mourne weepe and bewaile their former sinnes And whosoever upon that day did not humble his soule bewailing his sinnes as is said abstaining from all bodily food untill the evening that soule saith Almighty God should be destroyed from among his People And then * P. 83. afterward the ground of Fasting is delivered where it is said upon the ordinance of this generall Fast good men tooke occasion to appoint to themselves private Fasts at such times as they did either earnestly lament and bewaile their sinfull lives or did addict themselves to more fervent Prayer that it might please God to turne his wrath from them when either they were admonished and brought to the consideration thereof by the Preaching of the Prophets or otherwise when they saw k Iohn 3.5.6.7 8.9 present danger to hang over their heads This sorrowfulnesse of heart joyned to Fasting they uttered sometime by their outward behaviour and gesture of body putting on l Neh. 9.1 sackcloth sprinkling themselves with m Est 4.3 ashes and n Ios 7.6 dust and sitting or lying upon the o z 2 Sam. 12.16 earth For when good men feele in themselves the heavie burden of sinne see damnation to be the reward of it and behold with the eye of their minde the horrour of hell they p Ps 119.120 Ps 143. ◠◠7 tremble they quake and are inwardly touched with sorrowfulnesse of heart for their offences and cannot but accuse themselves and open this their griefe unto Almighty God call unto him for q Ps 51.1 c. mercy This being done seriously their minde is so occupied partly with sorrow and heavinesse partly with an earnest desire to be delivered from this danger of hell and damnation that all desire of meate and drinke is laid apart and lothsomnesse of all worldly things and pleasures commeth in place so that nothing then liketh them more than to weepe to lament to mourne and both with words and behaviour of body to shew thēselves weary of this life And * P. 86.87 There are three ends ' whereto Fasting should bee directed afterward it is delivered That there be three ends whereunto if our Fast be directed it is then a worke profitable to us and accepted of God The first is to chastise the flesh that it be not too wanton but tamed and brought into subjection to the spirit This respect had Paul in his Fast when he said I r 1 Cor. 9.27 chastise my body and bring it into subjection lest by any meanes it commeth to passe that when I have preached to other I my selfe be found a cast-away The second that the spirit may be more earnest and fervent to prayer To this end fasted the s Acts. 13.3 Prophets and Teachers that were at Antioch before they sent forth Paul and Barnabas to preach the Gospell The same Apostles fasted for the like purpose when they t Acts. 14.23 commended to God by their earnest prayers the congregation which were at Antioch Pysidia Iconium and Lystra as we read it in the Acts of the Apostles The third that our Fast be a testimony and witnesse with us before God of our humble submission to his High Majesty when we confesse acknowledge our sinns unto him and are inwardly touched with sorrowfulnes of heart bewailing the same in the affliction of our bodies The Church of England hath appointed sundry times for Fasting more or lesse We are willed to fast at least from one meale every Eeve of such Saints dayes as the Kalender set afore the Common Prayer sheweth Wee are to Fast the whole day Of times when we ought to fast when a general publike Fast is enjoyned to continue all the day without meate and drinke till after Evening Prayer even untill night In the common Almanacke it is delivered that upon the Wednesday Friday and Saturday of every Ember weeke a Fast is to be observed And some say that upon the Munday in every such weeke also And the 31 Canō rendreth a reasō why fasting is to be in the foure Ember weekes namely because then prayer is to be made unto God after an especiall manner for to send downe his Holy Spirit into those which receive holy orders on the Sunday next following For the foure solemne times appointed for the making of Ministers are the foure Sundaies immediately following the Ember weekes It is also a custome to Fast on Ash wensday and likewise on good Friday And the Epistle and Gospell appointed for the first day of Lent doe make mention of Fasting and from thence we may learne to begin Lent with Fasting at least from one meale on that day The Collect for the Sunday of Lent doth very divinely informe us concerning Fasting saying O Lord which for our sake didst fast u Mat 4.2 forty dayes and forty nights give us grace to use such w 1 Pet. 2.11 1 Pet. 4.1.2.3 abstinence that our flesh being subdued to the Spirit wee may ever obey thy godly motions in righteousnesse and true holinesse The fasting prescribed to bee observed all the Lent is an abstinence from flesh an usual abstaining from that which doth cherish blood with blood according as Daniel signifieth to have abstained saying I x Dan. 10.2 3. Daniel was mourning three full weekes I ate no pleasant bread neither came flesh nor wine in my mouth It is observed also that in ancient times in keeping a publike or private fast people tooke an austere repast some coorse fare in the Evening after abstinence the whole day * As some doe in these times For to forfeit a Noones meale and then to recompence themselves at night was not their use Now concerning other fastings at other times read the whole Homily of the same The Lord saith by his Prophet Ioel y Ioel 2.12 13 15. Turne ye even to me with all your heart and with fasting c. Gather the people sanctifie the congregation assemble the Elders gather the Children and those that sucke the breasts let the Bridgroome goe forth of his Chamber and the Bride out of her Closet The z Ionah 3.7 8. fast of the Ninevites is thus proclaimed to bee Let neither man nor beast herd nor flocke taste any thing let them not feed nor drinke water But let man and Beast be covered with Sackcloth and cry mightily unto God yea let them turne every one from his evill way and from the violence that is in their hands The Lord by Isaiah signifieth the true use of fasting by a Isa 58.3 4 5 6 7. reproving the Iewes for their neglect of the same saying Behold in the day of your fast you finde pleasure and exact all your labours Behold yee fast for strife and debate and to smite with the fist of wickednes ye shall not fast as ye doe this day to make your voyce to be heard on high Is it such a fast that I have chosen a day for a man
pertaine unto every circumstance in Gods worship Let all things bee done m 1 Cor. 14.40 decently and in order CHAP. 43. Of the due Celebration of Sundayes and other times required by the Church to be kept holy IN the first part of the a T. 2. p. 124 125 126. Homily concerning the place and time of prayer the Church saith It appeareth to be Gods good will and pleasure that we should as speciall times and in speciall places gather our selves together to the intent his name might be renowned and his glory set forth in the congregation and assembly of his Saints As concerning the time which Almighty God hath appointed his people to assemble together solemnly it doth appeare by the fourth Commandement of God Remember saith God that thou keepe holy the Sabbath day Vpon the which day as is plaine in the b Act. 13.14.44 Act. 15.21 Acts of the Apostles the people accustomably resorted together and heard diligently the Law and the Prophets read among them And albeit this Commandement of God doth not binde Christian people so straitly to observe and keepe the utter Ceremonies of the Sabbath day as it was given unto the Iewes as touching the forbearing of worke and labour in time of great necessitie and as touching the precise keeping of the seventh day after the manner of of the Iewes For we keepe now the c Act. 20. l. 1 Cor. 16.2 Non inep è colligitur jam tum consuevisse Christianos hoc die solennes agere conventus Annol ad Act. 20.7 in Jun. Bibl. vide 1 Cor. 11.20 in Syriaco Teslamento nâ—c non in Arabiâ—o in utroque mentio fit de die Domini nostri Syrus legit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arabs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiâ—n nev 1.10 pro eo quod in Graecis exemplaribus legitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in â—â—e â—llo primo first day which is our Sunday and make that our Sabbath that is our day of rest in the honour of our Saviour Christ who as upon that day d Mar. 16.6.1.2 rose from death conquering the same most triumphantly yet notwithstanding whatsoever is found in the commandement appertaining to the law of nature as a thing most godly most just and needfull for the setting forth of Gods glory it ought to bee retained and kept of all good Christian people But alasse it is lamentable table to see the wicked boldnesse of those that will bee counted Gods people who e Ezek 20.12 13. passe nothing at all of keeping and hallowing the Sunday And these people are of two sorts The one sort if they have any businesse to doe though there be no extreame neede they must not spare for the Sunday they must ride and journey on the Sunday they must drive and f Neh. 13.15 16 17 18 19 20. Ier. 17.21.22 carry on the Sunday they must row and ferry on the Sunday they must buy and sell on the Sunday they must keepe markets and faires on the Sunday Finally they use all dayes alike worke-dayes and holi-dayes all are one The other sort is worse For although they will not travell nor labour on the Sunday as they doe on the weeke day yet they will not g Isa 58.13 14. rest in holinesse as God commandeth but they rest in ungodlinesse and filthinesse prancing in their pride pranking and pricking poynting and painting themselves to be gorgeous and gay they rest in excesse and superfluity in gluttony and drunkennesse like Rats and swine they rest in brawling and rayling in quarrelling and fighting they rest in wantonnesse in toyish talking in filthy fleshlinesse so that it doth too evidently appeare that God is more dishonoured and the Devill better served on the Sunday than upon all the dayes in the weeke besides As soone as God had finished heaven and earth and all the same and had made man he rested the seventh day and blessed it and h Gen. 2.2 3. sanctified it for man therein to rest also as Christ saith i Mar. 2.27 The Sabbath was made for man The Lord saith by Isaiah k Isa 58.13 14. If thou turne away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight the holy of the Lord honourable and shalt honour him not doing thine owne wayes nor finding thine owne pleasure nor speaking thine owne words Then shalt thou delight thy selfe in the Lord and I will cause thee to ride upon the high places of the earth and feed thee with the heritage of Iacob thy father for the mouth of the Lord hath spoken it The sacred l Canon 13. constitution of the Church concerning the due celebration of Sundayes and Holy-dayes is ever memorable viz. All manner of persons within the Church of England shall from henceforth celebrate and keepe the Lords day commonly called Sunday and other holy-holy-dayes according to Gods holy will and pleasure and the Orders of the Church of England prescibed in that behalfe that is in hearing the Word of God read and taught in private and publike prayers in acknowledging their offences to God and amendment of the same in reconciling themselves charitably to their neighbours where displeasure hath beene in oftentimes receiving the Communion of the body and blood of Christ in visiting of the poore and sicke using all godly and sober conversation Concerning other times enjoyned by the Church to be observed for holydayes Of the celebration of holydayes as Christmas day c. it is to be remembred that because it is the Law of the Church our mother we ought so to observe them as she requireth And that the Church hath power to appoint holydayes it may appeare out of the m T. 2. p. 82 83. Homily of fasting where it is said We doe not read that Moses ordained by order of Law any dayes of publike fast throughout the whole yeare more than that one day The Iewes notwithstanding had more times of common fasting which the Prophet n Zechar. 7.5 Zachary reciteth to bee the fast of the fourth the fast of the fifth the fast of the seventh and the fast of the tenth moneth But for that it appeareth not in the Law when they were instituted it is to bee judged that those other times of fasting more than the fast of the seventh moneth were ordained among the Iewes by the appointment of their governours rather of devotion than by any expresse Commandement given from God Vpon the ordinance of this general fast good men tooke occasion to appoint to themselves private fasts at such times as they did either earnestly lament bewaile their sinfull lives or addict theÌ„selves to more fervent prayer c. And the Prophet doth not disallow their sequestring of dayes for fasting but for that they neglected o Zech. 7.9.10.11.12 judgement mercy and humilitie of heart and as it seemed accounted true religion for to consist onely
the uniformity of Common prayer set in the beginning thereof testifieth Also every one which entreth into the Ministery of the Church of England first subscribeth That the booke of Common prayer containeth in it nothing contrary to the Word of God and that it may lawfully so bee used and that hee himselfe will use the forme in the said booke prescribed in Publike prayer and administration of the Sacraments and none other As it is in Canon 36. That the booke of ordering of Bishops Priests and Deacons is likewise ratified the six and thirtieth Article of the Religion established declareth saying The Book of Consecration of Archbishops and Bishops and ordering of Priests and Deacons lately set forth in the time of Edward the sixt and confirmed at the same time by Authority of Parliament doth containe all things necessarie to such Consecration and ordering neither hath it any thing that of it selfe is superstitious and ungodly And therefore whosoever are consecrated or ordered according to the Rites of that booke since the second yeare of the aforenamed King Edward unto this time or hereafter shall be consecrated or ordered according to the same Rites we decree all such to be rightly orderly and lawfully consecrated and ordered That both the bookes of Homilies now printed in one Volume and distinguished into two Tomes are approved by the whole Clergy it is manifest by every ones subscription unto the third Article to be subscribed unto afore receiving any order or degree in the ministery whereof the words are That he alloweth the book of Articles of Religion agreed upon by the Archbishops In Canon 36. and Bishops of both Provinces and the whole Clergie in the Convocation holden at London in the yeare of our Lord God one thousand five hundred sixtie and two and that he acknowledgeth all and every the Articles therein contained being in number nine and thirty besides the Ratification to be agreeable to the Word of God And in the five and thirtieth Article therof it is said The second booke of Homilies the severall titles whereof we have joyned under this Article doth containe a godly and wholesome Doctrine and necessary for these times as doth the former booke of Homilies which were set forth in the time of Edward the sixt and therefore we judge them to be read in Churches by the Ministers diligently and distinctly that they may bee understanded of the people The Eleventh Article concerning the justification of man referreth unto the Homily of Iustification wherein the most wholesome Doctrine thereof and very full of comfort is more largly expressed In the booke of Common Prayer in the Rubrick after the Nicene Creed the Homilies are mentioned It is required that the booke of Homilies be in every Church Canon 80. And Canon 49 requireth Ministers not allowed Preachers to reade the said Homilies For the confirmation of be true saith and for thâ—â—â—â—d â—â—strâ—â—lâ—â— and 〈◊〉 disication of the people The great authority of the Homilies may also appeare out of the Titles of both Tomes of them The Title of the first Tome is Certaine Sermons or Homilies appointed to bee read in Churches in the time of the late Queene Elizabeth of famous memory And now thought fit to be reprinted by Authority from the Kings most Excellent Majesty The Title of the second is The second Tome of Homilies of such matters as were promised and entituled in the former part of Homilies set out by the Authority of the late Queenes Majesty and to be read in every Parish Church agreeably There are no writings of any Author whatsoever whereunto the Church ascribeth so much authority as to the Bookes of Divine Service having ordained them only together with the holy Scriptures to bee publikely read in every congregation of the Land Now some will say It appeareth by these relatings that great is the respect which we owe unto the said bookes of the Church but yet we are to receive no delivery in them but what we know agreeth with the Word of God In which saying of many of these times there is contained a greater defect than all doe observe therein For first by so saying they attribute not such authority as is due unto the Church their Mother they duely acknowledge not her loyalty unto Christ her Head S. Paul propoundeth the Church her fidelity or faithfull obeience to be a patterne for imitation where he saith As the Church is subject unto Christ Eph. 5.24 so let the wives bee to their owne husbands in every thing Put case that in that her fundamentall Doctrine there were some deliveries not in all respects so perfect as are the Scriptures of God our Father yet it is against her loving nature and prudence to propound unto us any matter for our hurt Yea what we suppose to be imperfect wee may make that use thereof for which it was by her intended and be much benefited thereby Secondly by that their limitation they imply that they have an ability to judge the understanding and wisdome of their mother And if they bee demanded whence they have received so great an extraordinary abilitie as to judge of their mother the Church her knowledge and Doctrine The common answer is by their reading the holy Scriptures They not seriously considering what is written in them also Acts 8.30 31. That how can one reading the holy Scriptures understand them except some man guide him Malachi 2.7 And that the Priests lips is to keepe knowledge and the people is to seeke the Law at his mouth The Clergie of the Church is to teach the common people of the same The lay people in their understanding and applying the Scriptures are to be guided by the Priesthood or Clergy And before it hath beene declared that the universall Clergy with one mouth and consent have borne witnesse That there is not any thing in the Booke of Common Prayer which is contrary to the Word of God And that the booke of Homilies doth containe a godly and wholesome Doctrine and necessary for these times to bee understanded of the people Seeing then all the guides in the Church all the ordained keepers of knowledge all such from whom the people are appointed to seeke the Law or spirituall instruction and teaching doe testifie together the truth and profitablenesse of the bookes of the Divine Service can any one justly accept against any deliverie in them unlesse he doe assume unto himselfe for to outsee the whole Clergy of the Church of England The Lord Iesus Christ hath so greatly confirmed the authority of his Church that he hath said Mat. 18.17 Whoso neglecteth to heare the Church let him or her be unto his people as an Heathen and a Publicane Wherefore it is our bounden duty most diligently to heare read and meditate on every particular delivery in those fundamentall bookes composed by the perfectest wisdome of the Church our mother and to frame our mindes and lives according to every prescription
The o Zeph. 3.5 iust Lord is in the midst of Ierusalem He will doe none iniquity Euery morning doth he bring his iudgement to light he fayeth not but the vniust know no shame The Lord saith Hosea hath a controuersie with Iudah Hosea 12. â— and will punish l Psal 145.17 Iacob according to his wayes according to his doings will he recompence him God also is often in the Diuine Seruice mentioned to be Mercifull Of Gods Mercifullnesse as in the third Collect to be read on good Friday it is sayd Mercifull God who hast made all men and hatest * Some obiect against this Divine Doctrine of the Church the saying in the Scripture I haue hated Esau The Scripture sayth not that God hated Esau vnto euerlasting damnation afore hee was borne but signifieth that hee loued him lesse than hee loued Iacob in that for a time he was to serue Iacob That the word hâ—te doth in Scripture signifie to Loue lesse See Iunius on Genes 29.31 Deut 21.15 See Math. 6.24 Luk. 14.26 And that Esau was to be vnder Iacob foratime See Genes 27.40 Saint Paules Doctrine hereabout is one of his sayings hard to be vnderstood 2. Peter 3.16 There is in it an Allegory as in Gal. 4.24 See 2. Esaras 6.8.9 Also in Genes 25.23 mentioned By Saint Paul in Rom. 9. Iacob and Esau are called two Nations and two manner of people And that Esau was sayd to be hated was not expressed in those words vntill many ages after Namely in the dayes of the Prophet Malachy 1.3 See Ezech. 33.11 and 2. Peter 3.9 Math. 23.37 Acts 7.51 See Pro. 1. from verse 20. vnto the Chapters end All Ezechiel 18. Eccles 15.11 to the end nothing that thou hast made nor wouldest the death of a Sinner but rather that he should be conuerted liue haue mercy vpon all Iewes Turks Infidels and Hereticks c. So in the last Prayer sauing one of the Commination it is sayd Oh most mighty God and Mercifull Father which hast compassion of all men and hatest nothing that thou hast made which wouldest not the death of a sinner but that he should rather turne from sinne and be saued c. Dauid sayth The q Psal 145.9 Lord is good to all and his tender Mercies are ouer all his workes Likewise Saint Paul witnesseth God hath concluded all men in vnbeleefe that he might haue Mercy vpon r Rom. 11.32 all In the Booke of Wisedome it is sayd Thou Å¿ Wisedome 11.23 24. haste Mercy vpon all for thou canst do all things and winkest at the sinnes of men because they should amende For thou louest all the things that are and abhorrest nothing which thou hast made for neuer wouldest thou haue made any thing if thou hadst hated it Vnto the which Eternall Incomprehensible Almighty Wise Good Iust and Mercifull God be glore through Iesus Christ for euer Amen CHAP. 7. Of the Creation of the World and of the Angels in speciall IN the first part of the * T. 1. p. 67. Homily an Exhortation concerning good order and obedience to Rulers and Magistrates it is sayd Almighty God hath created and appointed all things in Heauen Earth and Waters in a most excellent and perfect order In Heauen hee hath appointed distinct and seuerall orders and states of Archangels and Angells In the beginning sayth the Scripture God t Genesis 1.1 and 2 1. Created heauen and earth and all the Host of them Also that by the u Col. 1.16 Sonne of God were all things Created that are in Heauen and that are in Earth Visible and Inuisible whether they be Thrones or Dominions or Principalities or Powers all things were Created by him and for him That there are Archangels aswell as Angels it appeareth out of Daniel where it is Written that Michael one of w Dan. 10.13 the chiefe Princes came to helpe him Michael is called an Archangell in the x Iude 9. Epistle of Iude. There is mention of another Archangell in y 2. Esdras 4.36 Esdras namely Vriel In Saint Ambrose his Song it is sayde vnto God To thee all Angels crye aloud the Heauens and all the powers therein To thee Cherubin and Seraphin continually do crye Holy holy holy Lord God of * Or Hosts Sabaoth That there are Powers in heauenly places and also Principalities among them not only the text aboue cited out of the Epistle to the Colossians prooueth but also Saint Paules words to the Ephesians saying To z Eph. 3.10 the intent that now vnto the Principalities and Powers in heauenly places might be knowne by the Church the manifold VVisedome of God Of Cherubins Novem Angelorum est cordâ—nes testante sacro eloquio scimus scilicet Angelos Archangelâ—s virtutes potestates principatut dominatiâ—nes thâ—onos Cherubin aeque Seraphim Greg. in Hâ—mil there is often mention in the tenth Chapter of Ezechiel And of Seraphins it is mentioned in the sixt Chapter of Isaiah In the Collect to be read on the day of the Feast of Saint Michael the Archangel the Church sayth Euerlasting-God which hast o dayned and constituted the Services of all Angels and Men in wonderfull order Mercifully grant that they which alway do thee seruice in Heauen may by thine appoyntment succour and defend vs in Earth through Iesus Christ our Lord. Heb. 1.14 Are a they not all ministring Spirits as the Apostle sayth sent foorth to minister for them who shall be Heires of Saluation Dauid sayth Because b Psal 91.9.10.11.12 thou hast made the Lord which is my refuge euen the most High thine Habitation there shal no euill befall thee neyther shal any Plague come nigh thy dwelling For he shal giue his Angels charge ouer thee to keepe thee in all thy wayes They shal beare thee vp in their hands least thou dash thy foot agaynst a stone Some of the Angels sinned in not c 2 Pet. 2 4. Iude 6. keeping their first estate but left their owne habitation and are cast downe to Hell reserued in euerlasting Chaines vnder darknesse vnto the iudgement of the great day It is our duty as the Church d In the Communion Service exhorteth with the holy Angels and Archangels and with all the Company of Heauen to laud and magnifie the e Deut. 28.58 glorious name euermore praysing him and saying f Reue. 4.8 Esay 6.3 Holy holy holy Lord God of Hosts Heauen and Earth are full of thy glory Glory be to thee O Lord most high CHAP. 8. Of the Creation of Man and of his estate in his innocency IN the * To 2. p. 167. Homily concerning the Nativity of our Saviour Iesus Christ it is sayd That among all the Creatures which God made in the beginning of the World most excellent and wonderfull in their kinde there was none as the Scripture beareth VVitnesse to be compared almost in any point vnto man who as well in Body and Soule
liuing and deedes sheweth the cortrary For how can a man haue this true faith this sure trust and confidence in God that by the merits of Christ his sinnes be forgiuen and he reconciled to the fauour of God and to be partaker of the Kingdome of Heauen by Christ when he liueth vngodly and * Tit. 1.16 Mat. 10 33. denieth Christ in his deeds Surely no such vngodly man can haue this faith and trust in God For as they know Christ to bee the onely Sauiour of the World so they know also that Wicked men shall * 1 Cor. 6.9.10 not enioy the Kingdome of God They know that God * Psal 5.4.5.6 hateth vnrighteousnesse that he will destroy all those that speake vntruely that those which haue done * Iohn 5.29 good workes which cannot bee done without * Iohn 15.5 a liuely faith in Christ shall come foorth into the Resurrection of life and those that haue done euill shall come vnto the Resurrection of iudgement Very well they know also that to them that be Contentious and full of strife and to them that will not be obedient vnto the truth but will obey vnrighteousnesse shall come * Rom. 2.8.9 indignation wrath and affliction c. The great and mercifull benefits of God if they be well considered do neyther minister vnto vs occasion to be idle and to liue without doing any good workes neyther yet stirre vs vp by any meanes to doe euill things But contrariwise if we be not desperate persons and our Hearts harder than stones they mooue vs to render our selues vnto God wholy with all our Wils Heartes Might and Power to serue him in all good deedes obeying his Commaundements during our liues to seeke in all things his glory and honour not our sensuall pleasures and vaine glory euermore dreading willingly to offend such a mercifull God and louing Redeemer in Word Thought or Deede And the sayd benefits of God deepely considered mooue vs for his sake to bee euer ready to giue our selues to our neighbours and as much as lyeth in vs to study with all our endeauour to doe good vnto euery man these be the fruites of true faith In the Collect for Innocents day we are Divinely taught to pray That in our Conuersation our life may expresse the Faith in God which with our tongues we do confesse Whence we may also learne that the true Christian faith is not a matter meerely holden in the mind but which hath its operation outwardly And so Saint Paul sayth k Gala. 5.6 In Iesus Christ neyther Circumcision availeth any thing nor vncircumcision but Faith which worketh by loue Saint Iames sayth l Iames 2.14.26 What doth it profite my brethren though a man say he hath faith and hath not workes can faith saue him As the body without the spirit is dead so faith without workes is dead also And Iesus the sonne of Sirach sayth m Eccles 32.24 Hee that beleeueth in the Lord taketh heed vnto the Commandement Reade all three parts of the Homily of faith for in them the true Christian faith is described in a wonderfull Divine manner CHAP. 13. Of the Faith in the people of God which liued afore the Incarnation of our Lord Iesus Christ euer since the fall IT is sayde in the second part of the * T. 1. p. 25. Homily of Faith All the Fathers Martyres and other Holy men whom Saint Saul spake of had their Faith surely fixed in God when all the World was agaynst them They did not onely know God to bee the Lord Maker and Gouernour of all men in the World but also they had a speciall confidence and trust Idem enim omnino erat etiam tli Deus idem Spiritus idem Christus eadem fides eadem doctrina eadem Spes eadem haereditas idem soedus eadem vis verbi dei Et Eusebius ait Omnes fideles vsque ab Adamo re quidem ipsa Christianos fuissè quāvis non ita dicerentur c. Apologia Ecclesiae Anglicanae excusa Londini Anno 1626. p. 97.98 that hee was and would be their God their Comforter Ayder Helper Maintainer and Defender This is the Christian faith which these Holy men had and wee also ought to haue And although they were not named Christian men yet was it a Christian faith that they had for they looked for all the benefits of God the Father through the merits of his Sonne Iesus Christ as wee now doe This difference is betweene them and vs that they looked when Christ should come and we be in the time when hee is come Therefore sayth Saint Augustine the time is altered and changed but not the Faith For wee haue both one faith in one CHRIST The same Holy Ghost also that wee haue had they sayth Saint Paul For as the Holy Ghost doeth teach vs to trust in God and to call vppon him as our Father So did hee likewise instruct and teach them to say as it is Written * Esay 63.16 Thou Lord art our Father and redeemer and thy name is without beginning and euerlasting God gaue them grace to bee his Children as hee doth vs now But now by the comming of our Sauior Christ wee haue receiued more aboundantly the Spirit of God in our hearts whereby we may conceiue a greater faith and surer trust than many of them had But in effect they and wee be all one Wee haue the same faith that they had in God and they the same that we haue And Saint Paul so much extolleth their faith because we should no lesse but rather more giue our selues wholly vnto Christ both in profession and liuing now when Christ is come than the olde Fathers did before his comming And by all the declaration of Saint Paul it is euident that the true liuely and Christian faith is no dead vaine or vnfruitfull thing but a thing of perfect vertue of wonderfull Operation or working and strength bringing foorth all good motions and good Workes Saint Stephen in his last Sermon to the Iewes making mention of the Faith that was concerning Christ many Ages afore his Incarnation relateth what Moses sayd vnto the Children of Israel A Prophet n Acts 7.37 shall the Lord your God rayse vp vnto you of your brethren like vnto me him shall yee heare And afterward hee sayd Which o Acts 7.52 of the Prophets haue not your Fathers persecuted And they haue slayne them which shewed before of the comming of the Iust one of whom yee haue beene now the betrayers and murtherers Christ told the Iewes Your p Iohn 8.56 Father Abraham reioyced to see my day and he saw it and was glad He also sayd before q Iohn 8.55 Abraham was I am Afore the dayes of Moses and the Prophets God had his Priesthood on earth after the order of r Genesis 14.18 Melchizedec The which Priesthood did ſ Psal 110.4 figure foorth Christs euer-lasting Priest-hood like
came to passe in some measure when as the Sacrament of circumcision according to Gods ordinance was receiued But now the grace is receiued in Baptisme and in the circumcision of the heart CHAP. 16. Of the calling of Moses IN the second part of the * T. 1. p. 33. Homily of good workes it is sayd Euer since the fall of Adam all that came of him haue beene so blinded through Originall sinne that they haue beene euer ready to fall from God and his Law and to inuent a new way vnto saluation by Workes of their owne deuising Insomuch that almost all the World forsaking the true honour of the onely eternall liuing God wandred about their owne fantasies Worshipping some the Sunne the Moone c. Such was the rudenesse of the people after they fell to their owne fantasies and left the eternall liuing God and his Commandements that they deuised innumerable images and Gods In which errour and blindnesse they did remaine vntill such time as Almighty God pittying the blindnesse of man sent his true Prophet Moses into the World for to reprooue and to rebuke this extreame madnesse and to teach the people to know the onely liuing God and his true honour and worship o 1 Iohn 3.11.12 Caine is mentioned the first man after Adam that brought foorth the fruites of the fall in that he fell from the loue which by the Law of nature hee owed vnto his Brother and hated him and slew him Caines posterity shewed a degenerated nature namely p Genesis 4.23 Lamech in taking two Wiues Whereas as Christ sayth From q Math. 19.8 the beginning it was not so For in the beginning it was sayd r Genesis 2.24 A man shall leaue Father and Mother and shall cleaue to his Wife and they twaine shall be one flesh Lamech also further manifested his corrupted nature saying I haue Å¿ Genesis 4.24 slayne a man in my Wounding and a young man to my hurt Great was the departure from Gods euerlasting Law vntill the dayes of Enos And t Genesis 4.26 then sayth the Text beganne men to call vpon the name of the Lord. Afterward Enoch the u Iude 14.15 seuenth from Adam prophecied saying Behold the Lord commeth with ten thousands of his Saints to execute iudgement vppon all and to conuince all that are vngodly among them of all their vngodly deedes which they haue vngodly committed and of all their hard speeches which vngodly sinners haue spoken against him But in the dayes of Noah iniquity agayne more exceedingly abounded though hee was a w 2 Pet. 2.5 Preacher of righteousnesse among the people And God brought in the Flood vpon the World of the Vngodly After the Flood the consideration whereof one might thinke would haue terrified mankinde from committing wickednesse people being multiplied especially the x Gene. 10.10 posterity of Ham fel to euill working againe to the building of a City and Tower whose y Gene. 11.4 top might reach vnto Heauen and to make themselues a name c. Yea not only the posterity of Ham but many also of the posterity of Shem degenerated so farre as that they serued z Ios 24.2 other Gods And as Achtor in the Booke of Iudith sayd Abraham with his would not follow the a Iudith 5.7 Gods of their Fathers which were in the Land of Chaldea but left the way of their Ancestours and worshipped the God of Heauen the God whom they knew In the dayes of Abraham there was in the World Gods Priest-hood after the order of b Genesis 14 18 Melchizedec whereof among the most there was little or no vse made but blindnesse of vnderstanding and iniquity of life most preuailed vntill that God raysed vp Moses as the Homily sayth who was c Heb. 3.5 faithfull in all Gods house who also witnessed against the abominations of the world and taught Gods d Ecclus 1.5 euerlasting Law with Gods Statutes e Deut 4.1 and iudgments CHAP. 17. Of the Passeouer IN the first part of the * T. 2 p. 197. Homily concerning receiuing the Sacrament it is sayd Of old time God decreed his wonderous benefits of the deliuerance of his people to be kept in memory by the eating of the Passeouer with his rites and Ceremonies In the second part of the * Page 202. Homily concerning the Sacrament it is sayd That newnesse of life as fruits of Faith is required in the partakers of the Lords table wee may learne by eating of the Typicall Lambe whereunto no man was admitted but hee that was a Iew that was circumcised that was before sanctified And in the * To. 2. p. 196. Transitus noster id est Phase ita eâ—lebratur siterrena et AegiptuÌ„ dimittenteâ— ad Coelestia festmemus Hieronimus in cap. 26. Math. Homily of the Resurrection it is sayd Christ our Easter Lambe is offered vp for vs to slay the power of sinne to deliuer vs from the danger thereof and to giue vs exampleÌ„ to dye vnto sinne in our liues And let vs passe ouer the affections of our old conuersation that wee may be deliuered from the bondage thereof and rise vp with Christ Moses from the Lord sayd vnto the people of Israel And f Exo. 12.26.27 it shall come to passe when your Children shall say vnto you what meane you by this seruice That yee shall say it is the sacrifice of the Lords Passeouer who passed ouer the houses of the Children of Israel in Egypt when hee smote the Egyptions and deliuered our houses Also sayth Moses g Exod. 12.48 when a stranger shall soiourne with thee and will keepe the Passeouer vnto the Lord let all his Males bee Circumcised and then let him come neere and keepe it And he shall be as one that is borne in the Land for no vncircumcised person shall eate thereof And concerning the Spirituall signification of the Passeouer it is manifest out of Saint Paules Words where he sayth h 1 Cor. 5.7.8 Purge out the old Leauen that yee may be a new Lumpe as yee are vnleauened for euen Christ our Passeouer is sacrificed for vs. Therefore let vs keepe the Feast not with olde Leauen neyther with the Leauen of malice and wickednesse but with the vnleauened bread of sincerity and truth The Passeouer was the second Sacrament celebrated in the Church of the Iewes the i Deut. 14.2 peculiar people of God in those times CHAP. 18. Of the Law giuen by Moses IN the first part of the * T. 2. p. 275. Homily against Disobedience and wilfull Rebellion it is sayd As God the Creatour and Lord of all things appoynted his Angels and Heauenly Creatures in all obedience to serue and to honour his Maiesty So was it his will that man his chiefe Creature vpon the earth should liue vnder the obedience of his Creatour and Lord. And for that cause God as soone as hee had Created man gaue vnto him
not their obedience to their father commended by the Lord and their fathers making such lawes approved by God in that he said k Ier. 35.18 19. Because yee have obeyed the commandement of Ionadab your father and have kept all his precepts and done according to all that he hath commanded Therfore thus saith the Lord of Hosts the God of Israel Ionadab the sonne of Rechab shall not want a man to stand before me for ever And if all the commandements and precepts of a private father are to bee kept which God hath not forbidden Then how much more all the commandements precepts and ordinances of the fathers of the Church which God hath not forbidden ought to bee most conscionably observed S. Peter commanded the people of God to submit unto l 2 Pet 2.13 every ordinance of man for the Lords sake even of such governours as were not Christians How much more then to every ordinance of Christian powers ought wee to be obedient The Ceremonies now used by the Church of England are as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionysius said of the like in his time resemblances framed according to things spiritually understood whereunto they serve as a hand to lead and a way to direct God hath commanded his people to use Ceremonies for to put them in minde of their duties as it is written in the booke of Numbers m Num. â—â— 38 39 40. Speake unto the children of Israel and bid them that they make them fringes in the borders of their garments throughout their generations and that they put upon the fringe of the border a ribband of blue And it shall be unto you for a fringe that yee may looke upon it and remember all the Commandements of the Lord and doe them Such as oppose to the established Ceremonies of the Church of England say They would have nothing used in the worship of God but what the Scripture expresseth and with the word Scripture Scripture they triumph among the simple But when as the truely learned in the holy Scriptures do examine their deliveries they discerne that much which those spirits of disobedience do call Scripture is Scripture of their own framing For it is most usuâ—l with them when a Scripture is alleaged testifying expresly against them to put it off by saying wee must not cleave to the letter but to the meaning namely a meaning which they will devise contrary to the letter which is the Scripture Also the leaâ—â—eder among them pretending the originall Text to make for them against the sacred deliveries of holy Church doe either adde thereto or take there from or wrest the same and that ye seeke not after your owne heart and your owne eyes after which yee use to goe a whoring That yee may remember and doe all my commandements and be holy unto your God CHAP. 42. Of wearing a Surplisse IN the order where morning and evening prayer shall be used and said set before the beginning of the common prayer it is delivered That the Minister at the time of the Communion and at other times in his ministration shall use such Ornaments in the Church as were in use by Authoritie of Parliament in the second yeare of the Reigne of Edward the sixt according to the Act of Parliament set in the beginning of this a Namely of the bocke of Common Prayer booke Among which Ornaments the Surplisse is one In Canon 74. it is said The true ancient and flourishing Churches of Christ being ever desirous that their Prelacie and Clergie might bee had as well in outward reverence as otherwise regarded for the worthinesse of their Ministery did thinke it fit by a prescript forme of decent and comely apparell to have them knowne to the people and thereby to receive the honour and estimation due to the speciall Messengers and Ministers of Almighty God And towards the end thereof it is said In all which particulars concerning the apparell here prescribed our meaning is not to attribute any holinesse or speciall worthinesse to the said garments but for decencie gravity and order When Almightie God ordained his Leviticall Priesthood he commanded Moses saying b Exod 28.2 Thou shalt make holy garments for Aaron thy brother for glory and for beauty Whereof Iesus the sonne of Sirach saith c Ecclus. 45.7 8 9 10 11 12. God beautified Aaron with comely Ornaments and cloathed him with a robe of glory The Lord by Ezekiel in the restauration of his worship in the Temple giveth speciall charge how the Priests shall be clad in their ministration saying d Ezek. 44.17 18. And it shall come to passe that when they enter in at the gates of the inner Court they shall bee cloathed with linnen garments and no Wooll shall come upon them whiles they minister in the gates of the inner Court and within They shall have linnen Bonnets upon their heads and shall have linnen Breeches upon their loynes they shall not gird themselves with any thing that causeth sweat In Exodus it is said e Exod. 39.27 There were made Coates of fine linnen of woven worke for Aaron and for his sonnes Is it any where forbidden in the new Testament to the Ministers of the Christian Religion for to weare garments in any manner like to the garments which God ordained his Ministers to weare afore the Incarnation of Iesus Christ Doth not rather the equitie and f Rom. 8.4 righteousnesse of Moses law concerning ministeriall garments now binde Gods Ministers whiles they are executing their Office in the Church to bee attired differently from lay men Wherefore have Angels since Christs death appeared in their service cloathed in long g Mar. 16.5 white raiment but to signifie that such manner garment best beseemeth Gods Ministers his h Mal. 3.1 Rev. 1.20 Augels whiles they are in performing the Divine service Why is it written in the Revelation that the seven Angels came out of the Temple cloathed in pure and i Rev. 15.6 white linnen but to signifie that pure white linnen is the fittest rayment for Angels or Ministers whiles they serve in any Temple And if it bee granted to the wife of the Lambe that shee should be arrayed in fine linnen cleane and k Rev. 19.8 Hieronymus contra Pelagian libro primo scribit Quae sunt rogâ— inimicitiae contra Deum si Episcopus Presbyter Diaconus reliquus ordo Ecclesiasticus in administratione sâ—c rificiorum câ—ndida veste processerint white for the fine linnen is the. righteousnesse of the Saints Why may it not bee granted to her more excellent Members to be so arrayed in presence of that Lambe and in his publike service with materiall fine linnen cleane and white in fignification of the righteousnes of Saints wherewithal they ought most conspicuously or eminently to be l Ps 132.9 arrayed The generall rule without all exception given by the Holy Ghost concerning matters in publike worship cannot but
or most chiefely in observing Ceremonies It is written in the booke of Ester that the Church of God then p Esther 9.21 celebrated two dayes in memorie of the Lords most wonderfull protection of them and deliverance of them from the plot of Haman It is not written that they had any law of God requiring it neither that they received any speciall revelation for to signifie unto them that they ought so to doe but that they did it from the Common q Prov. 8.14 15 16. wisedome with which God endueth his Church at all times There is also mention of a seast in the Gospell according to S. Iohn called The feast of the r 1 Mac. 4.59 dedication which the Church of God then the people of the Iewes had along time observed in ſ Ioh. 10.22.23 celebration whereof it seemeth that Christ was present which was not ordained by divine Law nor by Revelation but by the common devotion of the Church as it is recorded in the Book of Maccabees Moreover the people of God on such holy dayes were not onely to abstaine from their ordinary t Lev. 23.7 vocation or worke but also they were to assemble unto the place of Gods publike worship and there to perfome such religious duties as God and his Church had appointed The which may appeare out of the booke of Chronicles where it is delivered that David ordained of the ministerie to stand every morning to to thanke and praise the Lord and likewise at even and to offer all burnt sacrifices unto the Lord in the Sabbaths in the new moones and on the u 1 Chron. 23.30 31. set feasts by number according to the order commanded unto them continually before the Lord. Of the place wherein holy duties are to be performed by people or a cōgregation Now concerning the place where holy duties upon Sundaies and other Holy dayes are to bee performed the first part of the x T. 2. p. 126 127 128. homily concerning the place and time of prayer declareth to bee the materiall temple or the parish-Church unto which the people are by the Law required for to repaire and duly frequent where Christ hath promised to bee y Mat. 18.20 present and where he will heare the prayers of thē that call upon him Our godly predecessours and the ancient fathers of the primitive Church saith that Homily spared not their goods to build Churches no they spared not their lives in time of persecution and to hazard their blood that they might assemble themselves together in Churches And shall we spare a little labour to come to Churches Shall neither their example nor our duty nor the Commodities that thereby should come unto us move us If we will declare our selves to have the feare of God if wee will shew our selves true Christians if wee will be the followers of Christ our master and of those godly fathers which have lived before us and have now received the reward of true and faithfull Christians wee must both willingly earnestly reverently come unto the materiall Churches and Temples to pray as unto fit places appointed for that use and that upon the Sabbath day as at most convenient time for Gods people to cease from bodily and worldly businesse to give themselves to holy rest and godly contemplation pertaining to the service of Almighty God Whereby wee may reconcile our selves to God be partakers of his holy Sacraments and bee devout hearers of his holy word so to bee established in faith to Godward in hope against all adversity and in charity toward our neighbours * T. 2. p. 131. Also to have our poore and needy neighbours in remembrance and from the Church to depart better and more godly than wee came thither The Lord hath said p Exod. 16.29 Abide yee every man in his place Let no man goe out of his place on the seventh or Sabbath day Yet there was prescribed a Sabbath dayes q Act. 1.12 journey and that appeareth to be but as unto ones owne parish Church ordinarily The aforesaid * T. 2. p. 127. Homily saith That the Tabernacle was as it were the parish Church of the Iewes being in the Wildernesse Vide Tremel annot ad Iam. 2. A Chaldee Paraphrase upon Ruth saith and the Chaldean Paraphrases are the most ancient interpretations of Moses and the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are now common to the Church of God That we are commanded to observe the Sabbath good dayes not to walke unlesse 2000 cubits which distance appeareth to bee the space between the place of the Camp and the place where the Arke was as Ioshua said r Ios 3.3 4. There shal be a space between you it above 2000 cubits by measure And such a distance the suburbs belonging to Cities were to be from them round about as it is written in the booke of f Num. 35.5 Numbers Lastly concerning the due celebration of the Sabbath day it is also said in the first part of the * T. 2. p. 2. Homily concerning the right use of the Church That unto the house or Temple of God at all times by common order appointed are all people that bee godly indeed bound with all diligence to resort unlesse by sicknes or other most urgent causes they be letted therefro And all the same so resorting thither ought with all quietnesse and reverence there to behave themselves in doing their bounden duty and service to Almighty God in the Congregation of the Saints In the said part of that * P. 4. Homily it is further delivered That Iesus came t Ioh. 8.2 early in the morning into the Temple and all people came unto him and hee sate downe and taught them And in S. Luke it is said v Luke 21.38 Iesus taught in the Temple and all the people came early in the morning unto him that they might heare him in the Temple Here yee see as well the diligence of our Saviour in teaching the word of God in the Temple daily and specially on the Sabbath dayes as also the readinesse of the people resorting all together and that early in the morning into the Temple to heare him The Lord commāded the people of Israel to w Num. 28.9.10 offer more on the Sabbath day then on any other day And was it not for our x 2 Tim. 3.16 instruction in righteousnesse that wee ought on that day to spend more time in every religious exercise than on any other day cōmonly The * In Canon 90. and Article 30. of our Church-discipline also Law of the Church is that We be present in the Temple at the beginning of the divine Service and that unlesse through some urgent occasion we depart not untill every part of the divine Service be ended Also all persons of every Family that are able in any wise to understand any part of the publike worship unles such
all things I will bee his God and he shall be my sonne But the fearefull and unbeleeving c. shall have their part in the lake which burneth with fire and brimstone which is the second death Who so would read the lawfull use of the signe of the crosse made after baptisme explaned may see in the thirtieth Canon of the Church the same with much godly wisedome delivered And there it is said Among some other very ancient Ceremonies the signe of the Crosse in baptisme hath beene retained in this Church by the judgement and practise of those reverend fathers and great Divines in the dayes of King Edward the sixth c. CHAP. 54. Of Comfirmation commonly called Bishopping THe order of confirmation set afore the Catechisme in the divine service giveth us to understand the reason of the same in the three considerations delivered for the which unto none confirmation is to be ministred save only unto such as can say that Catechisme viz. First because that when children come to the yeares of discretion and have learned what their Godfathers and Godmothers promised for them in Baptisme they may then themselves with their owne mouth and with their owne consent openly before the Church ratisie and confirme the same And also promise by the grace of God they will evermore endeavour themselves faithfully to observe and keepe such things as they by their owne mouth and confession have assented unto Secondly forasmuch as Confirmation is ministred to them that be baptized that by imposition of hands and prayer they may receive strength and defence against all temptations to sinne and the assaults of the world and the Devill it is most meet to bee ministred when children come to that age that partly by the frailty of their owne flesh partly by the assaults of the world and the Devill they begin to bee in danger to fall into sundry kindes of sinne Thirdly for that it is agreeable with the usage of the Church in times past Whereby it was ordained that confirmation should bee ministred to them that were of perfect age that they being instructed in Christs religion should openly professe their owne faith and promise to bee obedient to the will of God In the prayer to be said afore the act of confirmation there are mentioned together the sundry * See Chap. 24. graces wherein we are to desire for to be confirmed where it is said strengthen them wee beseech thee O Lord with the holy Ghost the comforter and daily increase in them thy manifold gifts of grace the spirit of wisedom and understanding the spirit of Counsell and ghostly strength the spirit of knowledge and true godlinesse and fulsill them O Lord with the spirit of thy holy feare And the words of the confirmation firmation or Bishopping it selfe are pronuonced by the Bishop laying his hand upon every child severally saying Defend O Lord this child with thy heauenly grace that hee may continue thine for ever and daily increase in thy holy spirit more and more untill hee come unto thine everlasting kingdome And the reason of the laying the hands is delivered in the prayer to bee said when Confirmation is done where it is said Wee make our humble supplications unto thee for these children upon whom after the example of the holy Apostles wee have laid our hands to certifie them by this signe of thy favour and gratious goodnesse toward them Let thy fatherly hand we beseech thee ever bee over them Let thy holy spirit ever bee with them and so lead them in the knowledge and obedience of thy word that in the end they may obtaine the everlasting life throughour Lord Iesus Christ Also in the rubricke at the end of the Catechisme it is said every Child shall bee brought to the Bishop by one that shall be his Godfather or Godmother that every child may have a witnesse of his Confirmation Holy Church in her Lawes called Constitutions Canons Ecclesiasticall hath two Canons concerning Confirmation the * Canon 60. one that it is to bee performed once in three yeares the * Canon 61. other that ministers are to prepare Children for Confirmation In the sixtieth Canon it is said Forasmuch as it hath beene a solemne ancient and laudable custom in the Church of God continued from the Apostles times that all Bishops should lay their hands upon children baptized and instructed in the Catechisme of Christian Religion praying over them and blessing them which wee commonly call Confirmation and that this holy action hath beene accustomed in the Church in the former ages to be performed in the Bishops visitation every third yeere c. Confirmation or laying on of hands is an ordinance of the Gospel of so great importance as that by the Apostle to the Hebrewes it is set as the fourth principle of the doctrine of Christ where he reckoneth up together the sixe principles of the Oracles of God saying d Heb. 6 1 2. Therefore leaving the principles of the doctrine of Christ let us goe on unto perfection not laying againe the foundation of repentance from dead workes and of faith towards God of the doctrine of baptismes and of laying on of hands and of the resurrection of the dead and of the eternall judgement It is written in the Acts that sundry whom the Deacon Philip had baptized and instructed in the Christian faith had Confirmation or e Act. 8.17 laying on of hands from the Apostles Peter and Iohn and so received the holy Ghost It is also recorded that Paul f Act. 19.6 laid his hands upon some persons afore baptized and they received the holy Ghost The Apostles are said to have g Act. 14.22 confirmed the soules of the Disciples and to have h Act. 18.23 strengthened them after they had beene converted Laying on of hands for to blesse c. is often mentioned in the booke of God and to have beene used from the dayes of i Gen. 48.14 Iacob CHAP. 55. Of the holy Communion or the Sacrament of the body and blood of Iesus Christ IN the holy Catechisme it is delivered concerning the Sacrament of Lords Supper That it was ordained for the continuall remembrance of the sacrifice of the death of Christ and the benefits which we receive therby The outward part or signe of the Lords supper is bread and wine which the Lord hath commanded to bee received The inward part or thing signified is the body and blood of Christ which are verily and indeed taken and received of the faithfull in the Lords Supper The benefits whereof we are partakers thereby is the strengthening and refreshing of our soules by the body and blood of Christ as our bodies are by the bread and wine The mystery of this Sacrament is most divinely declared in the service for the Communion In the second Exhortation there it is said Our heavenly Father hath given his Sonne our Saviour Iesus Christ not only to dye for us but also
the chapter thereof set in the beginning of the Booke of Common Prayer CHAP. 60. Of the thankesgiving of women after Childbirth commonly called the Churching of Women IN the beginning of the Service for the Churching of women it is said Forasmuch as it hath pleased Almighty God of his goodnesse to give you safe deliliverance and hath preserved you in the great danger of Childbirth Yee shall therefore giue hearty thankes unto God and pray The Law of God was that a woman when the dayes of her purifying were fulfilled for a sonne or for a daughter should bring an f Lev. 12.6.7.1 offering into the doore of the Tabernacle of the Congregation unto the priest who was to offer it before the Lord and to make an atonement for her c. And it is recorded by Saint Luke that the blessed Virgn Mary observed this g Luke 2.24 Law of the Lord after shee had brought forth her sonne the Saviour of the world Although that Law as concerning the ceremony be ceased yet the h Rom. 8.4 righteousnesse thereof is to be fulfilled in those which walke not after the flesh but after the Spirit For which cause our Mother the Church whose godly wisedome wee ought to obey in i Eph. 5.24 every particular matter knowing that the new Law commandeth Christians in every thing to k 1 Thes 5.18 give thankes hath accounted it righteous before God that women for so great a deliverance as from the danger of child-birth should so soone as is convenient come to the Temple of the Lord and there with him who is to bee her mouth unto the Lord l Heb. 13.15 offer the sacrifice of praise unto God the fruit of her lips giving thankes unto his name Saint Paul said I will that women adorne themselves in m 1 Tim. 2.9.10 modest apparell with shamefastnesse and sobriety as becommeth women professing godlinesse And saith hee in another place Whatsoever things are honest just pure lovely or of n Phil. 4.8 good report if there bee any vertue or praise therein thinke on those things Let all things be done o 1 Cor. 14.40 decently in order Is it not therefore more seemly more signifying modesty of minde that women when they goe to be Churched or are Churched at home bee so covered on their heads according as in former times rather than bee so attired like as those bee which goe to a market or a faire or to a wedding or the like CHAP. 61. Of Commination or denouncing Gods curses due unto sinners which will not repent or doe neglect the same IN the beginning of the service of Commination the Church saith It is though good that at this time meaning in the beginning of Lent on Ashwensday in your presence should bee read the generall sentences of Gods cursing against impenitent sinners gathered out of Deut. 27. and other places of scripture And that yee should answer to every sentence Amen to the intent that you being admonished of the great indignation of God against sinners may the p Prov. 1.7 16.6 rather bee called to earnest and true repentance and may walke more warily in these q 2 Tim. 3.1 Mat. 24.21.22 dangerous dayes fleeing from such vices for the which yee affirme with your owne mouthes the curse of God to bee due The Lord saith by Moses r Deut. 29.19.20.21 If when one heareth the words of this curse hee blesse himselfe in his heart saying I shall have peace though I walke in the imagination of mine heart to adde drunkennesse to thirst the Lord will not spare him but then the anger of the Lord and his Iealousie shall smoake against that man and all the curses that are written in this booke shall lye upon him and the Lord shall blot out his name from under heaven Saint Paul saith s Rom. 2.3.4.5.6.7.8.9.10 Thinkest thou this O man that judgest them which doe such things as are abominable and dost the same that thou shalt escape the judgement of God or despisest thou the riches of his goodnesse and forbearance and long suffering not knowing that the goodnesse of God leadeth thee to repentance But after thy hardnesse and impenitent heart treasurest up unto thy selfe wrath against the day of wrath and Revelation of the righteous judgement of God who will render to every man according to his deeds To them who by patient continuance in well doing seeke for glory and honour and immortality eternall life But unto them that are contentious and doe not obey the truth but obey unrighteousnesse indignation and wrath Tribulation and anguish upon every soule of man that doth evill of the Iew first and also of the Gentile But glory honour and peace to every man that worketh good to the Iew first and also to the Gentile The Church our mother declareth her faithfulnesse unto her t Isa 54 5. husband the Lord of Hosts her maker unto her redeemer the Holy one of Israel the God of the whole earth in this very thing most apparantly namely that she doth not like as the false Prophets and false Prophetesses doe who doe say u Ier. 8.9.10 11. Ezech. 13.9.10 Peace and there was no peace and one built up a wall and loe others dawbed it with untempered morter Shee doth not with w Ezech. 13.22 lies make sad the heart of the righteous whom God hath not made sad neither doth shee strengthen the hands of the wicked that he should not returne from his wicked way by promising him life But shee x 2 Cor. 4.2 renouncing the hidden things of dishonestie not walking in craftinesse nor handling the word of God deceitfully but by manifestation of the truth commendeth her selfe to every mans conscience in the sight of God In her Exhortation which followeth immediately after the curses doth she not in a most wonderfull divine manner declare as it were the summe of the everlasting doctrine of Iesus Christ Is not that her exhortation the beginning therof is Now seeing that all they bee accursed as the Prophet y Psal 119.21 David beareth witnesse which doe erre and goe astray from the commandements of God let us c. so divine a delivery as the like in briefe can scarce be shewed in the writings of any Church or of any Writer Is it not worthy to bee most often read of every man woman and child And is there not a power in it through the blessing of God to worke the feare of the Lord in the heart of the diligent Reader thereof And is not the said exhortation very greatly profitable to bee often read of such as have in their minds Gods feare for to helpe keepe them in the same and to preserve them from pride of spirit z Pro. 8.13 arrogancy a Isay 46.12 stoutnesse and b Zachar. 7.11 hardnesse of heart As it is good for all ancient people to reade or heare it in private read
the great indignation and curse of God against them in this life and the terrible wrath and judgement of our Saviour Christ at the great day of the last judgement when he shall justly judge both the quicke and the dead according to their workes For whosoever forsaketh the truth for love or displeasure of any man or for lucre and profit to himselfe doth forsake Christ and with Iudas betray him And although such perjured mens falshood be now kept secret yet it shall be opened at the last day when the secrets of all mens hearts shall be manifest to all the world And then the truth shall appeare and accuse them and their owne conscience with all the blessed company of heaven shall beare witnesse truely against them And Christ the righteous Iudge shall then justly condemne them to everlasting shame and death As in a great part of the booke intituled God and the King we may find much divine instruction concerning taking a lawful oath so where there is delivered the nature of an oath in generall it is much remarkeable It is * there said An oath is a most sacred bond and with a secret terrour imprinted by the immediate singer of God in the taking thereof doth so straitly oblige the inmost soule and conscience that although many men bee obdurate unto other grievous sinnes yet they will be tender and sensible of the violation of an oath Very often saith Saint Augustine men provoke their wives whom they suspect to bee adulterous to cleere themselves by an oath which they would not doe unlesse they did beleve that those which feare not adultery may feare perjurie For indeed saith hee some unchast women which have not feared to deceive their husbands by wantonnesse have beene afraid to use God unto them as a witnesse of their chastitie When one layeth his hands upon the Gospell booke and signifieth that according as he testifieth the truth so he expecteth and desireth helpe from God and the contents of that booke he sweareth by or taketh for witnesse the everlasting word of the Lord Iesus Christ in praying for benefit by that word according as then hee beareth witnesse unto the truth To sweare therefore by the everlasting word of God is an high oath For David saith Thou hast magnified thy word n Psal 138.2 above all thy name CHAP. 74. Of Honouring the Ministery IN the Preface afore the booke of ordering Bishops Priests and Deacons it is said That from the Apostles time there hath beene these orders of Ministers in Christs Church which officers were evermore in p. 18. had in such reverent estimation that no man by his owne private authority might presume to execute any of them except he were first called c. In the rubricke afore the Service for the ordering of Deacons it is said First when the day appointed by the Bishop is come there shall be an exhortation declaring the duty and office of such as come to be admitted Ministers how necessarie such orders are in the Church of Christ and also how the people ought to esteeme them in their vocation Saint Paul said to the Thessalonians Wee beseech you brethren to know them which labour among you and are over you in the Lord and admonish you and to esteeme them very o 1 Thes 5.12 13. highly in love for their workes sake And unto Timothy he saith Let the Elders that rulewell be counted worthy of p 1 Tim. 5.17 double honour especially they who labour in the word and doctrine And unto the Corinthians hee saith Let a man so q 1 Cor. 4.1.2 account of us as of the Ministers of Christ and Stewards of the mysteries of God Moreover it is required in stewards that a man be found faithfull Iesus the sonne of Syrach saith Feare the Lord with all thy soule and r Eccsus 7.29 30 31. reverence his Priests Love him that made thee with all thy strength and forsake not his Ministers Feare the Lord and honour the Priest and give him his portion as it is commanded thee c. The Lord saith in his Law Take heed to thy selfe that thou Å¿ Deut. 12.9 forsake not the Levite as long as thou livest upon the earth Saint Paul saith to the Galathians Let him that is taught in the Word t Gal. 6.6 communicate unto him that teacheth in all good things And unto Timothy he saith The labourer is u 1 Tim. 5.17 18. worthy of his reward To the Corinthians he saith The Lord hath ordained that they which preach the Gospell should w 1 Cor. 9.14 live of the Gospell It is written that Melchisedek having ministred to Abraham bread and wine and having blessed him Abraham gave him x Gen. 14.20 Tithes of all It is recorded of certaine women whom Iesus had healed of evill spirits and infirmities Mary Magdalen and Ioanna the wife of Chuza Herods Steward and Susanna and many others to have ministred unto Christ of their y Luk. 8.2 3. substance It is also written that when people went to a man of God for to receive information they caried some z 1 Sam. 9.7 8. 1 Kings 14.3 2 Kings 8.8 present with them as a token of due thankfulnesse The Ministers of Almighty God are to be a Heb. 13.17 Deut. 17.12 obeyed to bee b Hag. 2.11 Mal. 2.7 consulted with diligently to bee c Neh. 8.3 Acts 10.33 Ecclus. 8.8 9. Psal 84.10 and 121.1 heard when they teach to be credited People may not d Hos 4.4 strive with them but ought so much as they may to e 1 Cor. 16.11 preserve them from being despised and from being put in feare Also the blessing with which the Priests of God doe f Num. 6.23.24 25 26 27. Ezech. 44.30 blesse people is much to be regarded CHAP. 75. Of using the Perambulation of the Circuit of the Parish called going a Procession IN the * T. 2. p. 234. Homily an exhortation to bee spoken to such Parishes where they use their Perambulation in Rogation weeke for the oversight of the bounds and limits of their Towne it is said Although we be now assembled together good Christian people most principally to laud and thanke Almighty God for his great benefits by beholding the fields replenished with all manner of fruit to the maintenance of our corporall necessities for our food and sustenance and partly also to make our humble suits in prayers to his fatherly providence to conserve the same fruits in sending us seasonable weather whereby we may gather in the said fruits to that end for which his fatherly goodnesse hath provided them yet have we occasion secondarily given us in our walkes on those dayes to consider the old ancient bounds limits belonging to our Township and to other our neighbours bordering about us to the intent that wee should be content with our owne and not contentiously strive for others to the breach of charity by any incroching
is said While wee have time as Saint Paul exhorteth let us doe good unto y Gal. 6.10 all men and not z Mat 6.19 lay up our treasures in earth where rust and mothes corrupt it which rust as Saint Iames saith shall beare a Iam. 5.3 witnesse against us at the great day condemne us and shall like most burning fire torment our flesh Let us beware therefore as we tender our owne wealth that we be not in the number of those miserable covetous and wretched men which Saint Iames biddeth b Iam. 5.1 mourne and lament for their greedy gathering and ungodly keeping of goods Let us be wise in time and learne to follow the wise c Luke 16.8 example of the wicked Steward Let us study daily and diligently to shew our selves to be the true honourers and lovers of God by d Ioh. 14.15.21.23.24 keeping of his Commandements by doing of e 1 Thes 5.15 good deeds unto our needy neighbours f Rom. 12.13 Relieving by all meanes that we can their poverty with our abundance and plenty their g 1 Pet. 4.10 Iam. 5.19.20 Isa 30.4 Ignorance with our wisedome and learning and h 1 Thes 5.14 Isa 1.17 comfort their weakenesse with our strength and authority calling all men backe from evill doing by i Lev. 19.17 godly counsell and good k Phil. 2.15.16 Mat. 5.16 1 Tim. 4.12 example l Gal. 6.9 Rev. 2.10 persevering still in well doing so long as we live In the fourth part of the * T. 2. p. 237. Homily for Rogation weeke it is said Love equitie and m Prov. 15.9 Ier. 8.24 Wis 1.1 Micah 6.8 Mat. 23.23 righteousnesse ensue mercie and charity which God most n Lev. 19.9.10 Lev. 23.22 Dout. 24.19.20.21.22 requireth at our hands Which Almighty God respecting chiefly in making his Civill Lawes for his people the Israelites in charging the owners not to gather up their Corne too nigh at harvest season nor the Grapes and Olives in gathering time but to leave behind some eares of Corne for the n Lev. 19.9.10 Lev. 23.22 Dout. 24.19.20.21.22 poore Gleaners By this hee meant to induce them to pitty the Poore to relieve the needy to shew mercie and kindnesse It cannot bee o Prov. 19.17 lost which for his sake is distributed to the Poore For hee which p 2 Cor. 9.10 ministreth seed to the sower and bread to the hungry which sendeth downe the early and latter q Iam. 5.7 raine upon your fields so to r Prov. 3.10 fill up the Barnes with Corne and the Wine-presses with Wine and Oyle he I say who ſ Luk. 14.13.14 recompenceth all kinde of benefits in the resurrection of the just he will assuredly recompence t Mat. 10.42 all mercifull deeds shewed to the needy howsoever unable the poore is upon whom it is bestowed Iesus Christ said to the Pharises But rather give u Luke 11.41 Almes of such things as you have And behold all things are cleane unto you The Prophet Daniel said unto Nebuchadnezzar Breake off thy sinnes by righteousnesse and thine iniquities by w Dan. 4.27 shewing mercy to the poore if it may be a lengthning of thy tranquillity The Church hath gathered most memorable sentences out of the Scripture concerning Almes-giving and inserted them betweene the Nicene Creed the prayer for the whole estate of Christs Church Militant here on earth and in the rubricke immediately following it addeth Thē shall the Church-wardens or some other by them appointed gather the devotion of the people and put the same into the Poore mans Boxe c. Where Almes-giving is said to bee devotion because it is a maine duty in the Christian Religion as S. Iames saith Pure religion and undefiled before God and the Father is this To x Iam. 1.27 visit the Fatherlesse and Widows in their affliction and to keepe ones selfe unspotted from the world The praise of Cornelius is That he was a devout man and one that feared God with all his house which gave much y Acts. 10.24 Almes to the people and prayed to God alway The praise of Dorcas is that shee was full of good workes and z Acts 9.36 Almes deeds which shee did Cast thy a Eccles. 11.12 bread saith Salomon upon the waters For after many dayes thou shalt finde it A good man saith David hath dispersed hee hath given to the poore his righteousnesse endureth for ever Saint Iohn saith c 1 Ioh. 3 17. Whoso hath this worlds good and seeth his brother hath need shutteth up his bowles of compassion from him how dwelleth the love of God in him Tobias saith Give d Tob. 4.7.8 c. Almes of thy substance and when thou givest Almes let not thine eyes be envious neither turne thy face from any poore and the face of God shall not be turned away from thee If thou hast abundance give Almes accordingly if thou have but a little bee not afraid to give according to that little c. For the farthing which the poore widdow gave was greatly e Mark 12.42.43.44 accepted as testifieth Iesus Christ the truth eternall Let every true Christian diligently often reade through the whole Homily of Almes-deeds CHAP. 77. Of Fasting IN the first part of the * T. 2 p 81. Homily of Fasting it is said The life which we live in this world is of the free benefit of God f Rev. 2 2◠2 Cor. 5.15 lent us yet not to use it at our pleasure after our owne fleshly will but to trade over the same in those workes which are beseeming them that are become g 2 Cor. 5.17 new creatures in Christ And * P. 82. There are two sorts so Fasting afterward it is said Fasting which is found in the Scriptures is of two sorts The one outward pertaining to the body the other inward in the heart and minde This outward Fast is an abstinence from meate drinke and all naturall b Ps 112.6 2 Cor. 9.9 food yea from all delitious h Isa 58.3 pleasures and * Leu. 23.29 delectations worldly When this outward Fast pertaineth to one particular man or to a few and not the whole number of the people for causes which hereafter shall be declared then it is called a private Fast But when the whole multitude of men women and children in a towne-ship City yea though a whole country do fast it is called a publike Fast Such was that Fast which the whole Multitude of the children of Israel were cōmanded to keep the i Leu. 23.27.28.29.30.31.32 tenth day of the seventh moneth because Almighty God appointed that day to be a cleansing day a day of atonement a time of reconciliation a day wherein people were cleansed from their sinnes The order and manner how it was done is written in 16. and 23 Chapters of Leviticus That day the people did lament