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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61017	A rationale upon the Book of common prayer of the Church of England by Anth. Sparrow ... ; with the form of consecration of a church or chappel, and of the place of Christian burial ; by Lancelot Andrews ...	Sparrow, Anthony, 1612-1685.; Andrewes, Lancelot, 1555-1626. Form of consecration of a church or chappel.	1672 (1672)	Wing S4832; Wing A3127_CANCELLED; ESTC R5663	174,420	446

from it It will not therefore follow that the name of Priest which is no shadow of things to come though it were Jewish would become unlawful to Christians 2. The names of those rites and ceremonies which were most Jewish and are grown damnable to Christians may still be lawfully used by Christians in a spiritual and refined sence S. Paul who tells that the Circumcision of the Jews is become so unlawful that if it be used by Christians with an opinion of the necessity aforesaid it forfeits all their hopes of salvation by Christ Col. 2. 2. uses the word Circumcision frequently particularly in that very Chapter Ver. 11. In whom ye Christians are circumcised See p. 149. 3. The word Priest is not a Jewish name that is not peculiar to the Jewish Ministery For Melchisedeck who was not of Aarons Order or Priesthood is called a Priest by S. Paul to the Hebrews often and our Saviour is a Priest after the Order of Melchisedeck and the Ministers of the Gospel are call'd Priests by the Prophet Esay 66. 21. Ier. 33. 17. where they prophesie of the times of the Gospel as will appear by the Context and ancient Exposition Lastly S. Paul where he defines a Minister of the Gospel as well as of the Law as hath been proved p. 78. of the Ration calls him Priest Heb. 5. 8. Chap. To sum up all then That name which was not Jewish but common to others that name which was frequently and constantly used by Primitive Christians that name by which the Prophets foretell that the Ministers of the Gospel shall be called Lastly that name by which S. Paul calls them may not only lawfully but safely without any just ground of offence to sober men be used still by Christians as a fit name for the Ministers of the Gospel and so they may be still called as they are by the Church of England in her Rubrick Priests Pag. 236. lin 13. Add this This Sacrament should be received fasting 3. Counc of Carthag can 29. And so was the practice of the universal Church sayes S. Aug. Epist. 118. which is authority enough in things of this nature namely circumstances of time c. to satisfie any that do not love contention 1 Cor. 11. 16. Yet it will not be amiss in a word to shew the reasonableness of this Catholick usage And the first reason may be this because our minds are clearest our devotion quickest and so we fittest to perform this most high service when we are are in our Virgin spittle as Tertullian expresses it A Second is this it is for the honour of so high a Sacrament that the precious body of Christ should first enter into the Christians mouth before any other meat S. Aug. Ep. 118. It is true that our Saviour gave it to his Disciples after Supper but dare any man quarrel the universal Church of Christ for receiving it fasting This also pleased the holy Ghost that for the honour of so great a Sacrament the body of Christ should first enter into the Christians mouth before all other meats Neither because our Saviour gave it to his Disciples after Supper will it necessarily follow that we should receive it so mingling the Sacrament with our other meats a thing which the Apostle seems to reprehend 1 Cor. 11. there was a special reason for our Saviours doing so his Supper was to succeed immediately to the Passeover and therefore as soon as that was over he instituted his and that he might the more deeply imprint the excellency of this mystery into the minds and hearts of his Disciples he would give it them the last thing he did before he went from them to his Passion knowing that dying mens words move much but he no where appointed what hour and time it should afterward be received but left that to be ordered by them that were after his departure to settle the Churches namely the Apostles and accordingly we find S. Paul 1 Cor. 11. rectifying some abuses and prescribing some rules for the better ordering of some Rites and Ceremonies about the Sacrament and promising when he should come to settle an order for the rest verse 34. from whom S. Aug. seems to think that the Catholick Church received this custom of receiving the Sacrament fasting Ep. 118. Of the Translation of the PSALMS in the Book of Common Prayer THe PSALMS in our English Liturgy are according to the Translation set forth in the latter part of King Henry the Eighths Reign after that Petrus Galatinus had brought in the pronouncing and writing the name Iehovah never before used or heard of in any Language which is used in this our Translation Psal. 33. 12. Psal. 83. 18. The Bishops Bible set forth in the beginning of Queen Elizabeths reign and used in Churches till the New Translation under King Iames though a much different Translation from the former in other parts yet retains the same Psalms without any alteration And therefore whereas it hath Notes upon all the rest of the Books both of the Old and New Testament it hath none at all upon the Psalms not so much as references to parallel places The Reason hereof I suppose was to avoid offending the people who were used to that Translation and to whom the Psalms were more familiar than any other part of the Bible As S. Hierom in his Edition of the Latin Bible retains the Psalms of the Old Latin Translation out of the Septuagint though himself also had translated them juxta Hebraicam Veritatem as they are extant at the end of the Eighth Tome of his works This Our Translation was doubtless out of the Hebrew And though it tyes not it self so strictly to the Letter and words of the Hebrew as the Later Translations would seem to do but takes the Liberty to vary a little for the smoothing of the Language yet it holds to the sence and scope more than some suppose it doth and many times much more than those who would seem to stick so close to the Letter Some have had a conceit that this Translation was out of the Septuagint or which is all one in effect out of the Vulgar Latin But the Contrary is evident and will appear to any man that shall compare them but in any one Psalm In one Case indeed this Translation may seem to follow the LXX and Vulgar Latin against the Hebrew namely in addition of some words or Clauses sometimes whole Verses not found in the Hebrew But this Case excepted where it once agrees with the LXX and Vulgar Latin against the Hebrew it forty times agrees with the Hebrew against them And for these Additions 1. They were made to Satisfie them who had missed those words or Sentences in the former English Translations finding them in the Greek or Latin See the Preface to the English Bible in folio 1540. 2. In that Edition 1540. they were put in a different Character from the rest and in some Later Editions

turning of our bodies towards a more honourable place may mind us of the great honour and majesty of the person we speak to And this reason S. Augustine gives of the Churches ancient custom of turning to the East in their publick prayers because the East is the most honourable part of the World being the Region of Light whence the glorious Sun arises Aug. l. 2. de Ser. Dom. in Monte c. 5. That this was the constant practice of the Church to turn toward the East in her publick prayers may sufficiently appear by S. Augustin in the place last cited where he sayes Cum ad orationes stamus ad Orientem Convertimur When we stand at our prayers we turn towards the East And by Epiphan l. 1. haer 19. c. 19. who there detests the madness of the Impostor Elzaeus because that amongst other things he forbad praying toward the East And the Church of England who professes to conform to the ancient practices as far as conveniently she can as may be seen in many passages of her Canons and other places did observe the same custom in her prayers as appears by the placing of the Desk for the Prayer-book above mentioned looking that way and as may be collected from this Rubrick which directs the Priest in the reading of the Lessons to turn to the people which supposes him at prayer and the Psalms to look quite another way namely as in reason may be concluded that way which the Catholick Church uses to do for divers reasons and amongst other for that which S. Augustine hath given because That was the most worthy part of the World and therefore most fit to be lookt to when we come to worship God in the Beauty of Holiness Again another reason may be given of turning from the people towards the upper end of the Chancel in our Prayers because it is fit in our prayers to look towards that part of the Church or Chancel which is the highest and chief and where God affords his most gracious and mysterious presence and that is the holy Table and Altar which anciently was placed towards the upper or East end of the Cha●cel This is the highest part of the Chancel set apart to the highest of Religious Services the consecration and distribution of the holy Eucharist here is exhibited the most gracious and mysterious presence of God that in this life we are capable of the presence of his most holy Body and Blood And therefore the Altar was usually call'd the Tabernacle of Gods Glory His Chair of State the Throne of God the Type of Heaven Heaven it self As therefore the Jews in their Prayers lookt towards the principal part of the Temple the Mercy-Seat Psal. 28. 2. So the Christians in their prayers turned towards the principal part of the Church the Altar of which the Mercy-Seat is but a type And as our Lord hath taught us in his Prayer to look up towards Heaven when we pray saying Our Father which art in Heaven not as if God were there confin'd for he is every where in Earth as well as in Heaven but because Heaven is his Throne whereas Earth is but his Foot-stool so holy Church by her practice teaches us in our publick and solemn prayers to turn and look not towards the inferior and lower parts of the Footstool but towards that part of the Church which most nearly resembles Heaven the holy Table or Altar Correspondent to this practice was the manner of the Jews of old for at the reading of the Law and other Scriptures he that did Minister turned his face to the people but he who read the prayers turned his back to the people and his face to the Ark. Mr. THORNDYKE of Relig. Assem pag. 231. For the choice of these Lessons and their Order holy Church observes a several course For the Ordinary Morning and Evening prayers she observes only this to begin at the beginning of the year with Genesis for the first Lesson and S. Matthew for the Second in the Morning and Genesis again for the First and S. Paul to the Romans for the Second Lesson at Even and so continues on till the Books be read over but yet leaving out some Chapters either such as have been read already upon which account she omits the Chronicles being for the most part the same with the book of Kings which hath been read already and some particular Chapters in some other Books having been the same for the most part read either in the same book or some other or else such as are full of Genealogies or some other matter which holy Church counts less profitable for ordinary hearers Only in this she alters the order of the books not reading the prophet Esay till all the rest of the books be done Because the Prophet Esay being the most Evangelical Prophet most plainly prophesying of Christ is reserved to be read a little before ADVENT For Sundayes somewhat another course is observed for then Genesis is begun to be read upon Septuagesima Sunday because then begins the holy time of penance and mortification to which Genesis is thought to suit best because that treats of our misery by the fall of Adam and of Gods severe judgment upon the world for sin Then we read forward the books as they lye in order yet not all the books but only some choice Lessons out of them And if any Sunday be as they call it a priviledged day that is if it hath the history of it expressed in Scripture such as Easter Whit sunday c. then there are peculiar and proper Lessons appointed for it For Saints dayes we observe another order for upon them except such of them as are especially recorded in Scripture and have proper Lessons the Church appoints Chapters out of the moral books such as Proverbs Ecclesiastes Ecclesiasticus and Wisdom for first Lessons being excellent instructions of life and conversation and so fit to be read upon the daies of holy Saints whose exemplary lives and deaths are the cause of the Churches Solemn Commemoration of them and Commendation of them to us And though some of these books be not in the strictest sense Canonical yet I see no reason but that they may be read publickly in the Church with profit and more safety than Sermons can be ordinarily preacht there For certainly Sermons are but humane Compositions and many of them not so wholsome matter as these which have been viewed and allowed by the judgment of the Church for many ages past to be Ecclesiastical and good nearest to divine of any writings If it be thought dangerous to read them after the same manner and order that Canonical Scripture is read lest perhaps by this means they should grow into the same credit with Canonical It is answered that many Churches have thought it no great hurt if they should but our Church hath sufficiently secured us against that danger whatsoever it be by setting different marks upon them