Word of God and Prayer How can they answer it at the Bar of Reason which did proscribe from Matrimony the Paramount of all earthly concernments Divine Invocation and Saterdotal Benediction without which never was any initiation into that honourable State thought duly performed Upon this very account the place where it was celebrated amongst the Jews was stiled Beth-Hillulah The House of Praise and amongst the Heathen there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers preparatory to Marriage The very score it was upon which our Saviour was bidden to the Marriage in Cana. if Epiphanius deceives us not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How honour able is wedlock when our Saviour was invited to a marâ—◠〈◊〉 〈◊〉 to bless the maried couple And as he did really blesse marriage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a fruitful womb as the same father conceiveth so did he all Nuptials to come by honouring with his presence and shewing his first of Miracles in Cana of Galâ—lee at a Wedding Feast This opinion of Epiphanius will be the more passable if it be considered that Blessing being one of the choicest of Ministerial Acts was alwaies dispenced by the chief of Ministers or persons of the most eminent note for sanctity So Melchisedech the Priest of the most high God blessed Abraham Gen. 14. 19. Upon the same account the typified Melchisedech Christ was desired to bless little children Math. 19. 13. As the famous Grotius supposed And upon the same account in the Primitive times the Bishop and if present none but he was to bless the people in publique Assemblies who as he was for that very cause principal in the administration of Matrimonial Benâ—dâ—ction so was he also most concerned in the approbation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ignatius it is â—â— that the married couple betroth themselves with the advice of the Bishop So a Virgin in Tertullian is said petere maritum ab Episcopo to ask an Husband of the Bishop Indeed as the condition of the times then was it could not in prudence be otherwise The inconveniences of an unequal yoak or marrying of a Christian with an infidel were innumerable the society and conversation could not be so mutual between them the Christian woman could not keep those correspondences which were of the interest of her Religion and possibly the secret meetings which with much adoe were then contrived might thereby be betraied or unhappily discovered to the ruin and destruction of the Professors of Christianity Seeing then no avoidance the solemnization of this Ordinance must be granted to have been performed by such a consecration it is also next in order to be supposed that in this consecration set forms were used considering withall that they were assigned to undergraduate concernmenrs and considering that such forms are still extant some and others are presumable to have been so by collateral implication Under the Law in the story of Ruth two forms occur First The Lord grant thee rest in the house of thy Husband Ch. 1. 9. 3. 1. Secondly all the People and Elders said The Lord make the woman that is come into thine house like Rachel and like Leah which two did build the house of Israel and do thou worthily in Ephrata and be thou famous in Bethlehem and let thy house be like the house of Pharez whom Tamar bare unto Judah of the seed which the Lord shall give thee of this young man Ch. 4. v. 12. The People and Elders could not certainly conspire so exactly in every syllable of this Benediction had it not been a known and usual form amongst them Under the Gospel in the Primitive times I mean told we are that such forms were though not what they were In the Council of Carthage decreed it is Ut preces vel Orationes seu missae quae probatae fuerint in Concilio sive Praefationes sive Commendationes sive Manuum Impositiones ab omnibus celebrentur That those formes of Prayers or Masses be they Prefaces or Offices for interments or of imposition of hands which have been allowed of by the Council shall be celebrated bâ— all Where Imposition of hands must undoubtedly denote all Sacerdotal Benediction whether in Ordaining of Priests or in absolving of penitents or in confirming of persons new baptized or in the solemnization of matrimony or whatever else was performed that ceremony applied At the day appointed c. The appointment of the day is left to the election of the persons to be married provided it be not from Advent Sunday until eight dayes after the Epiphaâ—y from Septuagesima Sunday until eight dayes after Easter from Rogation Sunday until Trinity Sunday These times being prohibited But by what Authority Not by the Common Prayer not by the Kalender not by any Homily not by any Article not by any Canon of our Church since the Reformation And therefore if there be any Popery as is pretended by Mr. Pryn in this restraint our Reformed Church is not to bear the blame By what Law then By a Canon certainly and of some General Council of this Nation for else all Manuals and Linwood our famous Canonist would not have agreed so punctually in all the dayes prefixt True it is this Canon is not to my reading extant but before the Reformation it was undoubtedly And this is the reason why our prohibition exceeds that of the Council of Trent in the last clause viz. from Rogation Sunday until Trinity Sunday that Council being confirmed by Pius 4th far up into the State of Reformation But were not former Canons all made null upon our Reformation No in the Statute 25. H. 8. c. 19. it is expresly provided That such Canons as were made before that Act which be not contrariant nor repugnant to the Kings Prerogative the Laws Statutes and Customs of the Realm should be still used and executed as they were before the making of the Act. Now of these Canons this I take it was one but whereas it is charged with Popery I consess I apprehend not where that Popery is resident Is it as the restraint relates to times of solemn Humiliation Then the Fathers of the Council of Laodicea a Council to which Popery is post-nated above three hundred years stands guilty of Popery as well as we for that Council interdicted marriages for the whole time of Lent as hath been shewed before Nay more the Directory it self is guilty of Popery too for this excepts from this Ordinance Dayes of publique Humiliation Is it as it relates to Festivals Mr. Pryn indeed saith Marriage is a Festival and joyful thing and so most seasonable and suitable for Festival and joyful times and seasons But the Directory sayes nay and therefore interdicts the celebration of it upon all Holy-dayes of the year in these words And we advice that marriage be not solemnized on the Lords day and the Lords day is the only Festival enjoyned by that Directory The result of all is this That the Assembly
meant by Presbyteri consignant in the counterfeit Ambrose F Vnction or Chrism an ancient ceremony belonging to Confirmation why separated at length from it and indulged to Presbyters The Arausican Council diversity of readings Sirmundus his Edition defended Whence two Chrismations in the Church of Rome G Signing with the Cross a companion of unctson H Children when anciently confirmed I Communication of the Eucharist to succeed presently upon Confirmation p. 261. CHAP. X. A. The Matrimonial Office very necessary Marriage ought to be blessed by a Minister Our Saviour and the Primitive Fathers did it Set forms anciently used B. Times prohibited for Marriage upon what Law founded The Directory as guilty of Popery therein as our Church C. Marriage anciently celebrated ad ostium Ecclesiae D Mutual consent of both Parties necessary Espousals what E The giving of the Woman ancient F. The excellence of the English mode in receiving the Wife from the Priest G. The right hand a Symbole of fidelity H. A Ring why given by the man The ancient use of Rings I. Why the Ring is laid upon the Book K. Why the Ring is put upon the 4th singer the usual reason rejected L With my Body I thee worship what meant by it M. The blessing ought to be by imposition of hands N. Why the married couple to communicate O. The visitation of the sick a necessary Office P. A sound faith how necessary Q. Charity very necessary to a dying man R. So also Almes-giving S. Absolution how commendable and comfortable The several kinds of absolution T. Extreme unction why laid aside V. Communion of the sick vindicated Calvin foâ— it W. Reservation of the consecrated Elements anciently very laudable X. The various customs of bearing the Corps to Church Copiatae what Why Hymns sung all along as the corps was born Y. The Resurrection of our bodies ought to be the chief of our Meditations upon funeral occasions Z In sure and certain hopes c. What meant by it AA Prayer for the Dead in the Romish Church implyeth not Purgatory The mind of the Breviary opened Trentals what BB. Communion at Burials ancient why now laid aside The Original of Oblations Doles at Funerals and Mortuaries p. 291 CHAP. XI A The grounds of Thanksgiving after Child-birth why rather for this than other deliverances B Our Church doth not Judaize Difference betwixt our practice and Jewish Purification C What meant by the word Church into which the woman is to come D The woman not enjoined a veil F The 121 Psalm not abused E But deliver us from evil why returned by way of response F Commination how often used in the year G Why read in the Pulpit A discourse of reading-Desks none setled by Rule before the Canons 1603. upon what occasion devised H A Discourse of publick Pennance By whom it was imposed and how long to continue The several motions of it in the Greek Church What meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what and what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Errours noted in the Editions of Zonaras and Balsamon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Penitential customs in the Western Church Africa most severe and why The ancient mode of Excommunicating of notorious offenders out of Gratian Discourse upon it Adgeniculari charis Dei in Tertullian Penitents when reconciled in the Latine Church The Ancient Discipline commended and Vote for its restauration I What meant by the word Curate in our Liturgy K Homilies whether part of our Churches Service And whether the Doctrine of our Church L Calvins Epistle to the Protector mis-dated in all Editions p. 315 FINIS THE BOOK OF COMMON PRAYER AND Administration of the SACRAMENTS AND Other RITES and CEREMONIES OF THE CHURCH OF ENGLAND CHAP. I. An Act for the uniformity of Common-Prayer and service in the Church and administration of the Sacraments WHere at the death of our late soveraign Lord King Edward the sixt there remained one uniform order of common service and prayer and of the administration of Sacraments Rites and Ceremonies in the Church of England which was set forth in one book entituled the book of Common-prayer and administration of the sacraments and other rights and ceremonies in the Church of England authorized by act of Parliament holden in the lift and sixt years of our said late soveraign Lord king Edward the sixt entituled an Act for the uniformity of Common-prayer and administration of the Sacraments the which was repealed and taken away by act of Parliament in the first yeer of the raign of our late soveraign Lady Queen Marie to the great decay of the due honour of God and discomfort to the professours of the truth of Christs religion Be it therfore enacted by the authority of this present Parliament that the said statute of repeal and every thing therein contained onely concerning the said book and the service administration of Sacraments rites and ceremonies contained or appointed in or by the said book shall be void and of none effect from and after the feast of the Nativity of Saint John Baptist next coming And that the said book with the order of service and of the administration of Sacraments rites and ceremonies with the alteration and additions therein added and appointed by this statute shall stand and be from and after the said feast of the Nativity of Saint John Baptist in full force and effect according to the tenour and effect of this statute any thing in the aforesaid statute of repeal to the contrary notwithstanding And further be it enacted by the Queens highnesse with the assent of the Lords and Commons of this present Parliament assembled and by the authority of the same that all and singular ministers in any Cathedral or parish Church or other place within this realm of England Walâ—s and the marches of the same or other the Queens dominions shall from and after the feast of the Nativity of saint John Baptist next coming be bounden to say and use the Mattins Even-song celebration of the Lords Supper and administration of each of the sacraments and all other common and open prayer in such order and form as is mentioned in the said book so authorized by Parliament in the said fift and sixt year of the raign of king Edward the sixt with one alteration or addition of certain Lessons to be used on every Sunday in the year and the form of the Letanie altered and corrected and two sentences onely added in the delivery of the Sacrament to the Communicants and none other or otherwise And that if any manner of Parson Uicar or other whatsoever minister that ought or should sing or say common prayer mentioned in the said book or minister the sacraments from and after the feast of the â—ativity of saint John Baptist next coming refuse to use the said common prayers or to minister the sacraments in such Cathedral or parish Church or other places as he should use to minister the same in such order and form as
sunt quos dirigit amor i. e. they are the best natured whom love perswades so plures sunt quos corrigit timor they are more numerous whom awe constrains upon which very score necessary it was to call in aid of the civil power which was done here by act of Parliament So that no one order had reason to except against this established form the Clergy were imployed as contrivers of the model The laity from the highest to the lowest all Kings Lords and Commons were interested in the ratification wherby a coercive power in order to conformity was constituted And that the said book with the order of service c. This act is not introductory of a now Liturgy but a reviver of the old that of the fift and sixth of Edward the 6 the remains of which structure are so considerable notwithstanding it hath gone twice to the mending as may worthily give it the denomination of Edward the 6 his Liturgy With one alteration c. It must not be imagined that either the Queen or the Parliament made those alterations for the review of the Liturgy was commited by the Queen to certain Commissioners viz to Mr. Whitehead Doctor Parker after Arch-Byshop of Canterbury Doctor Grindal after Bishop of London Doctor Cox after Bishop of Ely Doctor Pilkinton after Bishop of Durham Doctor May Dean of St. Pauls Doctor Bill Provost of Eaton and Sr. Thomas Smith These adding and expunging where they thought meet presented it to the Parliament who onely established what they had concluded upon As for the several changes Alterations and differences betwixt this Liturgy of ours and that of the 2 of Edward 6. this statute takes not notice of them all but what is defective herein Smectymnuâ—s hath supplyed as shall be observed at their several occurrences To inquire in their visitation c. Diocesan visitations were alwayes of very eminent use in the Ecclesiastical Polity and peculiar of the Episcopal function Indeed none â—o fit to make the scrutiny and lustration as he who is to pronounce the censure upon this account Primitive Bishops held themselves obliged as no disparagement to their Grandure to perform the office in their own persons St. Augustine plead it in bar to Celer's action of unkindnesse against him for not writing sooner Quâ—niam visitandarum Ecclesiarum ad meam Curam pertinentium necessitate profectus sum i. e. Because saith he I was gone a broad upon abusinesse of necessity the visiting of such Churches as were within my cure So the Mareotick Clergy in the defence of Athanasius Bishop of Alexandria against a calumny of his adversaries make mention of his visitation in person and not onely so but also that they themselves were of his train when he went upon that service In after times their work encreasing so as they could not well attend it themselves they had their Periodeutae and Itinerary Vicars to go the circuit for them these acting still agreeable to a series of Articles enjoyned by their Bishops In the beginning of the Reformation when it much concerned the Civil power to act as we say of natural agents ad extremum Potentiae to the utmost of its politick hability King Henry the eighth and Edward the sixt and Queen Elizabeth though I presume upon consultation had with the Clergy assumed and exercised the Authority of framing and imposing a body of Articles for Episcopal visitations which had certainly this very commendable property that they preserved uniformity whereas the leaving them to every arbitrary fancy and the exercise of that liberty by some Bishops of later memoray was in my opinion a probable way of erecting Altar against Altar and creating Schisme in the Church The Queens Majesty may by the like advice c. There was in the Act premised a prohibition with a penalty annext to it that no Parson Vicar or other whatsoever Minister shall use any other rite ceremony order form c. then is mentioned in the Book of Common prayer against this constitution a caveat is entred here whereby the Queen may by the advice of her Commissioners or metropolitan ordain and publish such farther Ceremonies or Rites as may be most for the advancement of Gods glory c. So that upon the entertainment of this exception the rule is corroborated as to all particulars not so exempted and consequently that none might innovate any Rite not expressly enjoyned in the book of Common Prayer then established or Book of Canons legally to be framed afterwards Which clause of reserve was no impowring nor enabling the Queen with any new and upstart authority but onely a declaration of what was resident in her before as inseparably incident to the supream Dominion vested in the Crown Agreeable to which She Anno. 1597. authorised the Clergy then met in Convocation to make and publish certain Canons which she after confirmed under the great Seal of England Other Canons there were made Anno 1571. But being not ratified with royal Authority I suppose they were not obligatory enough to constrain obedience and as concerning these of 1597. the formal words of her heires and successors being omitted in those Ratifications they were supposed onely obligatory during her Reign and that they together with her self breathed their last Whereupon King James in the first year of his reign issued forth a new Commission by his letters Patents to the Convocation then assembled therein giving them full power and Authority to consult and agree upon such Canons c. as they should think necessary which being concluded upon by the Clergy and presented to his Majesty He did for himself his heires and lawful successors confirm them with his royal assent as may be seen more at large in that Ratification Indeed the supremacy of the Civil Magistrate as to confirmation and a cogency of external obedience in Religious and Ecclesiastical affaires is no usurpation upon the Churches right as the Romish party contend against us but hath been approved of in the purest times and therefore whereas they seem to presse us with the objection That our Religion is Parliamentary because some concernments thereof have been Ratified by Act of Parliament Our answer is that Parliaments Enact not without the Royal assent This is onely this that vital spirit which regularly animates those establishments and from such assent the two first general Councels not to insist upon Nationals received their confirmation Eminent is that of Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I therefore so often mention the Emperours in the series of my History though Ecclesiastical because that from the very first of their becoming Christians all Church matters depended upon their pleasure so as the greatest and Oecumenical Councels were then and are still convented by their order and summons As concerning these Canons of our Church Regal assent it was alone which firmed them the Parliament though then sitting not being resorted to nor interposing their Authority an unhappy disjunctive
for through default of their concurrent Ratification many of their Canons became insignificant ciphers and where custome and Canon chanced to justle and enterfere the people if their either inclination or interest might be gainers by it alwayes fled to prescription And prescription was sure to carry the cause where no Act of Parliament interposed to the contrary Now at our first entry into the Realm c. The complaint implyed in this Proclamation is a Libel miscalled The humble petition of the Ministers of the Church of England desiring Reformation of certain Ceremones and abuses in the Church that they might the better fore-speak impunity for so strange boldnesse they exhibit their muster-roll thus formidable To the number of more then a thousand This Petition they presented in April 1603. Formed it was into four heads comprehending a summary of all their pitiful grievances concerning first the Church service Secondly Church ministers Thirdly Church livings Fourthly concerning Church discipline To encounter these schismaticks both the Vniversities presently endeavour what they can Oxford models out a very brief but solid answer to all their objections not suffering one to escape Cambridge passeth a grace in their publick Congregation June 9. in the same year That whosoever shall openly oppose the Doctrine or Discipline of the Church of England or any part thereof either in words or writing shall be forthwith suspended of all degrees already taken and made uncapable of taking any hereafter This notwithstanding they held private conventicles the usual forerunners of sedition so as the King was compelled in October next to restrain them by Proclamation but promising withal that he intended a conference should shortly be had for the sopiting and quieting of those disputes This was the great occasion of that Conference of Hampton Court. According to the form which the Laws of this Realm c. The Kings of this Realm are by the statute 26. H. c. 1. declared justly and rightfully to be the supream Governours of the Church of England to have full power and Authority from time to time to visit represse redresse reform order correct restrain and amend all such errours c. which by any manner spiritual Authority or jurisdiction ought or may lawfully be reformed repressed ordered redressed corrected restrained or amended Agreeable to this power Henry the 8. Edw. the 6. Queen Mary her self Queen Elizabeth severally in their respective reignes did act But the laws referred to by this Proclamation is first that Act of Parliament 1. Eliz. wherein it is ordained that the Kings and Queens of this Realm shall have have full power and authority by letters Patents under the great Seal of England to assigne name and Authorize when and as often as their Heires and Successors shall think meet and convenient such person or persons as they shall think meet c. to visit reform redresse c. Secondly the latter end of the Act for uniformity where the Queen and consequently her Successors are authorized by the Advice of their Commissioners or the metropolitan to ordain and publish further Rites and Ceremonies And this helps us with an answer to an objection of Smecttymnuus who from the several Alterations made in our Liturgy both by Queen Elizabeth and King James from that of the second establishment by Edw. 6. infer that the Liturgie now in use is not the Liturgie that was established by Act of Parliament and therefore that Act bindeth not to the use of this Liturgie To this we reply that those Alterations can excuse from that act onely in part and for what is altered as to what remaineth the same it bindeth undoubtedly still in tanto though not in â—oto And for the Alterations themselves the first being made by Act of Parliament expresse that of 1 Elis. and the second by Act of Parliament reductive and implied those afore-mentioned what gain Smecttymnuus by their illation that those alterations are not established by the first Act And whereas it may be supposed that that Proclamation may lose its vigor by that Kings death and consequently the Service book may be conceived to be thereby in statu quo prius yet considering his late Majesty did not null it by any expresse edict that several Parliaments sitting after did not disallow it that all subscriptions have been unanimous in reference to those changes that the Emendations were made to satisfie the Litigant party I conceive the Proclamation valid notwithstanding the death of that King The first original and ground whereof c. Here our Church is explicite expresse enough to confute the vulgar errour of her seduced children who fill the world with more noise then truth that our service hath its original from the Masse-Book her resort is to the Antient Fathers to their godly and decent orders she conforms her self leaving the Romanists to the yesterday devised innovations of their Church The Pye Pica or in English the Pye I observe used by three several sorts of men First by the quondam Popish Clergy here in England before the Reformation who called their ordinal or Directory ad usum Sarum devised for the more speedy finding out the order of Reading their several services appointed for several occasions at several times the Pye Secondly by Printers which call the letters wherewith they Print books and treatises in party colours the Pica letters Thirdly by Officers of civil Courts who call their Kalendars or Alphabetical Catalogues directing to the names and things contained in the Rolls and Records of their Courts the Pyes Whence it gained this denomination is difficult to determine whether from the Bird Pica variegated with divers colours or whether from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contracted into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denoteth a Table the Pye in the Directory being nothing else but a Table of rules directing to the proper service for every day I cannot say from one of these probably derived it was and no great matter which Wherein the reading of the Scriptures is so set forth c. The Lessons appointed in the Kalendar are onely ordered for the week dayes or such festivals as happen upon them not for the Sundayes for which resort must be had to a future order Nothing but the pure word of God or that which is evidently grounded upon the same Here the Church declareth that over and besides the Canonical Scripture what is evidently grounded upon the same viâ— Some part of the Apocrypha she approveth and appointeth to be read in Churches to which end some Lessons in the Kalendar are selected thence but neither considered by her in a party of honour with the Canon nor so strictly enjoyned but that she in some cases tolerateth yea commendeth a swerving from her prescriptions For where it may so chance some one or other Chapter of the Old Testament to fall in order to be read upon the Sundayes or holy-dayes which were better to be changed with some other of the New
interim order made to stay the stomacks of earnest longers for the present that very Proclamation which enjoynd it promising somewhat of an higher import which was effected accordingly in the first Liturgy of that King being compiled by the most judicious Bishops and others of that time ratified by Act of Parliament and set forth March 17. 1549. But this Liturgy being as some conceived not throughly racked from the lees of superstition The King and ment desirous to give all reasonable satisfaction to male-contents gave order probably to the same persons or so many of them as were then living that the Book should be faithfully and godly perused explained and made fully perfect and being so reviewed and explained they confirmed it again Anno 5. 6. of Edward 6. as in the statute appeareth Thus have I drawn the line of our Reformation so far as concerneth Publick worship in a known tongue that the Reader may observe all its motions stages and processions from its first rise unto the second Book of Edward 6. wherein our Church some few particulars excepted doth acquiesce Either privatly or openly The act preceding telling us so expresly that open Prayer is such as is made in a Cathedral Church Chappel or Oratory in a consecrated Place we need no Oedipus to unriddle the import of Private or to doubt that it signifieth any thing other then such as is performed at home But why is the Minister bound to say it daily either in publick or at home Some think our Church had under consideration how ignorant and illiterate many Vicars were and ordered thus that they might con in private the better to enable them for the Publick But I am of another perswasion for first the Church I conceive would not as she doth enjoyn them to officiat in publick did she not suppose them already in some tollerable degree fitted for the service Again the words are general not definitively such and such of those mean abilities but all Ministers without exception Now though very many were yet it is no charitable judgement to beleeve them all Dunces And it is apparent that where such ignorance fell under the consideration of authority the phrase doth vary with a particular application to them alone who were guilty of it so it is in the Queens injunctions such such onely not all as are but mean readers shall peruse over before once or twice the Chapters and Homilies to the intent they may read to the better understanding of the people and the more encouragement to Godlinesse So that I rather think the Churches policy was the better to inure and habituate the Clergy to Religious duties But be this so or not so sure of this we are that the Church doth hereby warrant the use of her Liturgy sometimes in places not consecrated This daily service especially which in its original designation was not onely indulged to privat places but private persons in those places I mean for Masters of families and others in the private exercises of Religion This is evident by the ancient Primers which containing the daily service were set forth to be frequented and used as well of the elder People as also of the youth for their common and ordinary prayers as is in the injunction of Henry the 8. prefixt to that of his in the year 1546. Of such ceremonies as have had their beginning by the institution of man Amongst the many exceptions to which this very venerable peece of piety Antiquity hath been exposed the first in order gives a countercheck to Ceremonies of humane institution for told we are that the Common Protestant tenent was alwayes that it is reprovable to add unto Christs intention new-found rites and fantasies of men which being so positively delivered by such a man of abilities as Dr. Amesius were enough to stagger any one whose curiosity leads him not to further search but when the streame of those tenents and practise elicited from them shall appear upon strict examination to be carried with a tide clean contrary certainly nothing but shame can justly attend so bold so confident and withal so groundlesse and false an Assertion Nothing assuredly can be more demonstrative of the Protestant tenents then the confession of their several Churches That of Helvetia first Churches have alwayes used their liberty in rites as being things indifferent which we also do at this day That of Bohemia Humane traditions and ceremonies brought in by a good custom are with an uniform consent to be reteined in the Ecclesiastical assemblies of Christian people at the common Service of God The Gallican Every place may have their peculiar constitutions as it shall seem convenient for them The Belgick we receive those Laws as are fit either to cherish or maintain concord or to keep us in the obedience of God That of Ausburg Ecclesiastical rites which are ordeined by mans authority and tend to qâ—ietnesse and good order in the Church are to be observed That of Saxony For order-sake there must be some decent and seemly ceremonies That of Sweveland Such traditions of men as agree with the Scriptures and were ordeined for good manners and the profit of men are worthily to be accounted rather of God then of man These were the tenents they publickly owned nor did they act different from what they thought ordeining Churches Pulpits prayers before and after Sermon administring the Sacraments in Churches delivering the Communion in the forenoons to women Baptising infants and several other things not one wherof were directly commanded by either Christ of his Apostles Let all things be done among you saith St. Paul in a seemly aâ—d due order The Apostles having their full stock of imployment and a great task set them viz. the planting of the Gospel and conversion of souls had little leasure to intend the ordaining of Holy-dayes or external rites the accidents of publick worship besides prescient and foreknowing they were that several emergences of occasions differences of Climates various dispositions of Ages would not well admit one general uniform order Neverthelesse that the Church might have somewhat of direction in such concernments some rules of universal observation and of expresse relation to Church-meetings and Assemblies the Apostle St. Paul prescribed all within the provision of one Chapter that of 1 Cor. 14 whereof these here mentioned are the close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all things be done decently and according to appointment First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is observing the due and proper scheam and figure that the action requireth as kneeling at prayer and confession of sins standing when we glorifie God or professe our Christian faith c. Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e according to the orders and injunctions of the Superiours or Governours of the Church for they erre which think the appointment of this order appertaineth to private men herein the Doctrine of our Church in this paragraph is
by Riccardus upon Proclus deceive me not it was a fast day it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which we were wont to fast till night Now a fast-day could not have a fasted vigil As for St. Mark and Philip and Jacob they fall within the fifty dayes after Easter which priviledged them from having fasts Amongst all the rest onely St. Michael and St. Luke have no fasts Not St. Michael because as ritualists observe the Angels did not enter into their joyes through sufferings Not St. Luke because another day formerly of great esteem in our Church falleth upon the Eve thereof These to be observed for Holy dayes and none other In the Catalogue of the Additional alterations of our Liturgy this Catalogue of Holy-dayes stands charged by Smectymnuus Truth it is in King Edwards Liturgy no such Catalogue expresly occurrs but they have in the Kalendar an establishment tant a mount this Catalogue is extracted from a statute 5. 6. Edw. 6. repealed by Queen Mary and revived by King James 1. Jacob 1 c. 25. And by Act of Parliament requisit it is Holy-dayes should be confirmed the property Parents claim in their children masters in their Servants directs it neither of which being sui juris but subordinate to others their Superiours it would be injurious to them who have the Paramount disposal of them to deprive them of their work with-out their free consent which being done by Parliament where every man either personally or by representation virtually voteth all men are alike concluded none hath reason to complain For which very reason perhaps the Apostles were sparing in instituting holy-dayes especially with a strict cessation from bodily labour wherein masters and Parents challenging an interest their consent was necessarily required And perhaps this may be in part the reason why the Councel of Laodicea can 29. decreeing the observation of the Lords-day in stead of the Sabbath in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is fit Christians preferring the Lords day before the Sabbath should rest like Christians on that day addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they can that is if their Masters Parents or Superiours will permit them grant I do Zondras interpreteth this additional as referring to the affaires of husbandry and village making its import to be this if they can with safety to the fruits of the earth but I see no necessity but the other may be included also As concerning feastivals of the Church they have rational grounds for their original for Holy-dayes are the sacred records and entries of the most eminent mercies of God conferred upon the Church the Memorials of his most remarkable works for his greatest work-dayes ought to be our capital Holy-dayes tending to mans temporal or eternal benefit which works the prophet David saith ought to be had in ever lasting remembrance and not onely so they are also the annual rent of that publick honour we owe and return to him for those gracious dispensations sometimes reserved by Divine limitation sometimes left to the Churches liberty for Gods Institution puts no absolute restraint upon the Churches freedom nor doth the enjoying of the Lords day to be observed holy exclude all power in the Church to constitute any other The Jews had of humane ordination their feast of Lots Ester 9. 21. their feast of Dedication 1 Maccab. 4. 59. This last honoured with our Saviours presence without the least hint of reproof which certainly we should have heard of had Judas Macchabeus done more then he had warrant for as some suppose Now if the people of God before Christ were dispenced with to superadd as occasions did emerge peculiar dayes of thanksgiving over and besides those of Divine establishment it is not to be presumed that the Church of Christ which pretends to a greater should be abridged of the same liberty indulged to her predecessor sure I am her Catholick both doctrine and practise hath been alwayes a challenge of that immunity What the opinion and usage of the primitive Church in this particular was I shall leave copious occasion to declare in the future considerations of the Festivities in several here I shall onely take notice of a passage of Saint Augustine misapplied by some of another perswasion and then descend to shew the judgement of Protestant Divines in defence of this liberty St. Augustine Epist. 118. ad Januar. speaking of the diversity of customes relating to the festivals and time of celebration of the Eucharist summs up all with an excellent Corollary Totum hoc genus rerum liberas hà bet observationes All these kindes of things have their free observations which free observations some enlarge to every Private Person as if he were at liberty to observe or omit them directly crosse to that fathers scope who speaks not of particular persons but Churches national as is most infallibly evident by the whole context especially where he extolleth it as the chief point of Christian prudence for every man to comply with that mode quo agere videt Ecclesiam ad quamcunque forte pervenerit which is embraced by that Church whereto it shall be his fortune to resort As for the sense of Reformed Churches and Doctors the confession of Auspurge thus Ritus illi servandi sunt qui ad tranquillitatem bonum ordinem in Ecclesia conducunt ut certae feriae certae cantiones piae those customes which advance peace and good order in the Church are to be continued such are set holydayes and sacred hymnes c. The confession of Helvetia thus if the Church do religiously celebrate the memory of the Lords Nativity Circumcision Passion c. according to Christian Liberty we do very well allow of it The confession of Bohemia thus Feasts consecrated to the celebrating of the works of Christ as to his Nativity his Passion c. and such as be dedicated to the remembrance of those Saints of whom there is mention in the holy Scriptures are by us retained at this day The confession of Wirtenberg thus It is lawful for the Bishops with the consent of their Church to appoint holy-dayes Lessons c. As for the Protestant Doctors not to trouble my reader with over-many questions I shall onely fix upon two First Bucer I wish saith he the people could be brought to it to celebrate with the Lords day onely such Feasts wherein the Lords incarnation is solemnized as his Nativity Circumcision c. as also wherein the visitation of the Virgin Mary St. John St. Peter and St. Paul the Martyrs and Angels are commemorated Secondly Zanchy Quanquam liberum est Ecclesiae Christi quos velit praeter Dominicum dies sibi sanctificandos deligere honestius tamen est laudabitius atque utilius eos sanctificare quos etiam vetus atque Apostolica puriorque Ecclesia sanctificare solita fuit i. e. Though the Church hath liberty to make choice of what dayes besides the Lords day she will celebrate yet is
the festivals of the Heathen scituated under the same parallel of legality may not also be converted into Christian Holy-dayes CHAP. III. The order where Morning and Evening prayer shall be used and said Common prayer 2. B. of Edw. 6. THE morning and Evening Prayer shall be used in the accustomed place of the Church Chappel or Chancel B except it shall be otherwise determined by the Ordinary of the Place C And the Chancels shall remain as they have done in times past The morning and Evening Prayer shall be used in such places of the Church Chappel or Chancel and the Minister shal so turn him as the people may best hear And if there be any controversie therein the matter shall be referred to the Ordinary and he or his deputy shall appoint the place And the Chancels shall remain as they have done in times past 1. B. of Edw. 6. The Common prayer 2. Book of Edw. 6. In the saying or singing of Mattens and Evensong Baptizing Burying the Minister in Parish Churches and Chappels annext to the same E shall use a Surplice And in all Cathedral Churches and Colledges the Arch-Deacons Deans Provosts Masters Prebendaries and fellows being Graduates may use in the quire besides their Surplices such hoods as pertaine to their several degrees which they have taken in any university within this Realm But in all other places every Minister shall be at liberty to use any Surplice or no. It is also seemly that Graduats when they do preach should use such hoods as pertaine to their several degrees And here is to be noted that the Minister at the time of the Communion and at all other times in his ministration shall use D such ornaments in the Church as were in use by Authority of Parliament in the 2. year of the reign of King Edw. the 6th according to the act of Parliament set in the beginning of the Book And here is to be noted that the Minister at the time of the Communion and at all other times in his ministration shall use neither All Vestment nor cope but being Arch-Bishop or Bishop he shall have and wear a Rochet and being a Priest or Deacon he shall have and wear a surplice only  Scotch Liturgy  And whensoever the Bishop shall celebrate the holy Communion in the Church or execute any other publick ministration he shall have upon him beside his Rochet a Surplice or Alb and a Cope or Vestment and also his Pastoral staffe in his hand or else born or holden by his Chaplain And here is to be noted that the presbyter or Minister at the time of the Communion and at other times of his ministration shall use such Ornaments in the Church as are prescribed or shall be by his Majesty or his successors according to the Act of Parliament provided in that behalf  The Common Prayer 1. B. of Edw. 6. An order for Morning Prayer dayly throughout the year An order for Mattens dayly throughout the year At the beginning both of Morning Prayer and likewise of Evening Prayer F the Priest shall read with a loud voice some one of these sentences of the Scriptures that follow And then he shall say that which is written after the said sentences AT what time soever a sinner doth repent him of his sin from the bottom of his heart I will put all his wickednesse out of my remembrance faith the Lord. I do know mine own wickednesse and my sin is alwaye against me Turn thy face away from our sins O Lord and blot out all our offences A sorrow til spirit is a sacrifice to God despise not O Lord humble and conâ—rite hearts Rent your hearts and not your garments and turn to the Lord your God because he is gentle and merciful he is patient and of much mercie and such a one that is sorry for your afflictions To thee O Lord God belongeth mercy and forgivenesse for we have gone away from thee and have not bearkened to thy voice whereby we might walk in thy laws which thou hast appointed for us Correct us O Lord and yet in thy judgement not in thy fury lest we should be consumed and brought to nothing Amend your lives for the kingdome of God is at hand I will go to my father and say to him Father I have sinned against heaven and against thee I am no more worthy to be called thy son Enter not into judgement with thy servants O Lord for no flesh is righteous in thy sight If we say that we have no sin we deceive our selves and there is no truth in us DEarly beloved brethren the Scripture moveth us in sundry places to acknowledge and confess our manifold sins and wickednesse and that we should not dissemble nor cloak them before the face of Almighty God our heavenly Father but confesse them with an humble lowly penitent and obedient heart to the end that we may obtain forgivenesse of the same by his infinite goodnesse and mercy And although we ought at all times humbly to acknowledge our sinnes before God yet ought we most chiefly so to do when we assemble and meet together to render thanks for the great benefits which we have received at his hands to set forth his most worthy praise to hear his most holy word and to ask those things which be requisite and necessary as well for the body as the soul. Wherefore I pray and beseech you as many as be here present to accompany me with a pure heart and humble voice unto the Throne of the heavenly grace saying after me A general confession to be said of the whole congregation after the Priest Scot. Liturgy all humbly kneeling ALmighty and most merciful father we have erred and strayed from thy wayes like lost sheep we have followed too much the devices and desires of our own hearts we have offended against thy holy laws we have left undon those things which we ought to have done and we have done those things which we ought not to have done and there is no health in us but thou O Lord have mercy upon us miserable offenders spare thou them O God which confess their faults restore thou them that be penitent according to thy promises declared unto mankinde in Christ Jesu our Lord. And grant O most merciful Father for his sake that we may hereafter live a godly righteous and sover life to the glory of thy holy name Scotch Liturgy And the Salvation of our own souls Amen The absolution or remission of sins to be pronounced by the Priest alone Scot. Lit. he standing up and turning himself to the people but they still remaining humbly upon their knees Lmighty God the father of our Lord Jesus Christ which desireth not the death of a sinner but rather that he may turn from his wickednesse and live and hath given power and commandment to Scotch Lit. the Presbyters of his Church the ministers of his Gospel
body or in soul that the Almighty would send them the thing that is most profitable as well bodily as ghostly Also ye shall pray for all Pilgrims and Palmers that have taken the way to Rome to saint James of Jerusalem or to any other place that Almighty God may give them grace to go safe and to come safe and give us grace to have part of their prayers and they part of ours Also ye shall pray for the holy Crosse that is in possession and hands of unrightful people that God Almighty may send it into the hands of Christian people when it pleaseth him Furthermore I commit unto your devout prayers all women that be in our Ladies bonds that Almighty God may send them grace the child to receive the Sacrament of Baptisme and the mother purification Also ye shall pray for the good man and woman that this day giveth bread to make the holy-loaf and for all those that first began it and them that longest continue For these and for all true Christian people every man and woman say a Pater Noster and an Ave c. After this followeth a Prayer for all Christian Souls reckoning first Arch-Bishops and Bishops and especially Bishops of the Diocess then for all Curates c. then for all Kings and Queens c. then for all Benefactors to the Church then for the Souls in Purgatory especially for the Soul of N. whose Anniversary then is kept This was the form preceding the Reformation of it made by King Henry the eighth This King having once ejected the Popes usurped Authority used all possible Artifice to keep possession of his new-gained Power That by the whole â—lergy in Convocation that by Act of Parliament he was recognized Supream Head of the Church of England he thought it not enough But further ordered the Popes name to be utterly rased out so are the words of the Proclamation of all Prayers Orisons Rubrioks Canons of Mass Books and all other Books in the Churches and his memory never more to be remembred except to his contumely and reproach Accordingly also he caused this Form to be amended by omitting the Popes name with all his Relations by annexing the title of Supream head to himself and by contracting it into a narrower model But though this King corrected so much as served his own turn yet all the Popery of this form he did not reform but left the Prayer of the Dead remaining As for King Edward the sixth the form enjoyned by him was the same precisely with that of Henry the eighth That of Queen Elizabeth varieth for the better from both these Praying for being changed into Praysing God for the dead and with her form agreeth that in the 55 Canon of our Church almost to a syllable Before all Sermons Lectures and Homilies Preachers and Ministers shall move the People to joyn with them in Prayer in this form or to this effect as briefly as conveniently they may Ye shall pray for Christs holy Catholick Church that is for the whole Congregation of Christian People dispersed throughout the whole world and especially for the Churches of England Scotland and Ireland And herein I require you most especially to pray for the Kings most excellent Majesty our Soveraign Lord James King of England Scotland France and Ireland Defendor of the Faith and Supreme Governour in these his Realms and all other his Dominions and Countries over all persons in all causes aswell Ecclesiastical as Temporal Ye shall also pray for our gracious Queen Anne the Noble Prince Charles Frederick Prince Elector Palatine and the Lady Elizabeth his wife Ye shall also pray for the Ministers of Gods holy word and Sacraments aswel Arch-Bishops and Bishops as other Pastours and Curates Ye shall also pray for the Kings most honourable Councel and for all the Nobility and Magistrates of this Realm that all and every of these in their several Callings may serve truely and painfully to the glory of God and the edifying and well governing of his people remembring the account that they must make Also ye shall pray for the whole Commons of this Realm that they may live in true Faith and Fear of God in humble obedience to the King and brotherly charity one to another Finally let us praise God for all those which are departed out of this life in the Faith of Christ and pray unto God that we may have grace to direct our lives after their good example that this life ended We may be made partakers with them of the glorious Resurrection in the life Everlasting Alwayes concluding with the Lords prayer Having beheld the Reformation of the form it will not be amisse to look into the practise This upon my best inquiry all along the dayes of Edward the 6. and Queen Elizabeth is exhibited by onely six Authors Two Arch-Bishops Parker and Sands Four Bishops Gardner Latimer Jewel and Andrews In all these I observe it interveneth betwixt the Text delivered and the Sermon Arch-Bishop Parker onely excepted who concludeth his Sermon with it I observe also in them all that it is terminated in the Lords Prayer or Pater Noster for which reason it was stiled Bidding of Beades Beads and Pater Nosters being then relatives Lastly I observe in every of them some variation more or lesse as occasion is administred not onely from the precise words but even contents of this form And from hence I infer that the Injunctions both of Edw. the 6. and Queen Elizabeth being framed before any reformed Liturgie was by Law established did not bind Preachers so strictly to the precise words of that form when the service was rendred in English as when in Latin for it is not presumable those eminent men would have assumed such a liberty to vary the expression and enlarge in some other matters had not they understood the Churches dispensation therein But there were afterward some overforward to abuse this Liberty and minding the interest of their owne Principles took the boldnesse to omit the main who could be content to pray for James King of England France and Ireland defender of the faith but as for supreme Governor in all causes and over all Persons as well Ecclesiastcal as Civil they passed that over in silence as that very King hath it who thereupon re-inforced the form by the Canon afore specified As for the late practical change of Exhortation Let us pray into Invocation we pray In my weak apprehension it is but the very same in effect and operation and neither to be justly quarrelled at especially when the Lords Prayer which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summarily comprehendeth all we can ask is the close to both Having discoursed the practise of our own Church it will not be amisse to examine that of the Primitive Church and the rather because many have been of that opinion that no prayer before the Sermon was used in those times Counter to which several Authorities may be opposed