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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

the Father c. which is the Christians both Hymn and shorter Creed For what is the summ of the Christians faith but the mystery of the holy Trinity God the Father Son and Holy Ghost which neither Jew nor Pagan but only the Christian believes and in this Doxology professes against all Hereticks old and new and as it is a short Creed so it is also a most excel-Hymn for the glory of God is the end of our Creation and should be the aim of all our services whatsoever we do should be done to the glory of that God the Father Son and Holy Ghost and this is all that we can either either by word or deed give to God namely GLORY Therefore this Hymn fitly serves to close any of our Religious services our Praises Prayers Thanksgivings Confessions of Sins or Faith Since all these we do to Glorifie God it cannot be unfitting to close with Glory be to God the Father Son and Holy Ghost It cannot easily be expressed how useful this Divine Hymn is upon all occasions If God Almighty send us prosperity what can we better return him than Glory If he sends Adversity it still befits us to say Glory be to c. Whether we receive good or whether we receive evil at the hands of God we cannot say a better Grace than Glory be the Father c. In a word we cannot better begin the day when we awake nor conclude the day when we go to sleep than by Glory be to the Father and to the Son and to the Holy Ghost Then the Hallelujah or Praise ye the Lord of which S. Augustine sayes There is nothing that more soundly delights than the praise of God and a continual Hallelujah The VENITE O come let us sing unto the Lord. THis is an Invitatory Psalm For herein we do mutually invite and call upon one another being come before His presence to sing to the Lord to set forth His praises to hear His voice as with joy and chearfulness so with that reverence that becomes His infinite Majesty worshipping falling down and kneeling before Him using all humble behaviour in each part of His service and worship prescribed to us by His Church And needful it is that the Church should call upon us for this duty for most of us forget the Psalmists counsel Psal. 69. 7. To ascribe unto the Lord the honour due unto his Name into his Courts we come before the presence of the Lord of the whole Earth and forget to worship him in the beauty of holiness The PSALMS THe PSALMS follow which the Church appoints to be read over every Month oftner than any other part of holy Scripture So was it of old ordained saith S. Chrys. Hom. 6. de poenit All Christians exercise themselves in Davids Psalms oftner than in any other part of the Old or New Testament Moses the great Lawgiver that saw God face to face and wrote a Book of the Creation of the World is scarc● read over once a year The holy Gospels where the Miracles of Christ are preached where God converses with Man where Death is destroyed the Devils cast out the Lepers cleansed the blind restored to sight where the Thief is placed in Paradise and the Harlot made purer than the Stars where the waters of Iordan to the sanctification of Souls where is the food of immortality the holy Eucharist and the words of life holy precepts and precious promises those we read over once or twice a Week What shall I say o● blessed Paul Christs Oratour the Fisher of World who by his 14. Epistles those spiritual Nets hath caught Men to salvation who was wrapt into the third Heaven and heard and saw such Mysteries as are not to be uttered him we read twice in the week We get not his Epistles by heart but only attend to them while they are reading But for holy Davids Psalms the grace of the holy Spirit hath so ordered it that they should be said or sung night and day In the Churches Vigils the first the midst and the last are Davids Psalms in the Morning Davids Psalms are sought for and the first the midst and the last is David And Funeral Solemnities the first the midst and the last is David In private houses where the Virgins spin the first the midst and the last is David Many that know not a letter can say Davids Psalms by heart In the Monasteries the quires of Heavenly Hosts the first the midst and the last is David In the Deserts where Men that have crucified the world to themselvs converse with God the first the midst and the last is David In the Night when Men are asleep David awakes them up to sing and gathering the Servants of God into Angelical troops turns Earth into Heaven and makes Angels of Men singing Davids Psalms The holy Gospels and Epistles contain indeed the words of eternal life words by which we must be saved and therefore should be sweeter to us than Honey or the Honey-comb more precious than Gold yea than much fine Gold but they are not of so continual use as Davids Psalms which are digested forms of Prayers Thanksgivings Praises Confessions and Adorations fit for every temper and every time Here the penitent hath a form of confession he that hath received a benefit hath a Thanksgiving he that is in any kind of need bodily or ghostly hath a prayer all have Lauds and all may adore the several excellencies of Almighty God in Davids forms and these a Man may safely use being compos'd by the Spirit of God which cannot erre whereas other Books of Prayers and Devotions are for the most part compos'd by private men subject to error and mistake whose fancies sometimes wild ones are commended to us for matter of devotion and we may be taught to blaspheme while we intend to adore or at least to abuse our devotion when we approach to the throne of grace and offer up an unclean Beast instead of an holy Sacrifice May we not think that this amongst others hath been a cause of the decay of right and true devotion in these latter dayes namely the neglect of this excellent Book and preferring Mens fancies before it I deny not but that Collects and other parts of Devotion which the consentient Testimony and constant practice of the Church have commended to us may and especially the most divine Prayer of our LORD ought to be used by us in our private devotion but I would not have Davids Psalms disused but used frequently and made as they were by Athanasius and S. Ierome a great if not the greatest part of our private devotions which we may offer up to God as with more safety so with more confidence of acceptation being the inspiration of that holy Spirit of God who when we know not what to say helps our infirmities both with words and affections Rom. 8. 26. If any man thinks these Psalms too hard for him to understand and apply

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

A RATIONALE upon the BOOK OF Common-Prayer of the CHURCH of ENGLAND By Anth. Sparrow D. D. Now Lord Bishop of Exon. WITH The Form of Consecration of a Church or Chappel and of the place of Christian Burial By Lancelot Andrews Late Lord Bishop of Winchester LONDON Printed for Robert Pawlet at the Sign of the Bible in Chancery-Lane near Fleet-street 1672. The Litany to be said in the midst of the Church in allusion to the Prophet Ioel c. 2. 17. Let the Priest the Ministers of the LORD weep between the Porch and the Altar and let them say spare thy people O Lord c. Bishop ANDREWS Notes upon the Liturgy A RATIONALE upon the BOOK or Common-Prayer of the CHVRCH of ENGLAND By Anth Sparrow Now Lord B p. of Exon Printed for R Pawlet at y e Bible in Chancery Lane With Entertainments for the Great FESTIVALLS being 〈…〉 of the Proper PSALMS and Lessons for those DAYES The Compilers of The Common-Prayer-Book of the Church of England were Doctor CRANMER Arch-Bishop of Cant. GOODRICK Bishop of Ely SKIP Bishop of Heref●rd THIRLBY Bishop of Westminst DAY Bishop of Chichester HOLBECK Bishop of Lincoln RIDLEY Bishop of Rochester MAY Dean of S. Pauls TAYLOR Dean of Lincoln HEYNES Dean of Exeter REDMAN Dean of Westminster COX K. EDWARDS Alm●ner M. ROBINSON Arch-Deacon of Leicester Mense Maio 1549. Anno regni Edwardi Sexti tertio Hardly can the pride of those men that study Novelties allow former times any share or degree of Wisdom or Godliness K. CHARLES Meditat. 16. upon the Ordinance against the Book of Common-Prayer THE PREFACE THE present Age pretends so great Love to Reason that this RATIONALE may even for its Name hope for acceptation which it will the sooner have if the Reader know that the Author vents it not for a full and just much less a publick and authentick Piece but as his own private Essay wholly submitted to the censure of our Holy Mother The Church and the Reverend Fathers of the same and composed on purpose to keep some from moving that way which it is feared some will say it leads to The Authors design was not by Rhetorick first to Court the Affections and then by their help to carry the understanding But quite contrary by Reason to work upon the Judgment and leave that to deal with the affections The Poor Liturgy suffers from two extreams one sort says it is old superstitious Roman Dotage The other it is Schismatically New This Book endeavours to shew particularly what Bishop JEWEL Apol. p. 117. says in general 1. That it is agreeable to PRIMITIVE USAGE and so not Novel 2. THAT IT IS A REASONABLE SERVICE and so not Superstitious As for those that love it and suffer for the love of it this will shew them Reasons why they should suffer on and love it still more● and more To end if the Reader will cast his Eye upon the sad Confusions in point of prayer wherein are such contradictions made as God Almighty cannot grant and lay them as Rubbish under these Fundamental Considerations First How many Set Forms of Petition Blessing and Praise be recorded in the Old and New●Testament used both in the Church Militant and Triumphant Secondly How much of the Liturgy is very Scripture Thirdly How admirable a Thing Unity Unity in Time Form c. is Fourthly How many Millions of poor souls are in the world ignorant infirm by nature age accidents as blindness deafness loss of speech c. which respectively may receive help by Set Forms but cannot so well or not at all by extemporary voluntary effusions and then upon all these will build what he reads in this Book he will if not be convinced to joyn in Communion with yet perhaps be so sweetned as more readily to pardon those who still abiding in their former judgments and being more confirmed hereby do use THE ANCIENT FORM. ECCLESIAE LITURGIAE Anglicanae VINDICES c. A Short RATIONALE upon the Book of Common-Prayer THe COMMON-PRAYER-BOOK contains in it many holy Offices of the Church As Prayers Confession of Faith holy Hymns Divine Lessons Priestly Absolutions and Benedictions all which are Set and Prescribed not left to private mens fancies to make or alter so was it of old ordained CON. CARTHAG Can. 106. It is ordained that the Prayers Prefaces Impositions of hands which are confirmed by the Synod be observed and used by all men These and no other So is our English Can. 13. The COUNCIL of MILEVIS gives the reason of this Constitution Can. 12 Lest through ignorance or carelesness any thing contrary to the Faith should be vented or uttered before God or offered up to him in the Church And as these Offices are set and prescribed so are they moreover appointed to be one and the same throughout the whole National Church So was it of old ordained CON. TOLETAN 11. c. 3. That all Governours of Churches and their people should observe one and the same rite and order of service which they knew to be appointed in the Metropolitan See The same is ordered CON. BRACCAR 1. Can. 19. and Tolet. 4. c. 2. It is appointed that one and the same order of praying and singing be observed by us all and that there should not be variety of usages by them that are bound to the same Faith and live in the same Dominion This for Conformities sake that according to divine Canon Rom. 15. 6. We may with one mind and one mouth glorifie God Of Daily saying of MORNING and EVENING PRAYER ALL Priests shall be bound to say Daily the Morning and Evening Prayer The end of the Preface before the Service Rubr. 2. So was it of old ordered in the Church of Christ Saint CHRYS 6. hom in 2. cap. 1. ep ad Tim. and Clem. Const. l. 2. c. 39. And this is agreeable to Gods own Law Exo. 29. 38. Thou shalt offer upon the Altar Two Lambs of the first year day by day continually the one Lamb in the Morning the other at Evening Besides the daily private devotions of every pious Soul and the more solemn Sacrifices upon the three great Feasts of the year Almighty God requires a daily publick worship a continual burnt offering every day Morning and Evening teaching us by this saith Saint CHRYS That God must be worshipped daily when the day begins and when it ends and every day must be a kind of holy day Thus it was commanded under the Law and certainly we Christians are as much at least obliged to God as the Jews were our grace is greater our promises clearer and therefore our righteousness should every way exceed theirs our Homage to Almighty God should be paid as frequently at least Morning and Evening to be sure God expects from us as well as from the Jews a publick worship a sweet savour or savour of rest as it is in the Hebrew Num. 28. 6. without which God Almighty will not rest satisfied This publick Service