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
sucke at the breasts they are borne on her sides and dandled vpon her knees Shee feedeth them with t 1. Cor 3.2 milke first afterward with stronger meate she nourisheth cherisheth and bringeth them vp vntill they become to be u Col. 1.28 perfect in Iesus Christ The Church of England our mother hath in her Booke of Common Prayer as Iohn the Baptist w Luke 11.1 taught his Disciples to pray set foorth vnto vs formes of prayer and thankes giuing for vs to vse and for our better information how to speake vnto the great God of heauen and earth And in her booke of Homilies she hath deliuered a x 2. Tim. 1.13 2. Tim. 2.2 forme of wholesome Doctrine in faith and loue to be publikely read vnto her members And saith Paul to Timothy Hold fast the forme of sound words which thou hast heard of me in faith and loue which which is in Christ Iesus Most memorable is that saying of his vnto the Philippians Finally brethren y Phil. 4.8 whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer things are louely whatsoeuer things are of good report if there be any vertue and if there bee any praise thinke on these things And what he sayth to the Romanes is considerable Yee haue obeyed from the heart that * Rom 6.17 forme of doctrine which was deliuered you CHAP. 41. Of the Ceremonies of the Church of England in generall IN the Treatise of Ceremonies why some be abolished and some retained set afore the Common Prayer it is said Of such Ceremonies as bee used in the Church and have had their beginning by the institution of man some at the first were of Godly intent and purpose devised c. Other there bee which although they have beene devised by man yet it is thought good to reserve them still as wel for a decent order in the Church for the which they were first devised as because they appertaine unto z 1 Cor. 10.31 and 14.12 Rom. 14.19 edification whereunto all things done in the Church as the Apostle teacheth ought to bee referred And although the keeping or omitting of a Ceremonie in it selfe considered is but a small thing Yet the wilfull and contemptuous transgression and breaking of a common order and discipline is no small offence before God a 1 Cor. 14.40 Let all things be done among you saith Saint Paul in a seemely and due order The appointment of the which order pertaineth not to b Hag. 1.14 2 King 18.4 2 Chron. 34.3 4 5 6 7. 17.6 private men therefore no man ought to take in hand nor to presume to appoint or alter any publike or common order in Christs Church except hee be lawfully called and authorized thereunto In the said Preface it is afterward said Christs Religion is content onely with those Ceremonies which doe serve to a decent order and Godly discipline and such as bee apt to stirre up the dull minde of man to the c Num. 15.38.39.40 remembrance of his dutie to God by some notable speciall signification whereby hee might be edified c. But now as concerning those persons which peradventure will bee offended for that some of the old Ceremonies are retained still If they consider that without some Ceremonies it is not possible to keepe any order or quiet discipline in the Church they shall easily perceive just cause to reforme their judgements And if they thinke much that any of the old remaine and would rather have all devised anew then such men granting some Ceremonies convenient to bee had surely where the old may bee well used there they cannot reasonably reproove the old onely for their age without bewraying their owne folly For in such a case they ought rather to have reverence unto them for their antiquity if they will declare themselves to be more studious of d Eph 4.3 unity and concord than of innovations and new fanglenesse which as much as may be with the true setting forth of Christs Religion is alwayes to be eschewed And saith the Church afterward in these our doings wee e Rom. 14.4.13 Luke 6.17 condemne no other Nations nor prescribe any thing but to our owne People onely For wee thinke it convenient that every Country should use such Ceremonies as they shall thinke best to the setting forth of Gods honour and glory and to the reducing of the People to a most * The end why the Apostolical Church of England useth Ceremoniâ—â— perfect and Godly living without errour or superstition Also in the Act for the uniformity of Common Prayer set afore the beginning thereof it is said If there shall happen any contempt or irreverence to be used in the Ceremonies or Rites of the Church by the misusing of the orders appointed in this Booke the Q. Majestie may by the like advise of the said Commissioners or Metropolitane ordaine publish such further ceremonies or rites as may be most for the advancement of Gods glory the edifying of his Church and the due reverence of Christs holy Mysteries and Sacraments That the Church hath power to ordaine Ceremonies signifying good things not onely that saying of Salomon f Prov. 6.20.23 Forsake not the Law of thy mother for her Law is a light prooveth it but the example of the Reubenites Gadites and the halfe Tribe of Manasseh in their building an Altar whereunto they had no precept in the Law of Moses who when they were accused by others of the children of Israel to have committed a trespasse against the God of Israel to have turned away from following the Lord in building an Altar which hee had not commanded in Moses law answered g Ios 12. â—2 c. We have not built it in rebellion nor in transgression against the Lord to turne from following the lord or to offer thereon burnt offering or meat offering or peace offerings but rather have done it for feare of this thing saying In time to come your children might speake unto our children saying what have you to doe with the Lord God of Israel For the Lord hath made Iordan a border betweene us and you c. Wee have built it that it may be a witnes betweene us and you and our generations after us that wee might doe the service of the Lord c. Which answer when Phinehas the Priest heard hee said h Ios 22.30 31 32 33 34. This day wee perceive that the Lord is among us because yee have not committed this trespasse against the Lord. And the children of Reuben and Gad called the Altar Ed For it shall bee a witnesse betweene us that the Lord is God Had not Ionadab the sonne of Rechab power to command his sonnes to i Ier. 35.6 7 8 9 10. drinke no wine to build no house nor sow seed nor plant Vineyard nor have any but all their dayes to dwell in tents And was
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