from it It will not therefore follow that the name of Priest which is no shadow of things to come though it were Jewish would become unlawful to Christians 2. The names of those rites and ceremonies which were most Jewish and are grown damnable to Christians may still be lawfully used by Christians in a spiritual and refined sence S. Paul who tells that the Circumcision of the Jews is become so unlawful that if it be used by Christians with an opinion of the necessity aforesaid it forfeits all their hopes of salvation by Christ Col. 2. 2. uses the word Circumcision frequently particularly in that very Chapter Ver. 11. In whom ye Christians are circumcised See p. 149. 3. The word Priest is not a Jewish name that is not peculiar to the Jewish Ministery For Melchisedeck who was not of Aarons Order or Priesthood is called a Priest by S. Paul to the Hebrews often and our Saviour is a Priest after the Order of Melchisedeck and the Ministers of the Gospel are call'd Priests by the Prophet Esay 66. 21. Ier. 33. 17. where they prophesie of the times of the Gospel as will appear by the Context and ancient Exposition Lastly S. Paul where he defines a Minister of the Gospel as well as of the Law as hath been proved p. 78. of the Ration calls him Priest Heb. 5. 8. Chap. To sum up all then That name which was not Jewish but common to others that name which was frequently and constantly used by Primitive Christians that name by which the Prophets foretell that the Ministers of the Gospel shall be called Lastly that name by which S. Paul calls them may not only lawfully but safely without any just ground of offence to sober men be used still by Christians as a fit name for the Ministers of the Gospel and so they may be still called as they are by the Church of England in her Rubrick Priests Pag. 236. lin 13. Add this This Sacrament should be received fasting 3. Counc of Carthag can 29. And so was the practice of the universal Church sayes S. Aug. Epist. 118. which is authority enough in things of this nature namely circumstances of time c. to satisfie any that do not love contention 1 Cor. 11. 16. Yet it will not be amiss in a word to shew the reasonableness of this Catholick usage And the first reason may be this because our minds are clearest our devotion quickest and so we fittest to perform this most high service when we are are in our Virgin spittle as Tertullian expresses it A Second is this it is for the honour of so high a Sacrament that the precious body of Christ should first enter into the Christians mouth before any other meat S. Aug. Ep. 118. It is true that our Saviour gave it to his Disciples after Supper but dare any man quarrel the universal Church of Christ for receiving it fasting This also pleased the holy Ghost that for the honour of so great a Sacrament the body of Christ should first enter into the Christians mouth before all other meats Neither because our Saviour gave it to his Disciples after Supper will it necessarily follow that we should receive it so mingling the Sacrament with our other meats a thing which the Apostle seems to reprehend 1 Cor. 11. there was a special reason for our Saviours doing so his Supper was to succeed immediately to the Passeover and therefore as soon as that was over he instituted his and that he might the more deeply imprint the excellency of this mystery into the minds and hearts of his Disciples he would give it them the last thing he did before he went from them to his Passion knowing that dying mens words move much but he no where appointed what hour and time it should afterward be received but left that to be ordered by them that were after his departure to settle the Churches namely the Apostles and accordingly we find S. Paul 1 Cor. 11. rectifying some abuses and prescribing some rules for the better ordering of some Rites and Ceremonies about the Sacrament and promising when he should come to settle an order for the rest verse 34. from whom S. Aug. seems to think that the Catholick Church received this custom of receiving the Sacrament fasting Ep. 118. Of the Translation of the PSALMS in the Book of Common Prayer THe PSALMS in our English Liturgy are according to the Translation set forth in the latter part of King Henry the Eighths Reign after that Petrus Galatinus had brought in the pronouncing and writing the name Iehovah never before used or heard of in any Language which is used in this our Translation Psal. 33. 12. Psal. 83. 18. The Bishops Bible set forth in the beginning of Queen Elizabeths reign and used in Churches till the New Translation under King Iames though a much different Translation from the former in other parts yet retains the same Psalms without any alteration And therefore whereas it hath Notes upon all the rest of the Books both of the Old and New Testament it hath none at all upon the Psalms not so much as references to parallel places The Reason hereof I suppose was to avoid offending the people who were used to that Translation and to whom the Psalms were more familiar than any other part of the Bible As S. Hierom in his Edition of the Latin Bible retains the Psalms of the Old Latin Translation out of the Septuagint though himself also had translated them juxta Hebraicam Veritatem as they are extant at the end of the Eighth Tome of his works This Our Translation was doubtless out of the Hebrew And though it tyes not it self so strictly to the Letter and words of the Hebrew as the Later Translations would seem to do but takes the Liberty to vary a little for the smoothing of the Language yet it holds to the sence and scope more than some suppose it doth and many times much more than those who would seem to stick so close to the Letter Some have had a conceit that this Translation was out of the Septuagint or which is all one in effect out of the Vulgar Latin But the Contrary is evident and will appear to any man that shall compare them but in any one Psalm In one Case indeed this Translation may seem to follow the LXX and Vulgar Latin against the Hebrew namely in addition of some words or Clauses sometimes whole Verses not found in the Hebrew But this Case excepted where it once agrees with the LXX and Vulgar Latin against the Hebrew it forty times agrees with the Hebrew against them And for these Additions 1. They were made to Satisfie them who had missed those words or Sentences in the former English Translations finding them in the Greek or Latin See the Preface to the English Bible in folio 1540. 2. In that Edition 1540. they were put in a different Character from the rest and in some Later Editions
A RATIONALE upon the BOOK OF Common-Prayer of the CHURCH of ENGLAND By Anth. Sparrow D. D. Now Lord Bishop of Exon. WITH The Form of Consecration of a Church or Chappel and of the place of Christian Burial By Lancelot Andrews Late Lord Bishop of Winchester LONDON Printed for Robert Pawlet at the Sign of the Bible in Chancery-Lane near Fleet-street 1672. The Litany to be said in the midst of the Church in allusion to the Prophet Ioel c. 2. 17. Let the Priest the Ministers of the LORD weep between the Porch and the Altar and let them say spare thy people O Lord c. Bishop ANDREWS Notes upon the Liturgy A RATIONALE upon the BOOK or Common-Prayer of the CHVRCH of ENGLAND By Anth Sparrow Now Lord B p. of Exon Printed for R Pawlet at y e Bible in Chancery Lane With Entertainments for the Great FESTIVALLS being 〈…〉 of the Proper PSALMS and Lessons for those DAYES The Compilers of The common-prayer-Common-Prayer-Book of the Church of England were Doctor CRANMER Arch-Bishop of Cant. GOODRICK Bishop of Ely SKIP Bishop of Herefâ—rd THIRLBY Bishop of Westminst DAY Bishop of Chichester HOLBECK Bishop of Lincoln RIDLEY Bishop of Rochester MAY Dean of S. Pauls TAYLOR Dean of Lincoln HEYNES Dean of Exeter REDMAN Dean of Westminster COX K. EDWARDS Almâ—ner M. ROBINSON Arch-Deacon of Leicester Mense Maio 1549. Anno regni Edwardi Sexti tertio Hardly can the pride of those men that study Novelties allow former times any share or degree of Wisdom or Godliness K. CHARLES Meditat. 16. upon the Ordinance against the Book of Common-Prayer THE PREFACE THE present Age pretends so great Love to Reason that this RATIONALE may even for its Name hope for acceptation which it will the sooner have if the Reader know that the Author vents it not for a full and just much less a publick and authentick Piece but as his own private Essay wholly submitted to the censure of our Holy Mother The Church and the Reverend Fathers of the same and composed on purpose to keep some from moving that way which it is feared some will say it leads to The Authors design was not by Rhetorick first to Court the Affections and then by their help to carry the understanding But quite contrary by Reason to work upon the Judgment and leave that to deal with the affections The Poor Liturgy suffers from two extreams one sort says it is old superstitious Roman Dotage The other it is Schismatically New This Book endeavours to shew particularly what Bishop JEWEL Apol. p. 117. says in general 1. That it is agreeable to PRIMITIVE USAGE and so not Novel 2. THAT IT IS A REASONABLE SERVICE and so not Superstitious As for those that love it and suffer for the love of it this will shew them Reasons why they should suffer on and love it still moreâ— and more To end if the Reader will cast his Eye upon the sad Confusions in point of prayer wherein are such contradictions made as God Almighty cannot grant and lay them as Rubbish under these Fundamental Considerations First How many Set Forms of Petition Blessing and Praise be recorded in the Old and Newâ—Testament used both in the Church Militant and Triumphant Secondly How much of the Liturgy is very Scripture Thirdly How admirable a Thing Unity Unity in Time Form c. is Fourthly How many Millions of poor souls are in the world ignorant infirm by nature age accidents as blindness deafness loss of speech c. which respectively may receive help by Set Forms but cannot so well or not at all by extemporary voluntary effusions and then upon all these will build what he reads in this Book he will if not be convinced to joyn in Communion with yet perhaps be so sweetned as more readily to pardon those who still abiding in their former judgments and being more confirmed hereby do use THE ANCIENT FORM. ECCLESIAE LITURGIAE Anglicanae VINDICES c. A Short RATIONALE upon the Book of Common-Prayer THe COMMON-PRAYER-BOOK contains in it many holy Offices of the Church As Prayers Confession of Faith holy Hymns Divine Lessons Priestly Absolutions and Benedictions all which are Set and Prescribed not left to private mens fancies to make or alter so was it of old ordained CON. CARTHAG Can. 106. It is ordained that the Prayers Prefaces Impositions of hands which are confirmed by the Synod be observed and used by all men These and no other So is our English Can. 13. The COUNCIL of MILEVIS gives the reason of this Constitution Can. 12 Lest through ignorance or carelesness any thing contrary to the Faith should be vented or uttered before God or offered up to him in the Church And as these Offices are set and prescribed so are they moreover appointed to be one and the same throughout the whole National Church So was it of old ordained CON. TOLETAN 11. c. 3. That all Governours of Churches and their people should observe one and the same rite and order of service which they knew to be appointed in the Metropolitan See The same is ordered CON. BRACCAR 1. Can. 19. and Tolet. 4. c. 2. It is appointed that one and the same order of praying and singing be observed by us all and that there should not be variety of usages by them that are bound to the same Faith and live in the same Dominion This for Conformities sake that according to divine Canon Rom. 15. 6. We may with one mind and one mouth glorifie God Of Daily saying of MORNING and EVENING PRAYER ALL Priests shall be bound to say Daily the Morning and Evening Prayer The end of the Preface before the Service Rubr. 2. So was it of old ordered in the Church of Christ Saint CHRYS 6. hom in 2. cap. 1. ep ad Tim. and Clem. Const. l. 2. c. 39. And this is agreeable to Gods own Law Exo. 29. 38. Thou shalt offer upon the Altar Two Lambs of the first year day by day continually the one Lamb in the Morning the other at Evening Besides the daily private devotions of every pious Soul and the more solemn Sacrifices upon the three great Feasts of the year Almighty God requires a daily publick worship a continual burnt offering every day Morning and Evening teaching us by this saith Saint CHRYS That God must be worshipped daily when the day begins and when it ends and every day must be a kind of holy day Thus it was commanded under the Law and certainly we Christians are as much at least obliged to God as the Jews were our grace is greater our promises clearer and therefore our righteousness should every way exceed theirs our Homage to Almighty God should be paid as frequently at least Morning and Evening to be sure God expects from us as well as from the Jews a publick worship a sweet savour or savour of rest as it is in the Hebrew Num. 28. 6. without which God Almighty will not rest satisfied This publick Service
to his several needs let him make trial awhile and spend that time in them which he spends in humane compositions let him study them as earnestly as he does books of less concernment let him pray the holy Spirit that made them to open his eyes to see the admirable use of them let him intreat holy and learned guides of Souls to direct him in the use of them and by the grace of God in the frequent use of them he may attain to the Primitive fervour and come to be a Man as holy David was after Gods own heart S. HIER in Epitaph Paulae In the Morning at the third sixth and ninth hour in the Evening at midnight Davids Psalms are sung over in order and no Man is suffered to be ignorant of Davids Psalms These PSALMS we sing or say by course The Priest one verse and the People another or else one side of the Quire one verse and the other side another according to the ancient practice of the Greek and Latin Church Socrat. Hist. l. 6. c. 8. Theodoret. l. 2. c. 24. Basil. Ep. 63. And according to the pattern set us by the Angels Esay 6. 3. who sing one to another Holy Holy Holy These reasons may be given for this manner of Singing by course First that we may thus in a holy emulation contend who shall serve God most affectionately which our LORD seeing and hearing is not a little pleas'd Ter. l. 2. ad ux Secondly that one relieving another we may not grow weary of our service S. Aug. l. Conf. 9. c. 7. When we say or sing these Psalms we are wont to stand by the erection of our bodies expressing the elevation or lifting up of our souls to God while we are serving him in these holy employments At the end of every Psalm and of all the Hymns except TE DEUM which because it is nothing else almost but this Glory be to the Father c. enlarg'd hath not this Doxology added we say or sing Glory be to the Father and to the Son and to the holy Ghost which was the use of the ancient Church never quarrel'd at by any till Arius who being prest with this usage as an argument against his Heresie of making the Son inferiour to the Father laboured to corrupt this Versicle saying Glory be to the Father by the Son in the Holy Ghost Theodoret Hist. l. 2. c. 24. The Church on the contrary was careful to maintain the ancient usage adding on purpose against Arrius As it was in the beginning is now and ever shall be Conc. Vas. can 7. Now if this joyful Hymn of Glory have any use in the Church of God can we place it more fitly than where it now serves as a close and conclusion to Psalms and Hymns whose proper subject and almost only matter is a dutiful acknowledgment of Gods excellency and glory by occasion of special effects As an Hymn of Glory is fit to conclude the Psalms so especially this Christian Hymn wherein as Christians not as Jews and Pagans we glorifie God the Father Son and holy Ghost by which Christian conclusion of Davids Psalms we do as it were fit this part of the Old Testament for the Service of God under the Gospel and make them Evangelical Offices LESSONS AFter the Psalms follow two LESSONS one out of the Old Testament another out of the New This was the ancient custome of all the Churches in Egypt Cassian l. 2. cap. 4. who sayes it was not taught by men but from heaven by the ministery of Angels This choice may be to shew the harmony of them for what is the Law but the Gospel foreshewed what other the Gospel but the Law fulfilled That which lies in the Old Testament as under a shadow is in the New brought out into the open Sun things there prefigured are here perform'd Thus as the two Seraphims cry one to another Holy holy holy Esay 6. 3. So the two Testaments Old and New faithfully agreeing convince the sacred truth of God First one out of the Old Testament then another out of the New observing the method of the holy Spirit who first published the Old then the New first the precepts of the Law then of the Gospel Which method of their reading either purposely did tend or at the least wise doth fitly serve that from smaller things the mind of the hearers may go forward to the knowledge of greater and by degres climb up from the lowest to the highest things sayes incomparable Hooker A wise constitution of the Church it is thus to mingle Services of several forts to keep us from wearisomness For whereas devout Prayer is joyned with a vehement intention of the inferior powers of the soul which cannot therein continue long without pain therefore holy Church interposes still somewhat for the higher part of the mind the understanding to work upon that both being kept in continual exercise with variety neither might feel any weariness and yet each be a spur to other For Prayer kindles our desire to behold God by speculation and the mind delighted with that speculation takes every where new inflammations to pray the riches of the mysteries of heavenly wisdom continually stirring up in us correspondent desires to them so that he which prayes in due sort is thereby made the more attentive to hear and he which hears the more earnest to pray The Minister that reads the Lessons standing turning himself so as he may be best heard of all such as are present Rubr. 2. before Te Deum Turning himself so as he may best be heard of all that is turning towards the people whereby it appears that immediately before the Lessons he lookt another way from the people because here he is directed to turn towards them This was the ancient custom of the Church of England that the Priest who did officiate in all those parts of the Service which were directed to the people turn'd himself towards them as in the Absolution See the Rubr. before Absol at the Communion Then shall the Priest or Bishop if present stand and turning himself to the people say c. So in the Benediction reading of the Lessons and holy Commandments but in those parts of the office which were directed to God immediately as Prayers Hymns Lauds Confessions of Faith or Sins he turn'd from the people and for that purpose in many parish-Parish-Churches of late the Reading-Pew had one Desk for the Bible looking towards the people to the Body of the Church another for the prayer-Prayer-Book looking towards the East or upper end of the Chancel And very reasonable was this usage for when the people were spoken to it was fit to look towards them but when God was spoken to it was fit to turn from the people And beâ—ides if there be any part of the World more honourable in the esteem of Men than another it is fit to look that way when we pray to God in publick that the
turning of our bodies towards a more honourable place may mind us of the great honour and majesty of the person we speak to And this reason S. Augustine gives of the Churches ancient custom of turning to the East in their publick prayers because the East is the most honourable part of the World being the Region of Light whence the glorious Sun arises Aug. l. 2. de Ser. Dom. in Monte c. 5. That this was the constant practice of the Church to turn toward the East in her publick prayers may sufficiently appear by S. Augustin in the place last cited where he sayes Cum ad orationes stamus ad Orientem Convertimur When we stand at our prayers we turn towards the East And by Epiphan l. 1. haer 19. c. 19. who there detests the madness of the Impostor Elzaeus because that amongst other things he forbad praying toward the East And the Church of England who professes to conform to the ancient practices as far as conveniently she can as may be seen in many passages of her Canons and other places did observe the same custom in her prayers as appears by the placing of the Desk for the prayer-Prayer-book above mentioned looking that way and as may be collected from this Rubrick which directs the Priest in the reading of the Lessons to turn to the people which supposes him at prayer and the Psalms to look quite another way namely as in reason may be concluded that way which the Catholick Church uses to do for divers reasons and amongst other for that which S. Augustine hath given because That was the most worthy part of the World and therefore most fit to be lookt to when we come to worship God in the Beauty of Holiness Again another reason may be given of turning from the people towards the upper end of the Chancel in our Prayers because it is fit in our prayers to look towards that part of the Church or Chancel which is the highest and chief and where God affords his most gracious and mysterious presence and that is the holy Table and Altar which anciently was placed towards the upper or East end of the Chaâ—cel This is the highest part of the Chancel set apart to the highest of Religious Services the consecration and distribution of the holy Eucharist here is exhibited the most gracious and mysterious presence of God that in this life we are capable of the presence of his most holy Body and Blood And therefore the Altar was usually call'd the Tabernacle of Gods Glory His Chair of State the Throne of God the Type of Heaven Heaven it self As therefore the Jews in their Prayers lookt towards the principal part of the Temple the Mercy-Seat Psal. 28. 2. So the Christians in their prayers turned towards the principal part of the Church the Altar of which the Mercy-Seat is but a type And as our Lord hath taught us in his Prayer to look up towards Heaven when we pray saying Our Father which art in Heaven not as if God were there confin'd for he is every where in Earth as well as in Heaven but because Heaven is his Throne whereas Earth is but his Foot-stool so holy Church by her practice teaches us in our publick and solemn prayers to turn and look not towards the inferior and lower parts of the Footstool but towards that part of the Church which most nearly resembles Heaven the holy Table or Altar Correspondent to this practice was the manner of the Jews of old for at the reading of the Law and other Scriptures he that did Minister turned his face to the people but he who read the prayers turned his back to the people and his face to the Ark. Mr. THORNDYKE of Relig. Assem pag. 231. For the choice of these Lessons and their Order holy Church observes a several course For the Ordinary Morning and Evening prayers she observes only this to begin at the beginning of the year with Genesis for the first Lesson and S. Matthew for the Second in the Morning and Genesis again for the First and S. Paul to the Romans for the Second Lesson at Even and so continues on till the Books be read over but yet leaving out some Chapters either such as have been read already upon which account she omits the Chronicles being for the most part the same with the book of Kings which hath been read already and some particular Chapters in some other Books having been the same for the most part read either in the same book or some other or else such as are full of Genealogies or some other matter which holy Church counts less profitable for ordinary hearers Only in this she alters the order of the books not reading the prophet Esay till all the rest of the books be done Because the Prophet Esay being the most Evangelical Prophet most plainly prophesying of Christ is reserved to be read a little before ADVENT For Sundayes somewhat another course is observed for then Genesis is begun to be read upon Septuagesima Sunday because then begins the holy time of penance and mortification to which Genesis is thought to suit best because that treats of our misery by the fall of Adam and of Gods severe judgment upon the world for sin Then we read forward the books as they lye in order yet not all the books but only some choice Lessons out of them And if any Sunday be as they call it a priviledged day that is if it hath the history of it expressed in Scripture such as Easter Whit sunday c. then there are peculiar and proper Lessons appointed for it For Saints dayes we observe another order for upon them except such of them as are especially recorded in Scripture and have proper Lessons the Church appoints Chapters out of the moral books such as Proverbs Ecclesiastes Ecclesiasticus and Wisdom for first Lessons being excellent instructions of life and conversation and so fit to be read upon the daies of holy Saints whose exemplary lives and deaths are the cause of the Churches Solemn Commemoration of them and Commendation of them to us And though some of these books be not in the strictest sense Canonical yet I see no reason but that they may be read publickly in the Church with profit and more safety than Sermons can be ordinarily preacht there For certainly Sermons are but humane Compositions and many of them not so wholsome matter as these which have been viewed and allowed by the judgment of the Church for many ages past to be Ecclesiastical and good nearest to divine of any writings If it be thought dangerous to read them after the same manner and order that Canonical Scripture is read lest perhaps by this means they should grow into the same credit with Canonical It is answered that many Churches have thought it no great hurt if they should but our Church hath sufficiently secured us against that danger whatsoever it be by setting different marks upon them
foregoing verses the verse and Answer together making up one entire petition For example O Lord save this Woman thy Servant R. Which putteth her trust in thee And Be thou to her a strong Tower R. From the face of her Enemy This I observe because it seems to be the remain of a very ancient custom For Eus. in Hist. l. 2. c. 17. tells us that the Primitive Christians in the singing of their hymns had this use that one began and sung in rhythm the rest hearing with silence only the last part or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ends of the Psalm or Hymn all the rest joyned and sung together with him Agreeable to this says Clem. Const. l. 2. c. 57. was the usage in his time and before After the readings of the Old Testament says he Let another sing the Psalms of David and let the people answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the extreams or ends of the Verses What the reason of this ancient custome was I will not peremptorily determine whether it were only for variety which much pleases and delights and is a great help against weariness which those Primitive Christians who continued in sacred exercises from morning to night had need of For which cause says Euseb. in the place above cited they used all decent and grave variety of rhythmes and Meeters in their Hymns and Psalms Or whether it were to avoid the inconvenience of indecorum and confusion which the people usually not very observant of decency were guilty of in their joynt singing and yet to reserve them apart in these Offices that it was so appointed that they should only sing the extreams or ends of the Verses Or what else was the cause I leave it to others to judge The prayer following is clearly fitted to the occasion The woman that comes to give her thanks must offer Rubr. after the Thanksgiving Although Offerings be always acceptable to God yet some times there are in which the Church hath held them more necessary as hath been shewn formerly about offerings First when the Church is in want Secondly at the holy Communion Thirdly when we come to give thanks for some more than ordinary blessing received Then not only in word but in Deed also to thank God by bringing a present to God Psal. 76. 10 11. That this is more than an ordinary blessing a deliverance that deserves even perpetual thanks David tells us Psal. 71. 5. Thou art he that took me out of my mothers womb my praise shall be always of thee This service is to be done betwixt the first and second Service as I have learnt by some Bishops enquiries at their Visitation the Reason perhaps is because by this means it is no interruption of either of these Offices COMMINATION THis Office the Church confesses not to be ancient but appointed instead of an ancient godly discipline of putting notorious sinners to open penance which being lost with us holy Church wishes might be restored again Though it be not ancient yet is it a very useful penitential service either in publick or private consisting of holy sentences taken out of Gods word fit for the work of repentance Gods holy Commandments the glass wherein we see our sins Holy penitential prayers taken for the most part out of holy Scripture so that he which prayes this form is sure to pray by the Spirit both for words and matter Nothing in it seems to need exposition but the AMEN which is to be said after the Curses which being commonly used after prayers may perhaps here be accounted by some a wish or prayer and so the people be thought to curse themselves For the satisfying of which scrupulosity it is enough to say that God himself commanded these Amens to be said after these Curses Deut. 27. and therefore good there may be in saying of them but harm there can be none if men when they say them understand them Now that we may understand them when we use them let us consider that Amen is not always a wish or prayer For it signifies no more but verily or truly or an assent to the truth of that to which it is added If that to which it is added be a prayer then this must needs be a joyning in the prayer and is as much as so be it but if that to which it be added be a Creed or any affirmative proposition such as these curses are then the Amen is only an affirmation as that is to which it is annexed In this place therefore it is not a wishing that the Curses may fall upon our heads but only an affirming with our own mouthes that the curse of God is indeed due to such sins as the Church here propounds it The use of it is to make us flee such vices for the future and earnestly repent of them if we be guilty since as we acknowledge the curse and vengeance of God doth deservedly follow such sins and sinners Having gone through the several Offices in the Book of Com. Prayer we will now speak of the Rubricks and other matters thereunto belonging Of the Dedication of CHVRCHES and CHAPPELS to Gods Service THe publick Service and Worship is to be offered up in the Church Last Rubr. of the Preface And the Curate that ministreth in every Parish Church or Chappel shall say the same in the Parish Church or Chappel And where may it be so fitly done as in the Church which is the house of Prayer S. Matth. 21. 13. My house shall be called the house of Prayer Almighty God always had both Persons and Places set apart for his publick Service and worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Temple and a Priest are necessary instruments of publick and holy worship The Priest to offer it up and the Church with an Altar to offer it upon Symeon Thessal The Light of Nature taught Heathens thus much and they obeyed that Light of Nature and dedicated and set apart to the worship of their gods Priests and Temples The Patriarchs by the same Light of Nature and the guidance of Gods holy Spirit when they could not set a part houses being themselves in a flitting condition dedicated Altars for Gods service Genesis 22. 9. 28. 22. c. Vnder the Law God call'd for a Tabernacle Exodus 25. within which was to be an Altar upon which was to be offered the daily Sacrifice Morning and Evening Exod. 29. 38. David by the same Light of Nature and the guidance of the holy Spirit without any express direction from God as appears 2 Sam. 7. 7. and also by this that God did not suffer him to build it intended and designed an House for Gods service and worship which though for some reasons viz. because he had shed much blood being a man of war God did not suffer him to build yet he accepted it highly from him and for this very intention promised to bless him and his for many generations,2 Sam. 7. But Salomon built him an house
and performed But the Latin word is Pica which perhaps came from the ignorance of Friers who have thrust in many barbarous words into Liturgies I have heard some say it came from Litera Picata a great black Letter in the beginning of some new order in the Prayer and among the Printers that term is still used the Pica Letter as I am informed 4. No wonder the VSE of SARVM YORK LINCOLN HEREFORD BANGOR are mentioned For the Missals and Breviaries of the Roman Church were of divers models in several Countries and several Diocesses The Trident. Council first endeavored to bring them all into one shape yet that order was not obeyed till Anno 1568. under Pope Pius the Vth yet is not observed to this day the Spaniards in some places keeping the Mozarabique Form the Premonstratenses another and sundry besides Nay that Church hath altered the Breviaries of Pius the V◠and new Corrections have come forth under Clement the VIII 1598. and what have been done since I know not But why the use of those five Churches Perhaps that was accidental that the diversities of them were more signal than others Some Historians mention Osmundus the Bishop of Salisbury and Chancellor for the Compiler of the Vse of Sarum about Anno 1070. or after yet since we read of no Use of Canterbury Winton Ely perhaps those places observed the true Roman Breviaries and the other five mentioned were discrepant Dialects from the Original Breviary However they are called Vses and Customes not Appointments from Provincial Synods 5. The DIVISION of the whole Bible into several Sections hath varied infinitely It was a long time parted into Titles for S. Matth. 355. for S. Mark 335. for S. Luke 343. S. Iohn 332 c. See for this Sixt. Senenf l. 3. p. 158. Some have thought that the present distinction of Chapters generally now used was by Lanfranc Archbishop of Canterbury 1060. because sooner you shall not meet with it and after him all Commentators and Schoolmen use it and Rabbi Kimchi and other Learned Jews from that time usurp the same partition of Chapters on the Old Testament you may read in Goodwin that Lanfranc took much care to procure sound and uncorrupt Copies of the Bible Look more for this in Possevines Bibliotheca Yet according to Io. Bale Steph. Lancton Arch-Bishop of Canterbury divided the Bible into Chapters about Anno 1224. But for the deduction of all Chapters into Verses I am sure it was the work of Robert Stephens Anno 1550. so his son Henry Stephens testifies in his Epistle before the Greek Concordance See also Sir Henry Spelman Gloss. in Verb. Heptaticus 6. EMBER-WEEKS The reason of the name is very uncertain Some derive Ember from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b was interposed as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Lent a Fast of weeks so these a Fast of daies I believe it a Saxon word Surely I have read it in Gower or Chaucer our old Poets Some think it betokens Fasting But after my small skill in Saxon Terms Em is a brother Bert is noble or very worthy this put together is Hebdomada Embert the week of the noble or worthy brothers But look better into it 7. AFALDISTORY is the Episcopal Seat or Throne within the Chancel for in the barbarous Language of that middle age Falda is a place shut up a Fold and Faldistorium is Cathedra Episcopi intrasepta Cancelli so I find in many particularly in Sir Hen. Spelman 8. What should a CANTICLE be but the praise of God not only to be read but sometimes to be sung By the Order of the Codex Canonum Can. 121. the Laodicean Fathers appointed an Hymn or Canticle interserted between the Lessons Te Deum Magnificat c. 9. One direct answer cannot be rendred what PRIESTS and CLERKS together are 1. The chief Rector of a Parish called the Cardinal Priest of old quia incardinatus in Beneficio was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rest under him his Clerks 2. Where there were Cantores the Laodicean Council Can. 119. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who only till our Reformation were to sing in the Church and none else these were the Priest his Clerks 3. Where there were Chantries as there were in most Churches of England their assisting the Rector of the Church made up that form of speech The Priest and Clerks 10. You tell me News that a Latin Copy of our service-Service-book printed 2. Eliz. hath in it an Office for a Communion at burials Celebratio Coenae Domini in Funebribus c. It is a Translation of some private pen not licensed by Authority as I guess Communions by the direction of our Service are joyned with Morning Prayers burials are mostly in the Afternoon Offertories at Burials did last to be frequent if they were considerable Funerals to the middle of King Iames his Reign the Ministers of Parishes keeping up the profit of oblations as long as they could and these Offertories at Funerals are spoken of in the first Liturgy of King Edward the VI. This is as much as comes into my head at present enquire of them that are more skilful but none shall be more willing to observe you c. FINIS It is not to be forgotten though it be forgotten that who euer gave any Lands or Endowments to the Seruice of God gaue it in a formall writing as now adayes betwixt Man and man Sealed and Witnessed the tender of the Guift was super Altare by the Donor on his knees B. Andrewes Notes upon the Liturgy The Forme of CONSECRATION of a CHVRCH or CHAPPEL and of the place of Christian Buriall Exemplified by the R. R. Father in God LANCEL ot ANDREWES late L. Bishop of Winchester Bishop Andrews Form of Consecration of a Church or Chappel c. Consecratio CAPELLAE IESU ET COEMETERII PER LANCELOTVM Episcopum Winton JVxta Southamptoniensem villam Ecclesia Beatae Mariae collapsa cernitur solis Cancellis ad saeros usus superstitibus paucae aliquot aedes ibi in propinqua parte numerantur caetera Parochianorum multitudo hinc inde sparsim inhabitant in villis tum loci longinquo intervallo tum aestuario longe periculoso divisi ab Ecclesia Ex ea accedendi difficultate non profanae modò plebeculae animos facile invasit misera negligentia atque dispretio divini cultus sed viri probi sedulique pietatis cultores remoram in trajectu saepe experti sunt hand ipso quidem capitum discrimine eluctabilem consortem hujus infortunii cum se factum sentiret dum ibi loci familiam poneret Vir strenuus Richardus Smith Armiger heroicos plane animos gestans atque inspiratos de Coelo commune hoc Religionis dispendium privatis quingentarum aliquot libraram expensis aut plus eo redemit Capellam egregiam quam Deo aivinisque off ciis dicari supplex vovet in altera parte fluminis magnifice extruit Spectato probatoque