supposition I began to fit them for the publick and I can onely say I began for in my entrance upon that work the torrent of our civil discentions plunder and eight years sequestration◠overtake me as an adherent to the worsted I say not to the worst side Reduced to this condition how to live became my onely study these uselesse collections I laid to rest where probably they had slept their last had not an unexpected occasion awakened them That occasion this In July 1656. came forth a Book entiled Extraneus vapulans in English L'estrange is beaten the Author Dr. Heilen by Ordination a Presbyter who of all men should be no striker so the Apostles Canon 1 Tim. 3. 3. and so the Canon of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Presbyter who smiteth Beleevers when they offend we decree that he be deposed It is not my desire were I able to lay this law upon him No that he may see that he hath wronght a reformation upon me that I am the better for the beating I solemnly professe all the injuries he hath done me have with me had long since Christian burial burial by the Book of Common-Prayer in that excellent form if any of you be in malice come not to this holy Table I thank God I have not the lest swelling thought against him yet I ingenuously confesse that when I first read in the Preface of that Book my self amongst others not very lovely attributes blazond for a Non-conformist I beheld it as a provocation most piquant and pungent to turn again had I not seriously resolved never more to enter the lists of unchristian strife with him or any other But though I resolved totally to acquiesce from such contests yet did I as firmly from that very moment resolve if God blest be with a few dayes not to suffer that great blot of Ink to dry upon mine honour and the rather because I was perswaded I could take it out not with juce of Limon sharp recriminations but with milk and milder lenitives In order to it I presently re-assumed my long neglected papers Having re-viewed them my second thoughts suggested to me a designe of a new-model For wereas I at first intended onely a confinement of my Notes to the established Liturgy of our Church my last meditations resolved to apply them to all our Liturgies since the Reformation to re-commend the Common-Prayer by all the arguments I could to a more passible entertainment and to take off all the considerable objections against it In the progresse of which enterprise so many new speculations offered themselves to my consideration that I cannot but professe my self a great I hope not the onely Proficient by mine own labours so true is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he who teacheth others instructs himself In the persuite of these Annotations where I refer to Antiquity I rarely descend beneath 600. years after Christ and as rarely do I cite any but Authentick Records or such as under false ascriptions are the undoubted issues of those times therefore the supposed Liturgies of Peter James c. I urge no further then I finde them consonant with the genuine Tracts of others I bear no implicite faith to the dictates of any whatsoever whence it is that I assume a liberty inoffensively to dissent from persons eminent and whom I mention alwayes with tearms of respect As little do I expect or desire to enthral any man to my private fancy in matters of so minute consideration I hold it as absurd to quarrel with any man for not being of my opinion as for not being of my diet If in any thing I have erred as it is an even lay I have more then once he who shall friendly remonstrate it to me will exceedingly oblige me As for such Keno-Criticks or rather Cyno-Criticks as snarl and bite where no offence is given free liberty have they to say their pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whither they praise or dispraise me to me it signifieth the same thing that is nothing Having thus presented to the world an account why I published these Annotations it will be proper to premise somewhat by way of illustration in reference to the Text it self Know then that whatsoever is exhibited in the English letter where the Printer hath not erred is the established Common-Prayer distinct from its Rubrick which is in a Roman Character Parrallel to this somtimes in a Roman sometimes in an Italick letter stand the several variations between it and former Liturgies and where such leteral ascriptions occur not and no Marginal directions to the contrary you may there be confident the Liturgies agree to a syllable The Litturgies I here refer to are the first and second of Edward the 6. and that of Q. Elizaheth which doth as much differ from our present Common-Prayer as the second of Edward the 6. doth from hers Over and besides these you have also the variations of the Scotch Liturgy and in the margin such places noted wherein Bucers Latine Translations disagreeth with the Original English you have also in the Annotations the diversity observed between the Latine Translation 2o. Eliz. and her own Liturgy and at the end of all The order of the Communion in priority of time before them all By this means you are furnished with all our Liturgies since the Reformation some whereof are rare very rare to be had and which doth double the rarity these compleat and this so frugally contrived that the utmost price of all with my inconsiderable Annotations into the bargin will scarce amount to the moyety of what I was lately demanded for one and that imperfect too Nor have you onely the Books themselves but those also disposed into such order that without turning over leaves or making a tedious hunt from one to another you may view them in one scheam and compare them together at once as they stand impaled Before I end I desire all Readers may know what many sufficiently do viz. that my Country imployment in relation to mine own and divers others affaires hath been so very great as I could not attend the Presse which considered it will be no wonder if the impression be not very exact It will therefore be paines well bestowed to consult the Table of the Errata at the end of this Book which will give an account of the most considerable saults THE CONTENTS CHAP. I. A The necessity of Common Prayer And of a Book of Common Prayer ib. Arguments for set forms Proved to have been used in the three first centuries after Christ. And approved by Reformed Churches B Set forms of Administring the Sacraments Proved by primitive practice C Rites and Ceremonies fit to be prescribed D Every particular Church hath authority to prescribe set forms and Rites The main ground of uniformity E A necessity for an Act for uniformity F The present Act a revivor of a former G The Parliament did onely ratify not make
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-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-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
they be mentioned and set forth in the said book or shall wilfully or obstinately standing in the same use any other rite ceremony order form or manner of celebrating of the Lords supper openly or privily or Mattins Even-song administration of the sacraments or other open prayers then is mentioned and set forth in the said book Open prayer in and throughout this act is meant that prayer which is for other to come unto or hear either in common Churches or private Chappels or oratories commonly called the service of the Church or shall preach declare or speak any thing in the derogation or depraving of the said book or any thing therein contained or of any part thereof and shall be thereof lawfully convicted according to the laws of this Realm by verdict of xii men or by his own confession or by the notorious evidence of the fact shall lose and forfeit to the Queens highnesse her heires and successors for his first offence the profit of all his spiritual benefices or promotions coming or arising in one whole year next after his conviction And also that the person so convicted shall for the same offence suffer imprisonment by the space of six moneths without baile or mainprise And if any such person once convict of any offence concerning the premises shall after his first conviction eftsoons offend and be thereof in form aforesaid lawfully convict that then the same person shall for his second offence suffer imprisonment by the space of one whole yeer and also shall therefore be deprived ipso facto of all his spiritual promotions And that it shall be lawful to all patrons or donors of all and singular the same spiritual promotions or of any of them to present or collate to the same as though the person and persons so offending were dead And that if any such person or persons after he shall be twise convicted in form aforesaid shall offend against any of the premises the third time and shall be thereof in form aforesaid lawfully convicted that then the person so offending and convicted the third time shall be deprived ipso facto of all his spiritual promotions and also shall suffer imprisonment during his life And if the person that shall offend and be convict in form aforesaid concerning any of the premisses shall not be beneficed nor have any spiritual promotion that then the same person so offending and convict shall for the first offence suffer imprisonment during one whole yeer next after his said conviction without haile or mainprise And if any such person not having any spiritual promotion after his first conviction shall eftsoons offend in any thing concerning the premisses and shall in form aforesaid be therefore lawfully convicted that then the same person shall for his second offence suffer imprisonment during his life And it is ordained and enacted by the authority abovesaid that if any person or persons whatsoever after the said feast of the Nativity of Saint John Baptist next coming shall in any Enterludes Playes Songs Rimes or by other open words declare or speak any thing in the derogation depraving or despising of the same book or of any thing therein contained or any part thereof or shall by open fact deed or by open threatnings compel or cause or otherwise procure or maintain any Parson Uicar oâ— other Minister in any Cathedral or Parish Church or in Chappel or in any other place to sing or say any common and open prayer or to minister any Sacrament otherwise or in any other manner and form then is mentioned in the said book or that by any of the said means shall unlawfully interrupt or let any Parson Uicar or other Minister in any Cathedral or Parish Church Chappel or any other place to sing or say common and open prayer or to minister the Sacraments or any of them in such manner and form as is mentioned in the said book that then every such person being thereof lawfully convicted in form abovesaid shall forfeit to the Queen our Soveraign Lady her heires and successours for the first offence an hundred marks And if any person or persons being once convict of any such offence eftsoons offend against any of the last recited offences and shal in form aforesaid be thereof lawfully convict that then the same person so offending and convict shall for the second offence forfeit to the Queen our soveraign Lady her heires and successours four hundred marks And if any person after he in form aforesaid shall have been twice convict of any such offence concerning any of the last recited offences shall offend the third time and be thereof in form abovesaid lawfully convict that then every person so offending and convict shall for his third offence forfeit to our Soveraign Lady the Queen all his goods and chattels and shall suffer imprisonment during his life And if any person or persons that for his first offence concerning the premisses shall be convict in form aforesaid do not pay the sum to be payed by vertue of his conviction in such manner and form as the same ought to be payed within six weekes next after his conviction that then every person so convict and so not paying the same shall for the same first offence instead of the said sum suffer imprisonment by the space of six monethes without vaile or mainprise And if any person or persons that for his second offence concerning the primises shall be convict in form aforesaid do not pay the said sum to be payed by vertue of his conviciton and this estatute in such manner and form as the same ought to be paid within six weeks next after his said second conviction that then every person so convicted and not so paying the same shall for the same second offence in the stead of the said sum suffer imprisonment during twelve moneths without baile or mainprise And that from and after the said feast of the Nativity of saint John Baptist next coming all and every person and persons inhabiting within this Realm or any other the Queens Majesties dominions shall diligently and faithfully having no lawful or reasonable excuse to be absent endeavour themselves to resort to their Parish Church or Chappel accustomed or upon reasonable let thereof to some usual place where common prayer and such service of God shall be used in such time of let upon every Sunday and other dayes ordained and used to be kept as Holy-dayer and then and there to abide orderly and soberly during the time of Common prayeâ— preachings or other service of God there to be used and ministred upon pain and punishment by the censures of the Church and also upon pain that every person so offending shall forfeit for every such offence xii d. to be levied by the Church Wardens of the Parish where such offence shall be done to the use of the poor of the same Parish of the goods lands and tenements of such offender by way of distresse And for due
execution hereof the Queens most excellent Majesty the Lords Temporal and all the Commons in this present Parliament assembled doth in Gods name earnestly require and charge all the Arch-Bishops Bishops and other Ordinaries that they shall ende about themselves to the uttermost of their knowledges that the due and true execution hereof may be had throughout their Diocesse and charges as they will answere before God for such evils and plagues wherewith Almighty God may justly punish his people for neglecting his good and wholsome Law And for their authority in this behalf be it further enacted by the authority aforesaid that all and singular the same Arch-Bishops Bishops and all other their officers exercising Ecclestastical iurisdiction as well in place exepmt as not exempt within their Diocesse shall have full power and authority by this act to reform correct and punish by Censures of the Church all and singular persons which shall offend within any their jurisdictions or Diocesse after the said feast of the Nativity of saint John Baptist next comming against this act and statute Any other law statute priviledge liberty or provision heretofore made had or suffered to the contrary notwithstanding And it is ordeined and enacted by the authority aforsaid that all and every Justices of Oyer and Determiner or Justices of Assise shall have full power and authority in every of their open and general Sessions to enquire heare and determine all and all manner of offences that shall be committed or done contrary to any article conteined in this present act within the limits of the Commission to them directed and to make processe for the execution of the same as they may do against any person being indited before them of trespasse or lawfully convicted thereof Provided alwayes and be it enacted by the authority aforesaid that all and every Arch-Bishop and Bishop shall or may at all time and times at his liberty and pleasure joyn and associate himself by vertue of this act to the said Justices of Oyer and Determiner or to the said Justices of Assise at every of the said open and said general Sessions to be holden in any place within his Diocesse for and to the inquiry hearing and determining of the offences aforsaid Provided also and be it enacted by the authority aforesaid that the books concerning the said services shall at the costs and charges of the Parishioners of every Parish and Cathedral Church be attained and gotten before the said feast of the Nativty of saint John Baptist next following and that all such Parishes and Cathedral Churches or other places where the said books shall be attained and gotten before the said feast of the Nativity of saint John Baptist shall within three weekes next after the said books so atteined and gotten use the said service and put the same in ure according to this act And be it further enacted by the authority aforesaid that no person or persons shall be at any time hereafter impeached or otherwise molested of or for any of the offences above-mentioned hereafter to be committed or done contrary to this Act unlesse he or they so offending be thereof indited at the next general Sessions to be holden before any such Justices of Oyer and Determiner or Justices of assise next after any offence committed or done contrary to the tenour of this act Provided alwayes and be it ordeined and enacted by the authority aforesaid that all and singular Lords of the Parliament for the third offence above-mentioned shall be tried by their Peeres Provided also that and be it ordeined and enacted by the authority aforesaid that the Major of London and all other Majors Bayliffes and other head officers of all and singular cities boroughs and towns corporate within this Relam Wales and the Matches of the same to the which Justices of Assise do not commonly repaire shall have full power and authority by vertue of this act to enquire heare and determine the offences bobe-said and every of them yeerly within xv dayes ofter the feasts of Easter and saint Michael the archangel in like manuer and form as Justices of Assise and Dyer and Determiner may do Provided alwayes and be it ordeined and enacted by the authority aforesaid that all and singular Arch-Bishops and Bishops and every of their Chancellours Commissaries Archdeacons and other Ordinaries having any peculiar Ecclesiastical jurisoiction shall have full power and authority by vertue of this act as well to enquire in their visitation synods and else where within their jurisoiction at any other time and place to take accusations and informations of all and every the things above mentioned done committed or perpetrated within the limits of their iurisdictions and authority and to punish the same by admonition excommunication sequestration or deprivation and other Censures and processe in like form as heretofore hath been used in like cases by the Queens Ecclesiastical laws Provided alwayes and be it enacted that whatsoever person offending in the premisses shall for the offence first receive punishment of the Ordinary having a testimonial thereof under the said Ordinaries seal shall not for the same offence eftsoones be condicted before the Justices And likewise receiving the said first offence punishment by the Justices be shall not for the same offence estsoones ceive punishment of the Ordinary any thing contained in this act to the contrary notwithstanding Provided alwayes and be it enacted that such ornaments of the Church and of the Ministers thereof shall be reteined and be in use as was in this Church of England by the authority of Parliament in the second year of the raign of King Edward the sixt until other order shall be therein taken by authority of the Queens Majesty with the advise of her Commissioners appointed and authorised under the great seal of England for causes Ecclesiastical or of the Metropolitans of this realnt And also that 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 book the Queens majesty may by the like advice of the said Commissioners or Metropolitans ordein and publish such farther 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 And ve it further enacted by the authority aforsaid that all laws statutes and ordinances wherein or whereby any other service administration of Sacraments or Common prayer is limited established or set forth to be used within this Realm or any other the Queens domiuions and contreyes shall from henceforth be utterly void and of noue effect By the King A proclamation for the authorizing an uniformity of the Book of Common Prayer to be used throughout the Realm ALthough it cannot be unknown to our Subjects by the former Declarations we have published what Our purposes and proceedings have been in matters of Religion since our coming to this Crown Yet
the same being now by us reduced to a setled form We have occasion to repeat somewhat of that which hath passed And how at our very first entry into the Realm being entertained and importuned with Informations of sundry Ministers complaining of the errors and imperfections of the Church here aswell in matter of Doctrine as of Discipline Although We had no reason to presume that things were so far amisse as was pretended because We had seen the Kingdom under that form of Religion which by Law was established in the dayes of the late Queen of famous memory blessed with a peace and prosperity both extraordinary and of many years continuance a strong evidence that God was therewith wel pleased Yet because the importunity of the Complainers was great their affirmations vehement and the zeal wherewith the same did seem to be accompanied very specious We were mooved thereby to make it Our occasion to discharge that duty which is the chiefest of all Kingly duties that is to settle the affaires of Religion and the Service of God before their own Which while We were in hand to do as the contagion of the sicknesse reigning in our city of London and other places would permit an assembly of persons meet for that purpose Some of those who misliked the state of Religion here established presuming more of Our intents then ever we gave them cause to do and transported with humour began such proceedings as did rather raise a scandal in the Church then take offence away For both they used forms of publick serving of God not here allowed held assemblies without authority and did other things carrying a very apparent shew of Sedition more then of Zeal whom We restrained by a former Proclamation in the month of October last and gave intimation of the conference We intended to be had with as much speed as conveniently could be for the ordering of those things of the Church which accordingly followed in the moneth of January last at Our Honour of Hampton Court where before Our Self and our Privie Councel were assembled many of the gravest Bishops and Prelates of the Realm and many other learned men aswell of those that are conformable to the state of the Church established as of those that dissented Among whom what oâ—r pains were what our patience in hearing and replying and what the indifferency and uprightnesse of Our judgement in determining We leave to the report of those who heard the same contenting our Self with the sincerity of our own heart therein But We cannot conceal that the successe of that Conference was such as happeneth to many other things which moving great expectation before they be entred into in their issue produce small effects For We found mighty and vehement Informations supported with so weak and slender proofs as it appeareth unto Us and Our Councel that there was no cause why any change should have been at all in that which was most impugned the book of Common Prayer containing the form of the Publick Service of God here established neither in the doctrine which appeared to be sincere nor in the Forms Rites which were justified out of the practise of the Primitive Church Notwithstanding we thought meet with consent of the Bishops and other learned men there present That some small things might rather be explained then changed not that the same might not very well have been born with by men who would have made a reasonable construction of them but for that in a matter concerning the Service of God We were nice or rather jealous that the publick Form there of should be free not onely from blame but from suspition so as neither the common Adversary should have advantage to wrest ought therein contained to other sense then the Church of England intendeth nor any troublesome or ignorant person of this Church be able to take the least occasion of cavil aginst it And for that purpose gave forth Our Commission under our great Seal of England to the Archbishop of Canterbury and others according to the form which the Laws of this Realm in like case prescribed to be used to make the said explanation and to cause the whole Book of Common Prayer with the same Explanations to be newly printed Which being now done and established anew after so serious a deliberation although We doubt not but all our Subjects both Ministers and ofâ—ers will receive the same with such reverence as appertaineth and conform themselves thereunto every man in that which him concerneth Yet have We thoâ—ght it necessary to make known by Proclamation Our authorizing of the same And to require and enjoyn all men aswel Ecclesiastical as Temporal to conform themselves unto it and to the practise thereof as the onely publick form of serving of God eâ—â—ablished and allowed to be in this Realm And the rather for that all the learned men who were there present as well of the Bishops as others promised their conformitie in the practise of it onely making suit to Us that some few might be born with for a time Wherefore We require all Archbishops Bishops and all other publick Ministers aswell Ecclesiastical as Civil to do their duties in causing the same to be obeyed and in punishing the offenders according to the Laws of the Realm heretofore established for the authorizing of the said Book of Common prayer And We think it also necessary that the said Arch-Bishops and Bishops do each of them in his Province and Diocesse take order that every parish do procure to themselves within such time as they shall think good to limit one of the said books so explained And last of all We do admonish all men that hereafter they shall not expect nor attempt any further alteration in the Common and publick form of Gods Service from this which is now established for that neither will we give way to any to presume that our own judgement having determiÌ„ed in a matter of this weight shal be swaid to alteration by the frivolous suggestions of any light spirit neither are We ignorant of the inconveniencies that do arise in Government by admitting innovation in things once setled by mature deliberation And how necessary it is to use constancy in the upholding of the publike determinations of States for that such is the unquietnesse and unstedfastnesse of some dispositions affecting every yeer new formes of things as if they should be followed in their unconstancy would make all actions of States ridiculous and contemptible whereas the stedfast maintaining of things by good advice established is the weale of all Common-wealths Given at our Palace of Westminster the 5. day of March in the first year of Our reign of England France and Ireland and of Scotland the seven and thirtieth God save the KING The Preface THere was never any thingby the wit of man so wel devised or so sure established which in continuance of time hath not been corrupted as among other things it may plainly appear
is not a ceremonial law as much of Moses law was but it is a religion to serve God not in bondage of the figure or shadow but in the freedom of the spirit being content onely with those ceremonies which do serve to a decent order and godly discipline and such as be apt to stir up the dull minde of man to the remembrance of his duty to God by some notable and special signification whereby he might be edified Furthermore the most waighty cause of the abolishment of certain ceremonies was that they were so far abused partly by the superstitious blindnesse of the rude and unlearned and partly by the unsaciable avarice of such as sought more their own lucre then the glory of God that the abuses could not well be taken away the thing remaining still But now as concerning those persons which peradventure will be offended for that some of the old ceremonies are retained still if they consider that without some ceremonies it is not posible to keep any order or quiet discipline in the Church they shall easily perceive just cause to reform their judgements And if they think much that any of the old do remain and would rather have all devised anew Then such men granting some ceremonies convenient to be had surely where the old may be well used there they cannot reasonably reprove the old onely for their age without bewraying of their own 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 unity and concord then of innobations and new-fanglenesse which as much as may be with the true setting forth of Christs religion is alwayes to be eschewed Furthermore such shall have no just cause with the ceremonies reserved to be offended For as those be taken away which were most abused and did burden mens consciences without any cause so the other that remain are retained for a discipline and order which upon just causes may be altered and changed and therefore are not to be esteemed equall with Gods law And moreover they be neither dark nor dumb ceremonies but are so set forth that every man may understand what they do mean and to what use they do serve So that it is not like that they in time to come should be abused as the other have been And in these our doings we condemne no other nations nor prescribe any thing but to our own people onely For we think it convenient that every countrey should use such ceremonies as they shall think best to the setting forth of Gods honour and glory and to the reducing of the people to a most perfect and Godly living without errour or superstition And that they should put away other things which from time to time they perceave to be most abused as in mens ordinances it often chanceth diversly in divers countries Annotations upon CHAP. I. A The necessity of Common Prayer And of a Book of Common Prayer â—b Arguments for set forms Proved to have been used in the three first centuries after Christ. And approved by Reformed Churches B. Set forms of Administring the Sacraments Proved by Primitive practise C. Rites and Ceremonies fit to be prescribed D. Every Particular Church hath authority to prescribe set forms and Rites The main ground of uniformity E. A necessity of an Act for uniformity F. The present Act a revivor of a former G. The Parliament did onely ratify not make the Alterations H. Antiently Bishops visited in person An uniformity of Articles commended I. The Canons 1603. not repugnant to the Act for uniformity The power of the civil Magistrate in Ecclesiastical matters K. The occasion of the conference at Hampton Court. L. The Proclamation Of King James obligatory to Obedience M. Our service not taken out of the Masse-Book N. The Pye several acceptations of the word O. Apocryphal Lessons lawful to be read The Minister hath Liberty to exchange them for Canonical Scripture They are more edifying then many Chapters of the Canon appointed by the Directory P. The Bishops to interpret in doubtful cases Q. The several degrees of the first Reformation R. What meant by the Minister saying daily prayer either privately or openly S. Ceremonies of humane Institution lawful Proved by the several confessions of Reformed Churches T. Order in the Church of Divine institution Orders to be obeyed not disputed where they are not simply unlawful V. The Churches prudence and moderation in her first Reformation W. significant Ceremonies lawful X. Superstition defined Y Our Ceremonies elder then the masse-Masse-Book Directory a Popish word Z. Scandal no just exception against our Liâ—urgy by the confession of Geneva her self More scandalized and more justly by the Directory then our Common Prayer THE Book of Common Prayer As God is the first principle and Prime efficient of our being so that very being of so supereminent a quality is obligation of the highest importance for us to defer to him the greatest Honour we possibly can That which hath the ordering and disposal of this Honour to him is Religion the most noble the most proper act of Religion is Prayer an act by which we turn Tenants to God and own him as the Donor of every good and perfect gift A duty enforced by our Saviours expresse command Pray alwayes so he Luke 18. 1. Continually so his blessed Apostle 1 Thes. 5. 17. that is Levant and couchant morning and evening sutable to the Diurnal sacrifices in the Temple that at least A duty dignified with the gift of miracles exemplified in Elias Joshua and many more Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. if the solitary prayer of one single supplicant be so operative what would it do in a full Assembly who combining together besiege and beset God with their prayers such a storming of and forceable entry into heaven being most acceptable to him as Tertullian elegantly Such an advantage hath the Publick above the Private the Church above the Closet and hence a necessity of Common Prayer But there may be a necessity of Common Prayer yet no necessity of a Book of Common Prayer that is of a set form The prayers of the Minister in the Congregation for the Congregation are Common Prayers which are Prayers conceived and without book Answer Confest such Prayers may in some sort be called Common Prayers but not so properly as set forms because the Minister who officiateth Publickly is but the Agent the representative of the people in their resort to God Now in arbitrary Prayer he cannot so well be called the mouth of the Assembly or said to send up his prayers on their errand when they are not privy to one syllable he will deliver when he speaks alwayes his own not alwayes their sence in which case the peoples Amen should be as Arbitrary as is his Prayer and if upon some dislike at the either matter or form the people think fit to suspend their
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
and Collegiate Churches there shall alwayes some Communicate with the Priest that ministreth And that the same may be also observed every where abroad in the Country some one at the least of that house in every Parish to whom by course after the ordinance herein made it pertaineth to offer for the charges of the Communion or some other whom they shall provide to offer for them shall receive the holy Communion with the Priest The which may be better done for that they know before when their course cometh and may therefore dispose themselves to the worthy receiving of the Sacrament And with him or them who doth so offer the charges of the Communion all other who be then Godly disposed thereunto shall likewise receive the Communion And by this means the Minister having alwayes some to Communicate with him may accordingly solemnize so high and holy mysteries with all the suffrages and due order appointed for the same And the Priest in the week day shall forbear to celebrate the Communion except he have some that will Communicate with him And in Cathedral or Collegiat Churches where be many Ministers and Deacons they shall all receive the Communion with the Minister every Sunday at the least except they have a reasonable cause to the contrary  2 B. of Edw. 6. V Although no order can be so perfectly devised but it may be of some either for their Ignorance and infirmity or else for malice and obstinacy misconstrued depraved and interpreted in a wrong part and yet because brotherly Charity willeth that so much as conveniently may be offences should be taken away therefore we willing to do the same Whereas it is ordained in the Book of Common prayer in the Administration of the Lords Supper that the Communicants kneeling should receive the same which thing being well meant for a signification of the humble and grateful acknowledging of the benefits of Christ given unto the worthy receiver And to avoid the prophanation and disorder which about the holy Communion might else ensue least yet the same kneeling might be thought or taken otherwise we do declare that it is not meant thereby that any adoration is done or ought to be done either unto the Sacramental Bread or wine there bodily received or unto any real and essential presence there being of Christs natural flesh and blood For as concerning the Sacramental Bread and wine they remain still in their very natural substances and therefore may not be adored for that were Idolatry to be abhorred of all faithful Christians And as concerning the natural Body and Blood of our Saviour Christ they are in heaven and not here for it is against the truth of Christs true natural body to be in mo places then one Common Prayer 1 B. of Edw. 6. And to take away the superstition which any person hath or might have in the bread and wine it shall suffice that the bread be such as is usual to be eaten at the table with other meats but the best and purest wheat bread that conveniently may be gotten W And if any of the bread and wine remain the Curate shall have it to his own use Scot. Lit. And if any of the Bread and Wine do remain which is consecrated it shall be reverently eaten and drunk by such of the Communicants onely as the Presbyter which celebrates shall take unto him but it shall not be carried out of the Church And to the end there may be little left he that officiates is required to consecrate with the least and then if there be want the words of consecration may be repeated again over more either Bread and Wine The presbyter beginning at these words in the Prayer of consecration Our Saviour in the night that he was betrayed c. For avoiding of all matters and occasion of dissention it is meet that the bread prepared for the Communion be made through all this Realm after one sort and fashion that is to say unleavened and round as it was afore but without all manner of print and something more larger and thicker then it was so that it may be aptly divided in divers peeces and every one shall be divided into two peeces at the least or more by the discretion of the Minister and so distributed And men must not think lesse to be received in part then in the whole but in each of them the whole body of our-Saviour Jesus Christ. Common Prayer 1. B. of Edw. 6. The bread and wine for the Communion shall be provided by the Curate and Church-wardens at the charges of the Parish and the Parish shall be discharged of such sums of money or other duties which hitherto they have payed for the same by order of their houses every Sunday And for as much as the Pastors and Curates within this Realm shall continually finde at their costs and charge in their Cures sufficient bread and wine for the holy Communion as oft as their Parishioners shall be disposed for their spiritual comfort to receive the same It is cherefore ordered that in recompence of such costs and charges the Parishioners of every Parish shall offer every Sunday at the time of the Offertory the just value and price of the holy Loaf with all such money and other things as were wont to be offered with the same to the use of their Pastors and Curates and that in such order and course as they were wont to finde and pay the said holy Loaf Common Prayer 1 B. of Edw. 6. And note that every Parishioner shall Communicate at the least three X times in the year of which Easter to be one and shall also receive the Sacraments and Scot. Lit. observe other rites according to the order in this book appointed And yearly at Easter every Parishioner shall reckon with his Parson Vicar Curate or his or their Deputy or Deputies and pay to them or him all Ecclesiastical duties accustomably due then and at that time to be payed Furthermore every man and woman to be bound to hear and to be at Divine service in the Parish Church where they be resident and there with devout Prayer or Godly silence and meditation to occupy themselves There to pay their duties to communicate once in the year at the least and there to take and receive all other Sacraments and rites in this book appointed And whosoever willingly upon no just cause doth absent themselves or doth ungodly in the Parish Church occupy themselves upon proof thereof by the Ecclesiastical laws of the Realm to be excommunicated or suffer other punishment as shall be to the Ecclesiastical Judge according to his discretion seem convenient And although it be read in ancient writers that the people many years past received at the Priests hands the Sacrament of the body of Christ in their own hands and no Commandment of Christ to the contrary yet for as much as they many times conveyed the same secretly away kept it with them and diversly
THE ALLIANCE OF DIVINE OFFICES Exhibiting all the LITURGIES OF THE Church of England Since the REFORMATION AS ALSO The late Scotch service-SERVICE-BOOK with all their respective variations And upon them all ANNOTATIONS Vindicating the Book of COMMON-PRAYER from the main objections of its Adversaries Explicating many parcels thereof hitherto not clearly understood shewing the conformity it beareth with the Primitive practise and giving a faire prospect into the usages of the Ancient Church To these is added at the end The ORDER of the COMMUNION set forth 2. Edward 6. By HAMON L'ESTRANGE Esq Quod apud multos unum invenitur non est erratum sed traditum Tertullian LONDON Printed for Henry Broom at the signe of the Gun in Ivie-Lane 1659. TO THE RIGHT HONOURABLE Christopher Lord Hatton Controller of of the House-hold to the late KING CHARLES and one of his Majesties most Honourable Privy Councel My Lord IT is not long since you gave an honourable reception to the History of St. Pauls Cathedral Behold here the History for so it is in truth of that Cathedrals Liturgy humbly presents it self to you That addresse indeed created This. For Gods House and his worship being twinns of so indissoluble relation why should their Histories be seperated in their Dedication and where could they finde a fitter Patron then your self who inherit as an Heir-loom of your noble family for many descents so high a value for any thing whose concernment is Religion Such is the subject of both these Histories if I speak not improperly to call them tvvo which are of so similary argument that this may rather be said The Second part of that T is true this work had not as that of my learned Friend the honour to result Originally from your Honours immediate command yet this I can say that long before I had finisht it I understood you had many years since recommended the same designe to the endeavour of a learned pen but understanding withal that for reasons unknown to me the work was laid aside I proceeded with no small alacrity being glad I had made choice of an vndertaking which your Lordship honoured with such approbation More glad shall I be if in the performance thereof I have administred any thing available to the Publick good or which may be a valuable consideration for you to own me as you do in the quality of My Lord Your honours most humbly devoted servant Hamon L'estrange An Addresse Proemial THE fatal pique between parties oppositly perswaded concerning the Liturgy and Ceremonies of our Church drawing nigh to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and highest pitch about twenty years since the noise of those clashings roused me up seriously to consider that this was not a controversie like many others about trifling niceties admiting a safe neutrality but a controversie about a Practical fundamental wherein to erre was to hazard the main For if as the Non-conformists urged the Liturgie and Ceremonies of our Church were absolutely and simply unlawful First as being of mans device and Secondly because extracted out of the masse-Masse-Book Breviary and other Rituals of the Church of Rome then did the ordinances of our Church betray me all the while to an abominable complyance no longer to be endured But if on the contrary her religious Rites and appointments had no such impious quality if they were elemented of materials not onely lawful but highly decent then to withdraw my obedience to her sanctions would prove as dangerous on the otherside Being then necessitated to an Election of one of these two for they admit no medium Conformity or Separation resolved I was to do it as it should be that is by examining what was said pro and con for and against it on both sides and then to follow the dictates of an impartial judgement That I migh stand the more erect and behold both Opponents with equal angles resolved I was also to amove some prejudice I had conceived against some persons disaffected to our Ceremonies in regard by former Subscriptions they had allowed what was since of so hard concoction to them this I considered was argumentative onely ad homines not ad rem for if any did comply in order to their temporal interest their failings must not be urged to the disadvantage of the cause Personal reflections thereforeset aside I fixt my minde onely upon a disquisition of the truth All in effect that at that time had been or since hath been said on the complainants behalf was drawn up into one body by Mr. Cartwright the Magazin that stores all that party with a Panoply comple at armour for these Polemicks and all that Mr. Cartwright did urge was faithfully summed up by Dr. Whitgift and Mr. Hooker who replied upon him So that my study was reduced to a narrow scaâ—tling viz. a perusal onely of those learned Authors this I did from point to point with all possible diligence and that more then once having sériously weighed the arguments on both sides I sincerely professe my judgement did clearly aquiesce in this That our Liturgy and Ceremonies were no way guilty of that foul charge of unlawful and if so I had enough whereon to establish my obedience Necessity and consideration of my eternal state having brought me thus far curiosity had a further journey for whereas one part cryed down our Service and Ceremonies as a Popish and the other cryed them up as a Primitive model and both with equal confidence I had a minde to bestow some labour in the research of this truth also and to consult the very fountains themselves I mean those precious records of the first six centuries With Clemens Romanus Ignatius Polycarpus Apostolical men I began then descended to Justin Martyr Clemens Alexandrinus Ireneus Tertullian Cyprian c. so gradually downward unto the age of Gregory the Great Whatsoever in passage occurred to my observation as evidence of the practise primitive I noted at first confusedly and after disposed into more serviceable order assigning every note its proper station as it did parallelly relate to any respective part of our Liturgy By the help of these notes able was I to discern that our Liturgy in the most and those the most noble parts those of sacred extraction excepted was extant in the usage of the Primitive Church long before the Popish Masse was ever dreamâ— of Nay more then so able was I to discern an admirable harmony even in external Rites between the Church of England and those ancient Fathers These notes having had so potent an influence upon my self that whereas I at first conformed onely as education and custom had prepossessed me under the conduct of that light they afforded me I became a true son of the Church of England both in judgement and affection I inclined to think that meeting with mindes of the same complection with mine that is studious of truth not biassed by passion nor adicted to any faction they would have the same operation Upon this
of Common prayer or Divine service as appeareth by the ancient Liturgies of the Greek and Latine Churches This was done as for other great causes so likewise for retaining an uniformity in Gods worship a thing most beseeming them that are of one and the same profession For by the form that is kept in the outward worship of God men commonly judge of Religion If in that there be a diversity strait they are apt to conceive the Religion to be diverse Wherefore it were to be wished that the whole Church of Christ were one as well in form of publick worship as in doctrine And that as it hath but one Lord and one Faith so it had but one heart and one mouth This would prevent many schismes and divisions and serve much to the preserving of unity But since that cannot be hoped for in the whole Catholick Christian Church yet at least in the Churches that are under the protection of one Soveraigne Prince the same ought to be endeavoured It was not the least part of our late Soveraigne King JAMES of blessed memory his care to work this uniformity in all his Dominions but while he was about to do it it pleased God to translate him to a better kingdome His Majestie that now raigneth and long may he raigne over us in all happinesse not suffering his Fathers good purpose to fall to the ground but treading the same path with the like zeal and pious affection gave order soon after his coming to the Crown for the framing of a Book of Common prayer like unto that which is received in the Churches of England and Ireland for the use of this Church After many lets and hindrances the same cometh now to be published to the good we trust of all Gods people and the increase of true piety and sincere devotion amongst them But as there is nothing how good and warrantable soever in it self against which some will not except so it may be that exceptions will be taken against this good and most pious work and perhaps none more pressed then that we have followed the Service book of England But we should desire them that shall take this exception to consider that being as we are by Gods mercie of one true profession and otherwise united by many bonds it had not been fitting to vary much from theirs our especially coming forth after theirs seeing the disturbers of the Church both here and there should by our differences if they had been great taken occasion to work more trouble Therefore did we think meet to adhere to their form even in the festivals and some other rites not as yet received nor observed in our Church rather then by omitting them to give the Adversary to think that we disliked any part of their service Our first Reformers were of the same minde with us as appeareth by the ordinance they made that in all the Parishes of this Realm the common-Common-prayer should be read weekly on Suâ—daies and other Festival dayes with the Lessons of the old and new Testament conform to the order of the book of Common prayer meaning that of England for it is known that divers years after we had no other order for common prayer This is recorded to have been the first head concluded in a frequent Councel of the Lords and Barons professing Christ Jesus We keep the words of the history Religion was not then placed in rites and gestures nor men taken with the fancie of extemporary prayers Sure the publick worship of God in his Church being the most solemn action of us his poor creatures here below ought to be performed by a Liturgie advisedly set and framed and not according to the sudden and various fancies of men This shall suffice for the present to have said The God of mercy confirm our hearts in his truth and preserve us alike from prophanenesse and superstition Amen Of Ceremonies why some be abolished and some reteined OF such Ceremonies as be used in the Church and have had their beginning by the institution of man some at the first were of godly entent and purpose devised and yet at length turned to vanity and superstition some entred into the Church by undiscreet devotion and such a zeal as was without knowledge and for because they were winked at in the beginning they grew daily to more and more abuses which not only for their unprofitablenesse but also because they have much blinded the people and obscured the glory of God are worthy to be cut away and clean rejected Other there be which although they have been devised by man yet is it thought good to reserve them still as well for a decent order in the Church for the which they were first devised as because they pertein to edification whereunto all things done in the Church as the Apostle teacheth ought to be referred And although the keeping or omitting of a Ceremony 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 Let all things be done among you saith Saint Paul in a seemly and due order The appointment of the which order pertaineth not to private men therefore no man ought to take in hand nor presume to appoint or alter any publick or common order in Christs Church except he be lawfully called and authorized thereunto And whereas in this our time the mindes of men are so divers that some think it a great matter of conscience to depart from a piece of the least of their Ceremonies they be so addicted to their old customes and again on the other side some be so new fangled that they would innovate all things and so despise the old that nothing can like them but that is new It was thought expedient not so much to have respect how to please and satisfie either of these parties as how to please God and profit them both And yet lest any man should be offended whom good reason might satisfie here be certain causes rendred why some of the accustomed Ceremonies be put away and some reteined and kept still Some are put away because the great excesse and multitude of them hath so increased in these latter dayes that the burden of them was intollerable whereof Saint Augustine in his time complained that they were growen to such a number that the state of a Christian people was in worse case concerning the matter then were the Jews And he counselled that such yoke and burden should be taken away as time would serve quietly to do it But what would saint Augustine have said if he had seen the ceremonies of late dayes used among us whereunto the multitude used in his time was not to be compared This our excessive multitude of ceremonies was so great and many of them so dark that they did more confound and darken then declare and set forth Christs benefits unto us And besides this Christs 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
that their offerings should be accepted of neither at the Altar nor in the Church treasury Now although the elements of bread and wine are provided by an establishment of our Church differing from the ancient custome yet can there be no reason shewed why we should prescribe and cast away that most necessary sacrifice of Almes which though at first introduced as concomitant with the former yet hath sufficient interest in Religion to entitle it self to a place in the course of the grand sacrifice and the Church hath very fitly assigned it this place as Preambulatory to the Prayers ensuing it being properly stiled by St. Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wing of prayer upon which wing the prayers of Cornelius ascended up into Heaven Acts 10 2. As to the sentences of this Offertory they which differ in the Scottish service from ours are taken out of Bishop Andrews his notes upon the Book of Common prayer Who goeth a warfare This with the four succeeding sentences 7 8 9 10. have a peculiar reference to the ministery by which plain it is that our Church intended a double Offering one Elemosynary Almes for the poor Another Oblatory for the maintenance of the Clergy In the earliest times of Christianity such spontaneous oblations were the onely income of the Church with no other alimony did the ministry subsist This collection was first weekly 1 Cor. 16. 2. next in flux of time and in the African Church menstrua die once a moneth The depositary and Trustee of these Offerings was in chief the Bishop who had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power over affaires of the Church to dispose them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the consent of the Presbyters and Deacons The imployment of these mensurna divisiones or monthly dividends was quadrupartite One portion to the Bishop whence St. Cyprian speaketh often de quantitate sua propria of his own proper share Another to the inferiour Clergy who not the people who offered as Mr. Selden hath mistaken were therefore called Sportulantes fratres Bretheren of the Dole The third was for sacred utensils and reparation of Gods house And the last for the relief of the poor strangers prisoners and the like as hath been said before And though Christian Princes restored in after-times to God his own and indowed the Church with Tithes yet did not these oblations cease thereupon that had been a favour with a mischief these Offerings advancing an Ecclesiastical intrade far exceeding the Decimal availes as appeareth by St. Cyprian No all along Oblations both spontaneous and such as custom had established continued together with tithes even unto our dayes which some of the Reverend Clergy finde to be a woful truth Is it not so when having lost the benefit by a long disuse they still groan under the burthen it hath laid upon them For upon this very account consideration being anciently had to the great harvest such Oblations did then in some parts annually import some livings were estimated in the Kings Books at a rate so high as now those wonted oblations are withdrawn amount to the utmost value of them to the great grievance of the incumbent who is to answer his first fruits and other payments to the Exchequer at that great proportion Again to manifest that the Clergy hath not totally lost their interest in these oblations insignificant it is not that when a Personage is demised intire the Lessee even in these our dayes doth covenant to receive all Obventions Oblations c. The Church-Wardens or some other The ancient mode was an exact pursuance of the text deliverd by our Saviour Matth. 5. 23. which implieth that the gifts should be brought to the Altar there were they presented by the people and there received by the Priest Gregory Nazianzen sets it down very expresly speaking of Valens the Emperours offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. when the time was come for him to bring his gifts to the holy table which he was to do himself none would as the custome was receive them The like hath Theodoret concerning Theâ—odsius but not so full and more conformable to this usage was the order in the beginning of the Reformation by which the Parishioners were enjoyned themselves to put their Almes into the poor mans chest which then was placed neer the High Altar Bishop Andrews faultâ—th the Church-wardens going up and down to receive the Almes Sapit hac collectio per singula capita Genevensem morem This collecting Almes by the poll savours of the Geneva mode whence it is that the Scottish Rubrick was rectified in this particular as in others conformable to his notes Offering dayes appointed Antiently offering dayes appointed were Quaelibet dies Dominica alii dies festi solemnes quorum vigiliae jejunantur every Lords-day and all high festivals whose Eves were fasted Such were those solemn dayes called lately in the Court Collar-dayes because then the Knights of the Garter attended the King in their St. Georges Collars when the fashion was for the King and his Nobles to offer But these are not the offering dayes intended by this Rubrick but those mentioned in the Statute 37. H. 8. c. 12. viz. The feasts of Easter of the nativity of Saint John Baptist the feast of St. Michael the Arch-Angel and the Nativity of our Lord. These feasts aforesaid being ordered by that Kings injunctions Anno 1536. To be taken for the four general offering dayes quarterly payment of such oblations I finde to have been in use long before for in a parchment M. S. of Constitutions made by a Synod held in Exeter by Peter Quivel Bishop of that Diocesse Anno 1287. it is thus decreed Statuimus quod omnis adult us viz. quatuordecim annorum quater in Anno scilicet Natali Domini Paschali festivitate festivitate Dedicationis suae Ecclesiae parochialis vel festivitate omnium Sanctorum Ecclesiam suam Parochialem suis oblationibus veneretur We ordain that every one of 14. years old shall quarterly viz. at the feasts of Christs Nativity of Easter of the Dedication of their Parish Church and of all Saints shall honour their Church with Oblations Nor is it impertinent here to minde you that the Reformation begun by Hermannus that pious but unfortunate Bishop of Colen commandeth that the four offering dayes in a year be kept But it is not expressed what they were The former statute of H. 8. declaring so explicitly what the offering dayes were it also helpeth us to understand the import of accustomed offerings for it commandeth all Citizens and inhabitants of London to pay their Tithes that is 16. d. ob for every 10. s. rent of their houses quarterly viz. at the feasts above specified and though the Statute seemeth to have a peculiar relation to London yet custom hath in other Cities established a not much different proportion If to any the word offerings may seem to import other dues
the Alterations H Antiently Bishops visited in person An uniformity of Articles commended I The Canons 1603. not repugnant to the Act for uniformity The power of the civil Magistrate in Ecclesiastical matters K The occasion of the conference at Hampton-court L The Proclamation of King James obligatory to Obedience M Our service not taken out of the Masse-book N The Pye Several acceptations of the word O Apocryphal Lessons lawful to be read The Minister hath Liberty to exchange them for Canonical Scripture They are more edifying then many Chapters of the Canon appointed by the Directory P The Bishops to interpret in doubtful cases Q The several degrees of the first Reformation R What meant by the Minister saying daily prayer either privately or openly S Ceremonies of humane Institution lawful Proved by the several confessions of Reformed Churches T Order in the Church of Divine institution Orders to be obeyed not disputed where they are not simply unlawful V The Churches prudence and moderation in her first Reformation W Significant Ceremonies lawful X Superstition defined Y Our Ceremonies elder then the masse-Masse-Book Directory a Popish word Z Scandal no just exception against our Liturgy by the confession of Geneva herself More scandalized and more justly by the Directory then our Common Prayer pag. 17. CHAP. II. A The division of the Psalmes very discreet The ancient manner of singing them various in Antiquity The 15. Cannon of the Council of Laodicea Expounded B Bookes and Chapters of Canonical Scripture least edifying omitted C The Rubrick for proper Lessons cleared D A necessary Caveat to Ministers E Differences between the former Kalendars and ours Why several Saints are added now more then formerly F Feasts instrumental to piety The Jews fasted on high festivals till noon Whence our Fasts before some Holy-dayes Why not before All. G Holy-dayes why fit to be established by Parliament Why instituted The Churches power to ordain them The judgment of forein Churches and Divines Zanchy cleared a demur upon the best Reformed Churches Our Holy-dayes not derived from the Pagans yet warrantable if they were pag. 55. CHAP. III. A Morning and Evening Prayer agreeable to the Jewish and Christian practice The three houres of Prayer in the Temple The 6. of private devotion B Where Morning and Evening Prayer are to be said Why the place left arbitrary to the Bishop C What meant by Chancels shall stand as they have done D Ornaments in Cathedrals E The Surplice defended and primitive practice set down F A discourse concerning the Translations of the Bible where the obstacle was that our Liturgy was not reformed in this particular G To begin with confession ancient H What meant by the word alone in the Rubrick of absolution I The Lords Prayer why pronounced in a loud voice K The primitive practice concerning Amen L The Versicles and Responds Canonical Scripture approved by Bucer M The original of the Doxology its antiquity N Hallelujah at what time to be used O The Invitatory what and why devised P The Number of Lessons in the Romish Church Our manner of reading them most conformable to antiquity The Contents of the Chapters of what use Q The primitive custome before every Lesson R The benefit of mixing Psalmes or Hymnes with Lessons S Te Deum how ancient T Benedicite ancient V Benedictus and other Hymns vindicated used by the Dutch Church W The Creed anciently no part of the Liturgy how imployed why called the Apostles the Catholick Church a phrase as ancient as Ignatius Reason why so called The variety of Symbols whence derived why the Creed pronounced standing X The Lord be with you whence derived Difference betwixt it and Peace be to you Y Let us pray an ancient formula Z Lord have mercy upon us c. called the lesser Litany A A O Lord shew thy mercy upon us c. are canonical Scripture B B Collects why so called p. 71. CHAP. IIII. A Catechising part of the Evening Office The want thereof the cause of heresie Judgement of the Synod of Dort Sermons where in the Primitive Church part of the Evening Office B Evening Prayer why so called An ancient Evening Hymn C The Doxology of the Pater Noster why omitted in our service D A necessary Rubrick added by the Scotch Liturgy E Athanasius his Creed falsly so called yet ancient and extant in Anno 600. after Christ. F Litanies Ancient in the Western Church long before Mamercus Reformed by Gregory the Great ours whence derived the Gesture proper for it G Wednesdaies and Fridaies why dayes of fastings Stations what and why so called Tertullian cleared H Forgiving our Enemies a peculiar of Christianity The Jewish and Romish practice contrary to it I Repeated Prayers most powerful K The Thanksgiving for Rain c. a necessary Reformation p. 97 CHAP. V. A The Introit what B Epistles and Gospels very necessary why Epistles when all are not so The reason and defence of that denomination C Advent what and why observed D Christmas day It s antiquity variously observed in the primitive times The precise day dubious and unnecessary to be known Calvin passionately for it Observed by the Synod of Dort and the Belgick Church A main argument for it E Two Communions anciently in one fore-mâ—n F Why the Feasts of St. Stephen St. John and Innocents are celebrated neer Christmas day G Antiquity of the Circumcision feast H Epiphany what Ancient I Ashwednesday and Lent the original and various observation of them K Palm Suâ—day how observed L The holy week why so called M Maunday Thursday a day of great note N Good-Friday anciently a very high day a day of general Absolution O Easter-Eve the great day of Baptising competents Watching the Sepulchre whence derived P Easter-day of Apostolical institution Q Easter-Mnoday and Easter-Tuesday very anciently observed R Dominica in Albis S Rogation dayes why instituted T Ascension day why rarely mentioned in Antiquity Pentecost what Synods anciently summoned about this time V Whitsunday why so called a private conjecture W St. Andrews day why the first festival X Conversion of St. Paul why not observed Paul and Peter one intire festival anciently and of late years Y The Purification of Mary anciently how called why Candlemass-day Z The Annuntiation of the Virgin Mary how Ancient A St. Philip and Jacob and All-Saints B St. Peter hath no single day C The Festival of Mary Magdalen why discontinued p. 133. CHAP. VI. A Immediately after what meant by it a Bell usually rang betwixt morning Prayer and the Sermon so also in Scotland B Notorium what who notorious Offenders in the sense of our Church the 109 Canon the Committee 1641. the Ordinance of Parliament Octob. 20. 1645. the Imperial Law Primitive practice our Saviours president in admitting Judas The main reason for free admission C Charity how necessary to a Communicant One loaf in the primitive Church Agapae the holy Kiss D The Table where to stand in Communion time E
The Lords Prayer alwayes part of the Communion Office F The ten Commandments with their Responces a laudable part of our Service G Epistles their ground H Glory be to thee O Lord is ancient use I standing up at the Gospel very ancient why appointed what posture antiently used at the Lessons read and Word preached Africa differed from other Churches K The Nicene Creed Creeds enlarged in Articles as Heresies sprung up The Ancients observed no strict formula's The Hierosolymitan Creed compared with other parcels of Antiquity No Creed in the ancient Service of the Eastern Church till Anno 511. nor till after that in the Service of the Western L Postils why so called Bidding of Prayers before the Sermon The original ground of them An ancient form thereof Preachers varied therein Bidding and Praying all one in effect Prayer before the Sermon in the Primitive Church St. Ambrose his form The people also prayed for the Preacher In the first times many preached one after another in one Forenoon The ancient Homilies avoid thorny subtilties and nice questions King James his Order recommended to present practice M A discourse upon the 18 Canon of the Council of Laodicea The order of Divine Service then The Prayer for the Caâ—echumens begun the Service It s formula out of Chrysostome The Communion did not begin in the Eastern Church upon the dismission of the Catechumens The several dismissions of that Church All comprehended in the Missa Catachumenon of the Western Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N Four offerings at the Communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alms a constant concomitant not accepted from all Differences in the Offertory Sentences betwixt the Scotch Service and ours whence derived O Two offerings intended by our Church Oblations how distributed in the Primitive Church Sportulantes fratres who Mr. Seldens mistake Oblations ceased not upon the payment of Tythes P Oblations anciently brought to the Altar The Chest for Alms where placed in the beginning of the Reformation Q Offering-dayes what Collar-dayes at Court Hermanus R Prayer for the whole state of Christs Church Many ancient Formula's thereof S Dypticks Rolls not Tables T Commemoration of the Dead Innocent at first but after abused V Two sorts of Dead commemorated The commemoration anciently used after the Elements were consecrated Why the Order transposed by our Reformers pag. 171 172. CHAP. VII A The Eucharist whence derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 different things and had different forms B Men and women sate separate one from another C Mixing of water with wine Ancient The reasons for it Dy Draw neer when to be said Chancels anciently peculiar to the Clergy The Emperor onely priviledged Laique Communion what Why Chancels allotted to the Clergy onely The people usually received at the Chancel door E Confession why necessary before the Communion The Priests posture at the Altar standing and why F Sursum corda Ancient G So also the Responces H Proper Prefaces I Trisagium Ancient Two Hymns so called K Consecration not performed by the words of Primitive Institution The sense of the Fathers The Ancient custom of saying Amen to the consecration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what in Justin Martyr L Remembrance of Christs Passion at the Eucharist Ought to be as well by verbal commemoration as by mental meditation The ancient formes M The bread anciently delivered into the Communicants hands N Kneeling in the act of receiving commended sometime used in Antiquity where practised since the Reformation O The various forms of delivering the Elements That of our Church justly preferred before the rest P The Scotch order for saying Amen by the party â—â—â—â—â—ing commended Singing of Psalms during the Communicating ancient Q The Roman order defective in the most proper Sacrifice R The Angelical Hymn Difference betwixt an Hymn and a Psalm The Hymn mis-placed in the masse-Masse-book Our order more consonant to Antiquity The Council of Carthage cleared S The Benediction by whom to be given The custom of bowing at it T The second service when to be read V A Rubrick unhappily omitted W The remains of the Consecrated Elements how anciently disposed X To receive thrice in the year an ancient practice CHAP. VIII A Baptism how called in Antiquity why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Illumination Barnabas his Epistle corrected Why the Laver of Regeneration a dissent from Mr. Selden and Dr. Hamond about its derivation B Sacrament what whence derived Sacramentum and Jusjurandum differ Baptism most properly a Sacrament why the office in order of place after the Communion C Easter and Whitsuntide why anciently times allotted for Baptism D Rivers the first Foâ—ts Baptisteries when erected the Directory felo de se. E Sanctifying of water what it meaneth F Two signings with the Cross anciently relating to Baptism one before and the other after why the Cross used in our Church after Baptism G The form of ancient Exorcism H Interrâ—gatories moved to Infants vindicated by the Primitive practice and parallel with the civil usages of others I Abrenunciation ancient several modes observed therein K Imposition of names why used at Baptism L Dipping not necessary England noted of singularity in that particular inconveniences thereof Many baptized in the same Baptisteries Women and men had several rooms in one Baptistery Diaconisses their office at the Baptising of women M Triple mersion ancient why ordained single mersion or aspersion the rule of our Church N White vestments ancient O Two Unctions anciently distinguished four several wayes P The Rubrique explained concerning the Cross. The first original ground of that Ceremony Miracles wrought with it Why miracles ceased why Timotheus and Epaphroditus cured without them Dr. Reinolds a friend to the Cross after the explanation of it The Cross not operative demonstrated by K. James his â—nâ—itting it in the Charismal office Q Private Baptism proved lawful by several Authorities R The former Rubrique allowed of womens Baptising S Necessity dispenceth with accidental formalities T Water a necessary element Beza his errour V What are the essential words of Baptism W Children to be baptized where the testimony is doubtful p. 237. CHAP. IX A Confirmation in what sense a Sacrament The closing ceremony of Baptisme Why very expedient at this time The Directory defective towards her own Principles B Confirmation by what names anciently called C The necessity of Catechising What Catechists were a dissent from Learned men Catechists not Presbyters Usually lay-men Women Catechised by women and why an especial reason for it in the Greek Church Sanctimonial Catechumens what not the same with Audientes as is commonly supposed in what sense sometimes called Audientes Lent set apart for Catechising Competents what The excellency of our Catechisme K. James his most judicious direction D The language of the hand what Imposition of hands denoteth E Confirmation peculiar to the Apostles and their Successors Bishops VVhy so Never performed by Presbyters VVhat
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-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
Testament of more edification it shall be well done of Ministers Ecclesiastical to spend their time to consider of such Chapters before hand which mutation being restrain'd to the Old Testament alone administers probable occasion of conjecture that our Church thereby intended an allowance of declining Apocryphal Lessons on holy-dayes that the history of the Saints might be the better complcated by some expresse Chapters of the New Testament which will be the lesse controverted if it be withal observed that in the sense of our Church the ancient model of both the Canonical and Apocryphal books passe under the complexed notion of the Old Testament That they are at all permitted by our Church is accounted by her adversaries grande nefas and yet they are not ignorant that as Canonical Scripture they are not read that in the Primitive Church they as also Clemens his Epistles to the Corinthians were read that the Belgick Church in her confession grants they may lawfully be read That their own Sermons have as little of the spirit either of infallibility or Sanctification as those books That exclusive Parenthesis of the Directory But none of those which are commonly called Apocrypha had been I must confesse a prudent I say not a necessary Order had the edification of the people been better provided for by certain Lessons of the Canon succenturiated according to the Order of the Scotish Liturgy in their stead but when I perceive not onely a liberty given but a requisitenesse commended by the same Directory in the reading of very many Chapters not onely lesse but not at all edifying to a popular Auditory such are some Chapters in Genesis in Leviticus very many some in the Chronicles c. which are required to be read in their order then will they have just cause to wish either those Apocryphals postliminiated again or others of the Canon to succeed them whereby the Congregation might receive better instruction Nothing can almost be so plainly set forth but doubts may rise It is a rule in the Law Lex positiva non omnia cogitat plura enim sunt negotia quam vocabula Positive Law cannot fore-cast and prevent all questions there being more matters then words to declare them upon which consideration fit it is there should be a power in reserve for the stating of emergent doubts in whom can this power more prud ently be lodged then in Bishops the spiritual Governours of our Church whose experience and discretion must be valued above the rate of ordinary Pastors Ecclesiae salus in summi sacer dotis dignitate pendet cui si non exors quaedam ab omnibus eminens detur potestas tot in Ecclesiis efficientur schismata quot sacerdotes The safety of the Church depends upon the dignity of the Chief Priest to whom unlesse a power be given matchlesse and supereminent above all others there will be soon as many Schismes as Priests But though the Power decretory and deciding be reposed in the Bishop yet it is not indefinite but limited to a non-repugnancy to any thing contained in this Book In the English tongue The work of reformation was not more glorious then difficult being to enterprise upon such habits as many hundred of years continuance seemed to render insuperable so that if it went slowly on at first and got ground but by inches the grand opposition it found is sufficient to excuse it A work it was not for artificers to undertake not for a giddy multitude to order not for any beneath the very Supream Magistrate to meddle with a work it was fit onely for a King and therefore could not be begun until it found a King fit for the work Such a King at length appeared Henry the eight a King of great courage and withal of prudence The first onset he gave in order to this work was the bringing God Almighty and his people acquainted by causing them to understand each other for whilst the people spake to God and he to them they knew not what they did not understand each other nor he them because he onely understands the language of the heart not the babling of the lips for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what vocal words are to us the same is the cogitation of our hearts to God not they him because they understood the Romish Religion better then the Romish tongue therefore to redresse this very great mischief to their souls this Kings first care is to render Divine offices a in tongue their native English familiar to them But this he effected not all at once but by degrees and first he begins with the great essentials of Religion the Pater Noster Creed and Decalogue these were imparted to them in the English tongue by his injunctions Anno 1536. then he proceeded to the communication of the sacred Scripture to them by a Translation of his own authorising Anno 1540. But as yet the publick Service was kept lockt up from them to indulge them therefore his Royal favour in this particular also he caused an extract to be drawn out of the Latin Service containing many of the best and most edifying Prayers which with the Litany all translated into the vulgar tongue under the title of his Primer by injunction bearing date the sixth of May 37. of his Reign he published for the good of his Subjects But King Henry dying not long after he left what he had begun to be compleated by his Son Edward This Prince zealously devoted to the service of Gods Church plied him as fast as the perplexity of the work and little time he lived would well permit The Bible which I told you before King Henry had commended to the use of his people not long after upon reason of State he was enforced to withdraw from them again and the restauration of it was King Edwards first endeavour by injunctions dated July the last 1547. confirming also the use of the other things as Pater Noster Creed Decalogue Primer and Litany But nothing was done yet in reference to the Sacrament of the Altar as they called it then whereof the Clergy had extended and extorted the moity the Cup from the people therefore ful restitution was made in the next and first Parliament to such as did in both kindes desire it And because slender benefit this Act of Grace was like to prove as long as in the service proper to it they understood not a syllable for the Reformation formerly made had not proceeded to the Communion office this consideration drew on another peece of Reformation viz. the forming and collecting of an office in the vulgar tongue sutable to that great ordinance and this was done by the Bishops and others convened by the Kings command at Windsor passing under the Title of The order of the Communion which was a breviate and summary of neer resemblance to that we now have and was published March the 8. 1548. But this was onely an
Some not all some of the old Ceremonies not of those late innovations of the Church of Rome but of those Ceremonies which antidate the Popish Masse hundreds of yeers It is a very pittiful one that trite and false Objection That our Liturgy hath its rise and Original from the masse-Masse-Book ask why because say they all that is in our Liturgy is in the Masse-Book directly false The beginning of morning Prayer Sentences Exhortation Confession Absolution all to the Lords Prayer several Collects in the Litany the rehearsal of the Decalogue and divers Collects belonging to the Communion service are no where to be found either in the Masse-Book or any other Popish service So the All is false But admit all our Liturgy were to be found in the Masse Book that is no evidence it hath its Original from thence not onely the Lords prayer and Book of Psalms but the greatest and most edifying part of Canonical Scripture is there to be found as well as our Liturgy why do we not therefore ascribe its Original to the Masse-Book and upon that very score renounce it Nay if our Book was a compliance with the Papists as the late Assembly have urged against it assuredly it ill sorted with the Prudence of such Divines to present the world with their own establishment under a title borrowed expressly from the Papists their Directory being the same both name and thing with the Directorium Sacerdotum in the Romish Church Such shall have no just cause with the Ceremonies received to be offended Another great exception against our Liturgy is the scandal it hath given to many That some have taken offence there at there is no dispute it shall be granted that they have taken it justly and upon due consideration we deny against all opponents Nor is scandal alone sufficient of it self to cause abolition Quamvis quod obtruditur scandalum asserat quia tamen verbo dei per se non repugnat concedi poâ—est saith the great Legislator of the other side Although that which is enjoyned doth bring some scandal with it yet if it be not of it self against the word of God it may be yeelded to Agreeable to Calvins Doctrine Geneva acteth Nous scavons quelle occasion de Scandal plusieurs ont prins du changement que nous avous fait en cest vne droit we know well enough that many have taken occasion of scandal at the changes we have made in this subject so she in her Rubrick before the Communion And fully perswaded I am the abolishers of the Liturgy of this Church cannot but have the same sense of many scandalised by the change of the Liturgy into a Directory I must professe my self of those many to be one upon a solemn day summon'd we are by a bell to Church thither we come what to do to offer up our prayers and prayses in the Congregation it may be and it may not be so for such prayers may scarce be reputed ours whereof as we know not a syllable before-hand what they are so when they are uttered we often hear but little understand lesse and in our judgements consent to least of all told we are by considerable persons engaged in this change that the imposition of set forms was introduced into the Primitive Church as a defensive b against the Arrian and Pelagian Hereticks which did convey their poyson in their set forms of Prayers and hymnes if so never times required the practise of set Prayers upon that consideration more then these never was the poyson of hetorodox opinions more ingredient into the publick prayers of the Church then now where one decryes the Deity of Christ and his mediatorship by making no applications to him nor to God by him Another sets him up too high by omitting of confession of sins as impertinent in those who are planted into Christ and being so as he conceiveth sin not at all if nothing of unsound belief be uttered yet how frequent is the venting of several passions upon the private interest of mens factious ingagement even so far as many have preferred their Petitions to God for the destruction of the very Presbyterial Government whereof Mr. Edwards giveth several instances Who can not justly be offended at such mis-carriages in so holy a duty Far be it from me to charge the generality of our new ministery with these blemishes confesse I must and will many very many of them are excellently qualified and endowed with gifts proper for this sacred duty and do exercise those gifts to the great edification of their congregations but in the mean time if such miscarriages have actually happened already or may so hereafter through the violent passions of other men mis-principled may it not justly be judged a matter of scandal and offence to such as have a due value for that holy ordinance and consequently may not those worthier men be conceived guilty of the crime through whose misprovidence these errours have come to passe How much better were an amicable compliance on both sides by prescribing set forms for the desk and allowing conceived prayer for the Pulpit so that neither may professe and engrosse the whole service to it self but share and divide it by a friendly agreement untill such an award shall be made by those who assume the power of Arbitration in this affair slender hopes have I to see much of either order or edification in the service of our Church The Table and Kalender Expressing the Psalms and and Lessons to be said at Morning and evening prayer throughout the yeer except certain proper feasts as the rules following more plainly declare The order how the Psalter is appointed to be read CHAP. II. Common Prayer Scotch Liturgy The Psalter shall be read through once every moneth And because that some months be longer then some other be it is thought good to make them even by this means The Psalter shall be read through once every month save February and in that month so far as the Psalms are appointed for 28 or 29 dayes in tht leap year TO every moneth shall be appointed as concerning this purpose just xxx dayes And because January and March hath one day above the said number and Februarie which is placed between them both hath onely xxviii dayes February shall borow of either of the monthes of January and March one day And so the Psalter which shall be read in February must begin at the last day of January and end the first day of March. And whereas Scotch Littur many monthes have c. May July August October and December have xxxi dayes a peece it is ordered that the same Psalms shall be read the last day of the said moneths which were read the day before so that the Psalter may begin again the first day of the next monethes ensuing Now to know what Psalms shall be read every day Look in the kalender the number that is appointed for the Psalmes
our Church hath good warrant from that rule of the Apostle Let all things be done to edification Proper Lessons to be read on Sundayes This table was added by the Reformers under Queen Elizabeth the former books having no Lessons appointed for the Lords dayes And therefore unto the fourth paragraph of the page preceding these words for the Sundayes or were added and to these Lessons the Act for uniformity hath relation But at the same time there were also added many proper Lessons for certain holy dayes which had Epistles and Gospels assigned them but no proper Lessons untill then why then was not the addition of these Lessons expressed in the Act as well as those for Sundayes The answer is because they were already comprehended in the provision of the Paragraph before cited under these words And here is to be noted that whensoever there be any proper Lessons appointed for any feast moveable or inmoevable c. where the word whensoever is not to be limited to the then present order of the Church but extended to any further constitution appointed by the same Authority at another time so that be the appointment in the present or in the future tense the Paragraph is comprehensive of both Matth. 3. I finde in the Scotch Liturgy in all the Cambridge impressions of our Book of Common Prayer and some others of the London edition a manifest errour in rendering here the 13. of Matth. for the third expresly varying from the Liturgies of Edw the 6. the 1. 2. and from that of Q. Elizabeth all which give us the third of Matth. and conformable is the Kalender of the very impressions formerly cited as erroneous This slip is taken in truth ex traduce from the first Church-Book printed in King James his time which ought to be the standard for ensuing times and which hath it the 13. of Matth. That it ought to be the third is without dispute upon comparing the two Chapters together and therefore Ministers should do well to observe it henceforward taking their directions from the Kalender not from this Table The like mistake is also current through all the same Impressions in the proper Psalmes appointed for Whitsunday where the xlvii is evidently put for the lxvii and the x mislaid In the Kalendar there is little observable yet because some perhaps will be desirous to understand the several diversities betwixt the last and the two first I shall briefly note them out for their satisfaction First then upon the account of the Sundayes and some holydayes having de novo Proper Lessons assigned them as I said before our Kalendar differeth from the former Smectymnuus hath taken the pains to tell us the diversity is an Omission of 32. and an Addition of 47. Chapters of the Old Testament besides many out of the Apocrypha if so as so it is then I hope forty seven for thirty two is a fair amends and might have passed without a Cavil Secondly in the first Kalendar St. Paul Barnabas Mary Magdalene are in their Scarlet in the two latter in their Sables Thirdly in the first there are no Saints dayes mentioned but such as are in the Rubrick In the second onely besides Pauls and Barnabas St. George St. Laurence and St. Clement In the last very many more not that we repute them all for Saints or holy men so are the very words of the Admonition to the Reader in Praeces privatae But that they may be as notes of some certain things and fixed seasons the knowledge of which is very beneficial That is in civil relations most great faires being kept and many ancient rents and services being payable upon those dayes Lastly in the first and second no fasts on the vigils of any Saint in the last many are added But whereas Smectymnuus woul perswade the world that what were fish-dayes before were in the latter Kalendar called Fasting-dayes and do strongly endeavour to charge it as an innovation upon our Church I hope by this time they have seen their error for certainly Fasting-dayes were never stiled fish-dayes by any former Liturgie since the Reformation nor by any Injunctions of Henry the eight nor of Edw. the 6. nor of Queen Elizabeth but constantly Fasting-dayes Between the Scotch Liturgie and ours there is in the Kalendar a greater change and more to the gust of our opponents All Apocryphal Chapters being proscribed out of the Sunday and week dayes service by that Liturgy and but a few admitted as proper Lessons for some festivals Again whereas ours begins the Prophet Esay at Advent the Scotch begins it the 28. of July Fast Too daily experience teacheth us that nothing blunts the edge of holy Zeal or disposeth the soul to the performance of sacred duties more then an intemperate surcharge of meat or drink if so by the consequence of contrary causes producing contrary effects nothing doth more purify the spirit of man from earthly reflections or whet it's appetite to heavenly concernments and acts of Religion then Fasting and abstinence proportioned agreeable to the several conditions of several persons Upon which very account amongst the Jews such Feasts as were celebrated with the most solemn service were most strictly fasted in the fore-noon untill mid-day or their sixt hour that is until after their morning service This is the reason that the Pharisees cavill'd at our Saviour in relation to his disciples saying Thy disciples do that which is not lawful to do upon the Sabbath day Matth. 12. 2. what was that not because they pluckt the ears of corn but because they eat them breaking thereby the fore-noone fast of the sabbath as they pretended So also when some mockt at the Apostles Acts 2. 13. as drunk when they were miraculously filled with the holy Ghost on the day of Pentecost Peter refuteth the calumny from the cool of the day For these are not drunk as ye suppose seeing it is but the third houre of the day and they were interdicted both meat and drink until the sixth As for the fasts intended in the Kalendar by our Church as antecedent to their respective holydayes I finde no direct nor expresse example of them in the Primitive Church But very obvious nothing more is the devout practise of those early Christians imploying the nights preceding their great festivals in humiliations lying on the floore watchings teares and such outward acts of inward humiliation But in tract of time abuses stealing in and defiling those sacred exercises the Church say learned men changed those night-vigils and watchings into Diurnall fasts But it will be here demanded why are fasts prefixt to some holy-dayes and not to all My answer is Proceeding in due order The first of Jan. being the Circumcision is but of late known by that name and anciently called the Octave of Christs nativity and Octaves never were assigned their vigils in the Primitive Church The Epiphany is no saints day Again if Theophilus Alexandrinus as he is cited
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
called Repentance upon which account according to the Primitive mode Baptism was never afforded to persons adult without Repentance proemial and preparatory to it This to scour away Actual as the other Original pollution A custom derived at first from the Baptist St. John Mat. 3. 11. Who 's Baptism was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Baptism of Repentance for the remission of sins That it was so for matter of fact in the Primitive Church these instances may suffice to demonstrate Justin Martyr delineating the Baptismal mode in his time describeth it thus first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who desire Baptism are taught by fasting and prayers to seek of God remission of their sins and then are brought to the water Confirmable in that of Tertullian Ingressuros Baptismum Orationibus crebris jejuniis geniculationibus pervigiliis or are oportet cum confessione omnium delictorum They who are to enter Baptism it is required that with frequent prayers fasting supplications watchings and with a confession of all their by-gone offences they ply the Throne of Grace The Sacrament of Baptism Sacrementum est sacrae rei signum St. Austen A Sacrament is that by which a sacred thing is denoted And in this large sence the Ancients apply it to twenty several things But because some were instituted by our Saviour as the proper badges of our Christian Profession and effectuall signs of grace and Gods good will towards us They alone are by our Church owned for proper Sacraments which defineth a Sacrament to be An outward and visible signe of an inward and spirituall grace given unto us and ordained by Christ himself as a means whereby we receive the same and a pledge to assure us thereof The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so used by St. Paul Ephes. 5. 32. calling the conjunction of Christ with his Spouse the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great mystery The Latine word Sacrament is of military extraction it being properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soldiers Oath by which upon their first inrollment they engaged themselves omnia strenuo facturos quae praeceperit Imperator i. e. stoutly to act whatsoever their General should command as Vegetius hath it and from thence it came at length to an indefinite notion signifying whatsoever was transacted by the interposition of an Oath which because it hath something of Religion more than ordinary might well deserve the appellation of a Sacrament Yet though very learned Men seem to confound the words Sacramentum Sacrament and Jusjurandum Oath and to take them promiscuously to be of adequate import each to other the great Historian gives me cause to suspend my assent and to think that originally they were several and distinguished and that Sacramentum signified a voluntary Oath spontaneously taken when the Soldiers first listed themselves and Jusjurandum denoted such an Oath as was improved by the coercive power of the Magistrate Martial or Civil The Romans being to raise new forces to go under the conduct of Terentius Varro and Paulus Aemilius against Hannibal Milites tunc quod nunquam antea factum erat jurejurando à tribunis Militum a dacti jussu consulum conventuros neque injussu abituros nam ad eum diem nil praeter Sacramentum erat sua voluntate ipsi inter se equites decuriati centuriati pedites conjurabant i. e. The Soldiers then saith my Author a thing never done before were compelled by their Commanders to swear that they would rendevous at the order of the Consul and not depart without it For till that day all was done by Sacrament onely and the Soldiers freely of themselves without coaction the Horse by tens the foot by hundreds entred into oath to forsake their colours c. Whereby a cleare discrimination and difference is put between these two Now to make the best improvement of this to my present purpose I say that Sacrament in this most genuine and proper notion is very aptly applied to Baptisme and keeps correspondency with other ceremonies thereof For Baptisme is our first enrolment into Christ Militia therein we receive the cognizance of our General in our fore-heads being signed with the Crosse in token that we will manfully sight under Christs banner against sin the World and the devil therein we voluntarily enter into Covenant and promise of renuntiation against those foresaid enemies called therefore by Nazianzene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an engagement and contract of a purer conversation towards God therein we receive and return our Military Symbole Symbolum fidei the onely character by which we Christians know one another our friends from our foes for Christians are not distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their faces but by their faith This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that martial word or Shiboleth by which we are discovered to what General we belong Excellent is that of St. Augustine In nullum nomen Religionis seu verum seu falsum coagulari homines possunt nisi aliquo signaculorum vel sacrament orum visibilium consortio colligentur Impossible it is that men should be united under any one Religion be it true or be it false unlesse they be knit together by some visible Seal or Sacrament one or other So that Baptisme may very well upon various accounts be stiled nostrae Militia Sacramentum the Sacrament of our Militia But if Baptisme be as it is the Sacrament of our initiation and entrance into Christianity it may be demanded why hath not the Office belonging to it the preheminence why is it not in our service Book inserted and marshall'd before that of the Communion this Sacrament being in order of nature after that My answer is the Communion was both in the Primitive Church and in the beginning of our Reformation accounted the principle part of the Diurnal service of God in publick it being celebrated dayly in both times instanced as I have proved before for the ancient Church and as may be evidenced for the last by the Rubrick after the exhortation to the Communion in the first book of Edw. 6. The Eucharistical Office being then so concomitant with the dayly prayers and Baptisme more rarely happening the Church thought fit to make them contignous in order which were so frequent companions in use At Easter and Whitsunday So did the Councel Gerundense decree Can. 4. At Easter because it was the Monument of Christs Resurrection to which Baptisme did refer Therefore we are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newnesse of life for this cause saith St. Basil no time more proper to receive Gratiam Resurrectionis the benefit of our Resurrection then in Die Resurrectionis on the day of the Resurrection the Paschal-day At Whitsun-day in memory of the three thousand persons baptised that day
Pennance and had compleated it as it was prefix'd As for the rites belonging to this Reconciliation they were in both Churches conformably two one proper to the Absolved the other to the Absolving Person the Absolved being produced in the face of the Congregation made there publick Confession of his sinnes then called Exhomologesis whereupon he was absolved with imposition of hands in which the Bishop as he ought did preside And this is that very Imposition of hands intended by the Apostle 1 to Timothy 5. 22. where he commands him to lay hands suddenly upon no man as the learned Annotator of late and Tertullian of old hath observed to my apprehension most truly Thus stood the discipline of the Antient Church for the first six hundred years she keeping therein a decent medium between two extreames To cut off lapsed Persons from all hope of one single Pardon would have abetted the rigid humour of Novatus Again on the other side Medicina vilis minus utilis esset aegrotis A medicine too cheap and easie to be come by would make it the less effective in operation To avoid therefore that contempt which an over frequent and too familiar Lenity would create this indulgence Once and but once she granted there being sicut unum Baptisma ita una Penitentia quae publice agitur As but one Baptisme so but one publick Pennance in the Church That this most laudable most edifying way of Christian Reformation by Ecclesiastical Censures should in a Church assuming the Stile of Reformed be so almost totally abandoned That a Discipline so Apostolical so Primitive should in a Church justly pretending to be the very Parallelogram and true Representation of those excellent Copies be so very near invisible That the restauration thereof should hitherto become the Vote of so many and Endeavour of so few is to me a very great wonder Perhaps some will say that this strict discipline seemed rather to magnifie the Power of the Keyes and Authority of the Clergy then the mercies of God Mercies so inexhaustible as all our sinnes are in comparison of them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a drop to the Ocean To which it may be returned in excuse of those rigorous proceedings First that Christianity was but then in the bud the Profession thereof thinly despersed in the crowd of Pagans where the least moral Scandal would have been a great blemish to the whole party and consequently impeded the gaining of Proselites For it is a rule infallible that No Sect whatsoever can thrive and prosper whose Professors do not exhibite a fair front of Moral Virtues in their outward Actions Upon this account it was expedient that the Church under the penalty of the deepest of her Censures should require from all her subordinates such a practical and exemplary purity as might render her most resplendent even in the opinion of her greatest enemies Again Emperours and Supream Magistrates had not then embraced Christianity and consequently no Lawes established to punish such crimes as were of meer Ecclesiastical relation and in default of such Lawes the Church had all the reason in the world to exercise that spiritual Jurisdiction Christ had empowered her with to those intents for which it was given And though since Christian Magistrates have taken the Church to nurse Political Lawes take cognizance of and punish all notorious offenders and so her Censure now less necessary yet considering that coâ—rcive power operates most upon the outward act and really reforms the inward habit I question not but this spiritual discipline might be used still in some degrees to the greater advancement of Piety and an holy life Sure I am with learned Casaubon Huic revocandae in usum operam impendisse res futura sit Deo gratior quam de fidei dogmatis subtiliter disputare extra scripturas omnes dissentientes ferro flamma persequi in quae hodie summus pietatis apex ponitur The endeavour of recalling this Discipline into practice would be time better spent and to God much more acceptable then without Scripture to dispute nicely about points of Faith and to prosecute with fire and sword all contrary judgement which is now adays made the great point of Christian Piety The Curate It is rightly observed by Mr. Sparrow that the word Curate in our Liturgy is not meant according to the vulgar use to signifie a stipendiary hireling or such an one as was formerly called Temporalis Vicarius a Vicar at will But the Person Rector or Incumbent of the Church and thence Beneficium curatum is described by Lindwood to be a Benefice quod parochiam habet in qua est cura animarum non pervicarios sed per Rectores aut ministros ipsius Beneficii vel ipsorum temporales Vicarios exercenda which hath a Parish wherein is the cure of souls to be exercised not by Vicars but by the Rectors or Ministers of the Benefice or by their Stipendiaries The onely Two considerable Questions there are conerning the Homilies First whither they be part of our Churches Liturgy Secondly whither they be so far her Doctrine as to declare her sense in points dogmatical As for the first the Rubrique in the Communion Office speaks affirmative enough After the Creed shall follow one of the Homily's and the Preface to the first Book of Homilies commandeth all Parsons Vicars Curates c. every Sunday and Holyday in the year c. after the Gospel and Creed in such order and place as is appointed in the Book of Common Prayer to read one of the said Homilies evidently implying they were no more to be omitted then any other part of the Service but where the Rubrique gives a toleration As for the second The aforesaid Preface tells us they were set forth for the expelling of erroneous and poysonous Doctrines More fully the Orders of King James The Homilies are set forth by Authority in the Church of England not onely for a help of non-preaching but withall as it were a patern for preaching Ministers Imprinted at London c. the 7. day of March 1649. Observing the year and month of this Impression we are taught how to correct Calvin's Letter to the Protector which some Editions date October 20. 1646. other October 22. 1648 Both false even to Miraâ—â—e This Letter was occasionally wrote upon some offence taken at several parcels of this Liturgy So that by consequence infallible This must antidate That This is demonstrable first the very words of that Letter it self Audio recitari istic in caenae celebratione Orationem pro defunctis I am informed that in the Communion Office there speaking of England a Prayer for the dead is rehearsed This clearly relateth to the later end of the Prayer for the whole state of the Catholick Church in this Liturgy Secondly it is evident by another Epistle of Calvin to Bucer then here in England referring to the former Letter Dominum Protectorem