forasmuch as thou hast been pleased to command in thy holy Law that we should put the Remembrance of thy Name upon places and in every such place thou wilt come to us and bless us we are here now assembled to put thy name upon this place and the Memorial of it to make it thy house to devote and dedicate it for ever unto thee utterly separating it from all worldly uses and wholly and only consecrate it to the invocation of thy glorious Name wherein supplications and intercessions may be made for all men thy sacred Word may be read preached and heard the Holy Sacraments the Laver of Regeneration and the Commemoration of the precious death of thy dear Son may be administred thy Praise celebrated and sounded forth thy people blessed by putting thy Name upon them we poor and miserable creatures as we are be altogether unfit and utterly unworthy to appoint any earthly thing to so great a God And I the least of all thy servants no ways meet to appear before thee in so honourable a service yet being thou hast oft heretofore been pleased to accept such poor offerings from sinful men most humbly we beseech thee forgiving our manifold sins and making us worthy by counting us so to vouchsafe to be present here among us in this religious action and what we sincerely offer graciously to accept at our hands to receive the prayers of us and all others who either now or hereafter entring into this place by us hallowed shall call upon thee And give us all grace when we shall come into the house of God we may look to our feet knowing that the place we stand on is holy ground bringing hither clean thoughts and undefiled bodies that we may wash both our hearts and hands in innocency and so compass thine Altar I am alter Sacellanus denuo exiens venerans ante sacram Mensam incipit Litaniam in fine cujus recitavit hoc ipse Episcopus O Lord God who dwellest
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
service of the Congregation This publick worship this savour of rest though by himself in private looking towards the Temple Lifting up his hands toward the mercy seat of the holy Temple Psal. 84. that is having in his soul a desire and longing to enter into the courts of the Lord praying with David that he may go unto the Altar of God the God of our joy and gladness to offer up his service there and it will be acceptable Of the Ornaments to be used in Divine Service THe Minister in time of his ministration shall use such Drnaments as were in use in the 2. of Edw. 6. Rubr. 2. viz. A Surplice in the ordinary Ministration and a Cope in time of Ministration of the holy Communion in Cathedral and Collegiate Churches Qu. Eliz. Artic. set forth the seventh year of her reign This appointment of decent sacred vestments for the Priest in his holy ministration is according to Gods own direction to Moses Exod. 28. 2. Thou shalt make holy raiments for Aaron and his Sons that are to minister unto me that they may be for Glory and Beauty And good reason For if distinct habits be esteem'd a Beauty to solemn actions of Royalty and Justice so that Princes and Judges appear not without their Robes when they appear in publick to do those solemn acts shall they not be esteemed a Beauty likewise to solemn religious services Or shall it be thought necessary to preserve respect and awe to Royalty and Justice and shall it not be counted as necessary to preserve an awful respect to Gods holy service and worship And if such respect to Gods service be indeed necessary then cannot sacred distinct vestments nor sacred separate places be thought unnecessary For by these and such like decencies our awe to Religion is preserved and experience teaches that where they are thrown off Religion is soon lost White Garments in holy services were anciently used S. Chrys. Hom. 60. as pop Antioch ana they suit fitly with that lightsome affection of joy wherein god delights when the Saints praise him Psal. 149. 2. and lively resemble the glory of the Saints in heaven together with the beauty wherein Angels have appear'd to men Rev. 15. 6. S. Mark 16. 5. that they which are to appear for men in the presence of God as Angels if they were left to their choice and would choose could not easily devise a garment of more decency for such a service saies excellent Master Hooker Of the word Priest THe Greek and Latin words which we translate Priest are derived from words which signifie holy and so the word Priest according to the Etymologie signifies him whose meer charge and function is about holy things and therefore seems to be a most proper word to him who is set apart to the holy publick service and worship of God especially when he is in the actual ministration of holy things Wherefore in the Rubricks which direct him in his ministration of these holy publick services the word Priest is most commonly used both by this Church and all the Primitive Churches Greek and Latin as far as I can find and I believe it can scarce be found that in any of the old Greek or Latin Liturgies the word Presbyter was used in the Rubricks that direct the order of service but in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Latin Sacerdos which we in English translate Priest which I suppose to be done upon this ground that this word Priest is the most proper for him that ministers in the time of his ministration If it be objected that according to the usual acception of the word it signifies him that offers up a Sacrifice and therefore cannot be allowed to a Minister of the Gospel who hath no Sacrifice to offer It is answered that the Ministers of the Gospel have Sacrifices to offer S. Peter 1 ep 2. 5. Ye are built up a spiritual house a holy Priesthood to offer up spiritual Sacrifices of prayer praises thanksgivings c. In respect of these the Ministers of the Gospel may be safely in a metaphorical sence called Priests and in a more eminent manner than other Christians are because they are taken from among men to offer up these Sacrifices for others But besides these spiritual Sacrifices mentioned the Ministers of the Gospel have another Sacrifice to offer viz. the unbloody Sacrifice as it was anciently call'd the commemorative Sacrifice of the death of Christ which does as really and truly shew forth the death of Christ as those Sacrifices under the Law did foreshew it and in respect of this Sacrifice of the Eucharist the Ancients have usually call'd those that offer it up Priests And if Melchisedeck was called a Priest as he is often by S. Paul to the Hebrews who yet had no other Offering or Sacrifice that we read of but that of Bread and Wine Gen. 14. He brought forth Bread and Wine and or for the Hebrew word bears both he was a Priest that is this act of his was an act of Priesthood for so must it be referred he brought forth Bread and Wine for he was a Priest And not thus and he was a Priest and blessed Abraham for both in the Hebrew and Greek there is a Full point after these words and or for he was a Priest If I say Melchisedeck be frequently and truly call'd a Priest who had no other Offering that we read of but Bread and Wine why may not they whose Office is to bless the people as Melchisedeck did and besides that to offer that holy Bread and Wine the Body and Blood of Christ of which his Bread and wine at the most was but a type be as truly and without offence called Priests also If it be again objected that the word Priest is a Jewish name and therefore not to be used by Christians 1. It is answered first that not every thing that was Jewish is become unlawful for Christians to use I find indeed that those things amongst the Jews that were shadows of things to come are abolished now that Christ is come Col. 2. 16 17. and therefore to use them as still necessary and obliging to performance is unlawful under the Gospel for it is virtually to deny Christ to be come Gal. 5. 3. An entangling our selves again in the yoke of bondage from which Christ hath set us free Col. 2. And therefore S. Paul tells the Colossians there that he was afraid of them for their superstitious observation of Sabbaths which were shadows of things to come and in that Chapter to the Galat. he does denounce damnation to them that entangle themselves again in that yoke of bondage v. 2 But that other things rites or usages of the Jews which were no such shadows should be unlawful to Christians if they were used without such an opinion of necessity as we formerly spake of I cannot perswade my self can ever be proved by either direct Scripture or necessary inference
spirit of thy grace The BLESSING We end our Service with a BLESSING which is to be pronounced by the Bishop if he be present See the Rubrick before the Blessing in the Communion-Service Then the Priest or Bishop if present shall let them depart with this Blessing This is order'd for the honour of the Bishops authority Heb. 7. 7. Without contradiction the less is blessed of the greater Therefore blessing being an act of Authority the Bishop ought not to be blest by the Priest but the Priest by the Bishop This blessing of the Bishop or Priest was so highly esteem'd in the Primitive times that none durst go out of the Church till they had received it according to the Councils of Agatha Can. 31. in the year 472. and Orleans the third Can. 22. And when they received it they did it kneeling or bowing down their heads And the Deacon to prepare them to it was wont to call out immediately before the time of the Blessing in such words as these Bow down your selves to the Blessing Chrys. Liturg. The Iews received it after the same manner Eccles. c. 50. v. 23. When the Service was finished the high Priest went down and lifted up his hands over the Congregation to give the blessing of the Lord with his lips and they bowed down themselvs to worship the Lord that they might receive the Blessing from the Lord the most high And doubtless did we consider the efficacy and vertue of this blessing of Priest or Bishop we could do no less than they did For it is God from heaven that blesses us by the mouth of his Minister We have his word for it Numb 6. 22. And the Lord spoke to Moses saying Speak to Aaron and his sons saying On this wise shall ye bless the children of Israel The Lord bless thee c. And they shall put my name upon the children of Israel And I will bless them And the same promise of Gods assistance and ratifying the Priests Blessing we have in the Gospel S. Matth. 10. 13. S. Luke 10. 5. where our Saviour charges his Apostles and Disciples that into whatsoever house they enter they should say not pray say with authority Peace be to this house and not if your prayers be servent or if they in the house joyn in prayer with you but if the Son of peace be there that is if he that dwells in the house hinders not nor resists your blessing if he be a person capable of so much good as your blessing for this is signified by this Hebrew phrase Son of peace your peace shall rest upon him but if he be not such a son of peace your blessing shall return to you again which it could not be said to do unless vertue together with the blessing had gone out from them The EVENING SERVICE differs little or nothing from the Morning and therefore what hath been said concerning the Morning office may be applyed to that The LITANY LItany signifies an humble an earnest Supplication These Forms of prayers call'd Litanies wherein the people are more exercised than in any other part of the Service by continual joyning in every passage of it are thought by some to have been brought into the Church about four hundred years after Christ in times of great calamity for the appeasing of Gods wrath True it is that they are very seasonable prayers in such times and therefore were by Gregory and others used in their Processions for the averting of Gods wrath in publick calamities but it is as true that they were long before that time even in the first Services that we find in the Church used at the Communion-Service and other Offices as Ordination of Priests and the like witness Clem. Const. l. 8. c. 5 6 10. where we find the Deacon ministring to the people and directing them from point to point what to pray for as it is in our Litany and the people are appointed to answer to every Petition Domine miserere Lord have mercy And in all Liturgies extant as Mr. Thorndyke hath well observed in his Book of Religious Assemblies the same Allocutions or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are indeed Litanies may be seen And S. Aug. Ep. 119. c. 18 tells us of the Common-prayers which were indited or denounced by the voice of the Deacon All which make it probable that the practice of Litanies is derived from the Apostles and the custom of their time And S. Câ—rys in Rom. c. 8. seems to assert the same For upon that verse We know not what we should pray for as we ought but the Spirit helps our infirmities he saies thus In those daies amongst other miraculous gifts of the Spirit this was one Donum prâ—â—um the gift of making prayers for the Church to help the ignorance of the people that knew not what to pray for as they ought he that had this gift stood up and prayed for the whole Congregation and taught them what to pray for whose Office now the Deacon performs viz. by directing them from point to point what to pray for To every of which Petitions sayes Clem. above cited the people were to answer Domine Miserere This continual joyning of the people in every passage of it tends much both to the improving and evidencing that fervour and intention which is most necessary in prayers Hence was it that these Forms of prayers where the peoples devotion is so often excitedâ— quickned and exercised by continual Suffrages such as Good Lord deliver us We beseech thee to hear us good Lord were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earnest or intense Petitions In which if they were relished aright the earnest and vehement devotion of Primitive times still breaths and in these prayers if ever we pray with the Spirit Concerning the Litany of our Church we may boldly say and easily maintain it that there is not extant any where 1. A more particular excellent enumeration of all the Christians either private or common wants Nor 2. A more innocent blameless form against which there lies no just exception Nor 3. A more Artificial Composure for the raising of our devotion and keeping it up throughout than this part of our Liturgy In the beginning it directs our prayers to the right object the Glorious TRINITY For necessary it is that we should know whom we worship Then it proceeds to Deprecations or prayers against evil lastly to Petitions for good In the Deprecations as right method requires we first pray against sin then against punishment because sin is the greatest evil From all which we pray to be delivered by the holy actions and passions of CHRIST the only merits of all our good The like good order is observed in our Petitions for good First we pray for the Church Catholick the common mother of all Christians then for our own Church to which next the Church Catholick we owe the greatest observance and duty And therein in the first place for the principal
things as be rightful to please him both in will and deed that he would encrease nourish keep us in true Religion and all goodness give unto us the encrease of Faith Hope and Charity that we may live according to his will with pure and free hearts follow him accomplish those things he would have done may be cleansed assoyled delivered from all our offences have pardon peace protection and defence may plentifully bring forth the fruits of good works and by him be plenteously rewarded and obtain his promises which exceed all we can desire Such requests as these besides some other That God would hear the prayers of the people of which see pag. 68 and 85. are by the Priest presented to God fit for the Churches meditations at this time after Pentecost and not unfitly following the Lessons the Decalogue and the following Supplications of the people as the proper place of Collects Being all of them though in several branches and expressions in effect thus much That by the merciful Grace Inspiration Defence and Protection of God Almighty we may be cleansed from our sins may obey his Commandments may live as Christians ought not after the flesh but after the Spirit and so to be fitter to meet our blessed Lord at his second Advent to judge the world And this meditation of the second Advent of Christ is thought so seasonable in the last place that some Churches instead of those Readings which we have for the last Sunday of this Time make use of some other which concern the day of judgement But our Church as she hath good reason for her method as we have seen p. 187 188. So is she not at all defective in her thoughts of Christs second coming In time of Advent and often afterwards she takes occasion to remember it but most especially at this season The last Gospel except that which implyes a prophesie of Christs advent sets before us his raising up of one from the dead a great ground of our faith and hope of a Resurrection The Epistle that goes with it and all the rest in a manner aim most evidently at this the Quickning us to a life spiritual by the hopes of an eternal The last Collect with some other is for the enjoyment of it ac cording to Gods promises So that we see the Church in her Meditations for the conclusion of the year takes in that for her subject which is the close of our Creed end of our Faith and Crown of our Devotions The Rosurrection of the body and the life everlasting S. ANDREW THis Saints day is the first that is kept solemn because he first came to Christ and followed him before any of the other Apostles S. Iohn 1. 38. He brought his brother Simon to Christ 42. He it was that said We have found the Messiah and therefore his day is right set at the beginning of Advent for ever to bring news De Adventu Domini of the Advent or coming of our Lord. Conversion of S. PAVL WHereas other Saints martyrdoms or at least the dayes of their death are celebrated by holy Church S. Pauls Conversion is made the Holy-day For these reasons 1. For the Example of it that no sinner how great soever might hereafter despair of pardon seeing Saul a grievous persecutor made S. Paul For this cause I obtained mercy that in me first Iesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe 1 Tim. 1. 36. 2. For the joy which the Church had at his Conversion 3. For the miracle wrought at his Conversion Purification of S. MARY or Feast of Candlemas SOme Churches keep four Holy-daies in memory of the blessed Virgin namely The Annunciation the Assumption the Nativity and Purification Our Church keeps only the Purification and Annunciation which are common to her and our Blessed Lord. The Purification is a double Feast partly in memory of the Virgins purification this being the fourtieth day after the birth which she observed according to the Law Leviticus 12. 4. though she needed it not but chiefly in memory of our Lords presentation in the Temple which the Gospel commemorates Our Saviour thus presented in the Temple offered himself alive Oblation for us that so the whole obedience of his life might be ours This day had one solemnity of old peculiar to it namely Procession the order and manner of which I shall set down briefly out of S. Bernard We go in Procession two by two carrying Candles in our hands which are light 〈◊〉 at a common fire but a fire first blest in the Church by a Bishop They that go out first return last and in the way we sing Great is the glory of the Lord. We go two by two in commendation of Charity and a social life for so our Saviour sent out his Disciples We carry lights in our hands First to signifie that our light should shine before men Secondly this we do this day especially in memory of the wise virgins of whom this blessed Virgin is the chief that went to meet their Lord with their Lamps light and burning And from this usage and the many lights set up in the Church this day it is called Candelaria or Candlemas Because our works should be all done in the holy fire of Charity therefore the Candles are light with holy fire They that go out first return last to teach humility in humility preferring one another Phil. 2. 3. Because God loves a cheerful giver therefore we sing in the way The Procession it self is to teach us that we should not stand idle in the way of life but proceed from vertue to vertue not looking back to that which is behind but reaching forward to that which is before For the Antiquity of this day see Cyril Alex. Gregory Nys in diem And for the Feast of the Annunciation Athanas. Ser. de Dei para S. Philip and S. Iames. WHereas in the Primitive Church the Apostles had not several days of solemnity it was appointed that one day should be allowed for them all namely in the Latin Church the Calends or first of May in the Greek the Feast of S. Peter and S. Paul Afterwards when the other Apostles had peculiar days appointed this first of May was left to S. Philip and S. Iacob because it was thought that they suffered upon that day Thus Durandus and some other deliver it but upon further enquiry it seems to be a mistake for it as hath been proved in the discourse upon S. Stephens day Martyrs and other Saints had their several days observed in the first times it is not probable that the Apostles those Founders of Churches those Princes over all Lands as they are called Ps. 44. 10. should be hudled up all into one day and have a less respect given them by the Church than other Saints and Martyrs had I conceive therefore that they had several days allowed them as well as other Saints and this
Mat. 5. 23. When thou bringest thy gift to the Altar That precept and direction for Offerings is Evangelical as is proved at large p. 258 in the office for the Communion and if the duty there mentioned be Evangelical then Altars are to be under the Gospel for those gifts are to be offered upon the Altar so that I hope we may go on and call it Altar without offence To return then to the appendices of the Chancel On each side or Wing of the Altar in the Transverse Line which makes the figure of the Cross stand Two Side-Tables The one Mensa propositionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a by-standing Table appointed for the Peoples offerings which the Bishop or Priest there standing received from the people offered upon that Table in their name and blessed and though the oblations there offered were not yet Consecrated yet were they there fitted and prepared for Consecration and were types of the body and bloud of Christ sayes Sym. Thess. The other was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacristae Mensa The Vestry where the holy books and Vestments were laid up and kept by the Deacons who also sat there at the time of the Communion-Service at least as many of them as were necessary to assist the Bishop or Priest in his ministration Thence was the same place call'd also Diaconicum These several places and this furniture some principal and Cathedral Chancels had which I have named not that I think this Rubrick does require them all in every Chancel but because I conceive the knowledge of them may serve to help us in the understanding of some ancient Canons and Ecclesiastical Story But though all Chancels of old had not all these yet every Chancel had even in Rural Churches an Altar for the Consecrating of the holy Eucharist which they always had in high estimation The Ancients says S. Chrysost. would have stoned any one that should have overthrown or pull'd down an Altar Hom. 53. ad pop Antioch S. Gregory Nazianz. commends his Mother for that she never was known to turn her back upon the Altar Orat. 28. in Fun. Patr. And Optat. l. 6. accuses the peevish Donatists of the highest kind of Sacriledge because They broke and removed the Altars of God where the peoples prayers were offered Almighty God was invocated the holy Ghost was petitioned to descend where many received the pledge of eternal life the defence of faith the hope of the Resurrection What is the Altar but the seat of the Body and Bloud of Christ and yet your fury hath either shaken or broken or removed these every of these is crime enough while you lay sacrilegious hands upon a thing so holy If your spite were at us that there were wont to worship God yet wherein had God offended you who was wont to be there call'd upon What had Christ offended you whose Body and Blood at certain times and moments dwelt there In this you have imitated the Iews they laid hands upon Christ on the Cross you have wounded him in his Altars By this doing you are entred into the list of the Sacrilegious You have made your selves of the number of them that Elias complains of 1 Kings 19. Lord they have broken down thine Altars It should have sufficed your madness that you had worried Christs members that you had broken his people so long united into so many Sects and Factions at least you should have spared his Altars So he and much more to the same purpose Many more testimonies to the same purpose might be brought but this may shew sufficiently the respect they had to the Altar First the Epithets they gave it calling it the Divine the Dreadful Altar Secondly their bowing and adoring that way turning their faces that way in their publick prayers as towards the chiefest and highest place of the Church Lastly placing it aloft in all their Churches at the upper end the East For so both Socrates and Niceph. l. 12. c. 34. tell us the Altar was placed Ad Orientem at the East in all Christian Churches except in Antiochia Syriae in Antioch And so they stood at the East in the Church of England till Q. Elizabeths time when some of them were taken down indeed upon what grounds I dispute not but wheresoever the Altars were taken down the holy Tables which is all one were set up in the place where the Altars stood by the Queens Injunctions and so they continued in most Cathedral Churches and so ought to have continued in all for that was injoyned by Queen Elizabeths Injunctions forbidden by no after-Law that I know but rather confirm'd by this Rubr. For the Chancels are to remain as in times past The Divine Service may be said privately WE have seen the reason of the Churches command that the holy Service should be offered up in the Church or Chappel c. But what if a Church cannot be had to say our Office in shall the Sacrifice of Rest the holy Service be omitted By no means If a Church may not be had The Priest shall say it Privately says the same Rubr. 2. And good reason for Gods worship must not be neglected or omitted for want of a circumstance It is true the Church is the most not convenient place for it and adds much to the beauty of holiness And he that should neglect that decency and despising the Church should offer up the publick worship in private should sin against that Law of God that says Cursed is he that having a better Lamb in his flock offers up to God a worse For God Almighty must be serv'd with the best we have otherwise we despise him He that can have a Church and will offer up the holy service in a worse place let him fear that curse but if a Church cannot be had let him not fear or omit to offer up the holy Service in a convenient place in private having a desire to the Church looking towards the Temple in prayer 2 Chron. 6. 28. for it will be accepted according to that equitable rule of S. Panl 2 Cor. 8. 12. If there be a willing mind God accepts according to that a man hath and not according to that he hath not Agreeable to this command of holy Church we find it directed in Clem. Constit l. 8. c. 34. If O Bishop or Priest you cannot go to the Church because of Infidels or persecutors gather a congregation in a private house but if you cannot be suffered to meet together no not in a private house Psallat sibi unusquisque Let every man say the Office in private by himself Let every Lay-man say this Mor◠and Even Office his Psalter leaving out that which is peculiar to the Priest Absolution and solemn benediction and let him know that when he prays thus alone he prayes with company because he prayes in the Churches communion the Common prayer and vote of the Church But let not the Priest of all others fail to offer this
fuisset Postremo reservamus nobis successoribus nostris Episcopis Winton potestatem visitandi dictam Capellam prout alias Capellas infra nostram Diocesin situatas communiter nuncupatas peculiares ut nobis eisque constet an decenter in reparationibus aliisqueâ— conservetur an omnia ibidem decenter secundum ordinem fiant Quae omnia singula sic reservamus quoad caetera vero praemissa quatenus in nobis est de jure possumus pro nobis successoribus nostris decernimus stabilimus per praesentes Actu demum recitato veneratur denâ—o atque infit BLessed be thy name O Lord God for that it pleased thee to have thy Habitation among the Sons of Men and to dwell in the midst of the Assembly of thy Saints upon earth Bless we beseech thee this days action unto thy people prosper thou the work of our hands unto us yea prosper thou our handy work Finitis precationibus istis Dominus Episcopus sedem separatim capessit ubi prius populusque univerâ—â—s noâ— communicaturus dimittitur Porta clauditur Priâ—r Sacellanus pergit legendo sententias â—â—as hortatorias ad Eleemosynas interea dum alter Saâ—ellanus singulos Communicaturos adit atque in patinam argenteam oblationes colligit Collecta est summa 4. 1. 12. s. 2. d. quam Dominus Episcopus convertendam in Calicem huiâ— Capellae donandum dercernit Caeteris rebus ordine gestis demum Episcopus sacram Mensam redit Sacellanis utrisque ad aliquamulum recedentibus lotisque manibus panc fracto vino in Calicem effuso aqua admista stans ait ALmighty God our Heavenly Father c. Eucharistiam ipse primo loco accipit sub utraque specie proximo loco tradit Fundatori quem jam coram sacra Mensa in genua supplicem collocarant dein utrique Sacellano Ad caeteros vero pergentem Episcopum atque panem iis tradentem prior Sacellanus subsequitur Calicem ordine porrigit Cum vinum quod prius effuderat non sufficeret Episcopus de novo in Calicem ex poculo quod in sacra Mensa stabat effundit admistaque aqua recitat clare verba illa confecratoria Finita tandem exhibitione Dominus Episcopus ad Sacrae Mensae Septentrionem in genibus recitante quoque populo ait OUr Father c. O Lord our Heavenly Father c. GLory be to God on high c. Concludit denique cum hac precatione BLessed be thy name O Lord that it hath pleased thee to put into the heart of this thy servant to erect an house to thy worship and service by whose pains Care and Cost this work was begun and finish'd Bless O Lord his substance and accept the work of his hands Remember him O our God concerning this wipe not out this kindness of his that he hath shewed for the house of his God and the offices thereof and make them truly thankful to thee that shall enjoy the benefit thereof and the ease of it and what is by him well intended make them rightly to use it which will be the best fruit and to God most acceptable Post haec vota populum stans dimittit cum Benedictione hac THe peace of God which passeth all understanding keep your hearts and Minds in the knowledge and Love of God and of his Son Jesus Christ our Lord and the Blesling of God Almighty the Father the Son and the Holy Ghost be amongst you and remain with you always Amen Consecratio COEMETERII STatim à prandio quod in adibus suis vicinis Fundator Capellae satis laute appararat Domino Episcopo atque convenarum magnae frequentiae ad rem divinam reversis alter Sacell anorum praeit OUr Father c. Post Responsas Psalmus 90. recitatur alternis Post Psalmum Episcopus cum universa multitudine egreditur Capella atque ad Orientalem Coemeterii partem stans denuo sciscitatur Captain Smith for what have you called us hither again Ille schedulam ut prius humillime porrigit quam praefatus à Registris recitat in haec verba IN the name of Richard Smith of Peer-tree in the County of Southampton Esquire R. Reverend Father in God I present unto you the state of the Village of Weston c. ut prius usque ad the River cannot be passed whereby it often cometh to pass that they have been constrain'd to bury their dead in the open fields the water not being passable or if they durst venture over yet the dead body was follow'd with so little Company as was no way seemly And thus much formerly having been presented to your Predecessor the R. R. F. in God Iames late Bishop of Winton and Petition to him made to give and to grant leave unto the said Richard Smith to enclose a piece of ground for a burial place on the East side of the said River he favourably gave licence and granted power unto the said Richard Smith so to do as may appear by an instrument under his Episcopal Seal bearing date the 23. of February in the year of our Lord God according to the Computation of the Church of England 1617. Which place of Burial being now enclosed with a decent Rail of Timber at the only proper cost and charges of him the said Richard Smith with intent and purpose that it might be dedicated and consecrated only and wholly for Christian burial for him the said Richard Smith and his Family and the said inhabitants and none other In which respect I beseech God to accept of this sincere intent and purpose and both he and they are together humble Suiters to your Lordship as Gods Minister the Bishop and Ordinary of this Diocess in Gods stead to accept this his free-will offering and to decree this ground severed from all former common and profane uses and to sever it as by the Word of God and prayer and other special Religious duties to dedicate and consecrate it to be a Coemeterie or place of Christian burial as aforesaid wherein their bodies may be laid up until the day of the general Resurrection promising that they will ever so hold it for holy ground and use it accordingly applying it to no other use but that only and that they will from time to time and and ever hereafter as need shall be see it conveniently repair'd and fenc'd in such sort as a Coemetery or burying place ought to be Hoc ipsum vero ab Episcopo paucis interrogatis viva voce confirmant Fundator qui è vicinia Lectio prima desumitur è 23. Gen. Secunda Lectio destinabatur è prima Epist. ad Cor. cap. 15. à vers 15. ad finem propter angustias temporis omissa Tum Dominus Episcopus in genua ibi submissus precatur O Lord God thou hast been pleased to teach us in thy holy Word as to put a difference between the soul of a Beast and the spirit of a Man for the soul of a Beast goes down