gifts with the Wismen applying the most remarkable occurrents of that day as inciâ—ements to rejoyce upon it Consonant is that of St. Basil who reckoning the special events on Christs Nativity saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The stars from heaven came to behold him the Magicians among the Gentiles made hast to adore him Ash-Wednesday and Lent Ash-Wednesday hath in antiquity two names First it is called Dies cinorum in reference to the Penitents whereof more under the title of Commination who were this day sprinckled with Dust and Ashes Secondly Caput jejunii the top of the Fast or first day of Lent Instituted it was by Gregory the Great the occasion this Lent commencing according to the former mode on the Sunday after Quinquagessima lasted six weeks or forty dayes from these substract six Sundayes which were never to be fasted there remained thirty six Lenten dayes the just tenth of the year abating the fraction of five dayes for multiply 360 by 10 the quotient will be 36. so then God by this observation received from the Christians a tenth as well of their time as of their fruits this was one designe of Lents original Now St. Gregory that the Churches practise might be more agreeable to the great exemplar of our Saviours 40. dayes the quotient observed by Moses and Elias abstinence in the wildernesse added these four dayes to compleat the number of 40. dayes But though by this rule the Church conformed nigher to the pattern of our Saviour as to the Number of 40. yet in the appointment of that time she varied from his copy Christ fasting immediatly after his baptisme she fasting before Baptisme and great reason had she so to do there were in those dayes many persons adult of full growth who became converts to Christianity and had besides original many actual sins to account for these could not be cleansed by the water of Baptisme unlesse they were first rinsed in the water of contrition therefore to these repentance was as necessary a requisite before baptisme as faith for as St. Basil saith exellently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentance must lâ—ad the way to Faith whereas our Saviour being without sin had no need of Repentance to precede his baptisme in this respect this Quadragesimal fast whose chief end is humiliation and Repentance was very aptly premised before Easter the grand time designed for that Sacrament as a preparation to it And not in this respect alone but in several others for at that great solemnity Penitents were to be restored to a neerer Communion with the faithful did they shew any evident signes of Godly sorrow or contrition which the Scleragogy and hard treatment of so long a time of fasting and humiliation was most like to create And as Penitents were at that time to be reconciled to the faithful so were the faithful then also more then ordinarily to be reconciled to God Easter being the most solemn time alloted for the celebration of the Lords supper whereof the Jewish Passeover was a Type As for the first Institution uncertain it is from whom to derive it St. Hierom ascends to Apostolical Tradition Nos unam Quadragesimam toto Anno jejunamus secundum traditionem Apostolicam We observe in the whole year one Quadragesimal Fast according to Apostolical tradition Not strictly so I conceive but according to the latitude of the Language or conception of those times wherein the same Hierom tells us Unaquaeque Provintia praecepta majorum lâ—ges Apostolicas arbitratur every Province accounts the Precepts of their Ancestors as Apostolical Ordinances But though its derivation possibly will not reach so far yet considering that Origen Tertullian and the Councel of Laodicea mention it it must be allowed for very ancient For the manner how it was in general observed leaving particular dayes to be spoken to in their proper order the Councel of Laodicea informs us of these four particulars First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That no consecration of the Sacrament be made in Lent but onely on the Sabbath and Lords-day This was done upon this account The consecration of the Bread and Wine was as those Fathers supposed an action more properly ally'd to the nature of a Festival then of a Past and it being the custom at that time to receive the Sacrament of the Lords Supper every day that there might be wherewith to supply the concernments of that Service and also for a Viaticum to Penitents and others in theâ—r fatal last it was thought meet that upon the Sabbaths and Lords Dayes there should be consecrated such a surplusage to be reserved as might be sufficient for those intents which consecrated Elements so received were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreconsecrated By this Canon the different nay contâ—ary customs of the East and West may be observed the first keeping the Sabbath as a Festival the second as a Fast yea the Trullan Councel magisterially enough decreeth that the 66. Canon of the Apostles which is penal to all such as fast on the Sabbath day shall be of force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very Church of Rome her self For which cause saith Balsamon that Church doth disclaim this for an Oecumenical Councel The second particular is Canon 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is meet to fast all Lent eating dry-meats These dry-meats we may safely presume were Bread water and Salt for so Epiphanius deciphereth them at the end of his Panarium If so it may be positively concluded that Wine Whit-meats Oyl and Fish as well as Flesh were within the interdict of the ancient Abstinence The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Birth dayes of the holy Martyrs be not celebrated in Lent But that their commemoration be transferred to the Sabbaths and Lords dayes whether this was extended to all other Festivals as well as the Birth-dayes of Martyrs I cannot say sure I am the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Annuntiation which alwayes falls in Lent was observed under the sixth General Counsel The last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there must no Marriages nor Birth-dayes be celebrated during the time of Lent At what hour this Fast was to determine and when the people were to take their repast this Synod hath no decree in which point I observe in the Primitive Church a diversity betwen the Quadragesimal the Lent Fast and that of Wednesdayes and Fridays The Lent as all extraordinary and high Fasts were protended and reached to the evening thereof Expectas vesperam ut cibum oapias saith Basil of Lent Fast thou waitest for the Evening that thou maist refresh thy self The weekly Fast determined at the ninth hour or three in the afternoon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Epiphanius All the year long and Wednesdays and Fridayes they brake not their fasts until three in the afternoon But this distinction was not entertained in the Catholik Church until after
labour of some Bishops commissionated by the Queen the other in King James his time and why was not our Liturgy reformed in this particular by those translations shall I tell you what I have heard and from a very credible hand A convocation in the Queens time were once in good earnest upon this very designe but proceeding upon good advice they thought fit first to examine the gust of the Parliament then sitting by some confidence of theirs these seriously disswaded them from further progresse in it declaring that this reformation being not very feasable without dissolving the ancient frame they had cause to fear it would finde so potent enemies in the house a thing of no great wonder as it would scarce be allowed to passe again The case standing thus it sorted well with Christian prudence to desist And the same Christian prudence moved the Compilers of the Scotch Liturgy who had no other then the Royal Authority to regard to reform agreeable to the best Translation not onely these sentences but what else of sacred Scripture was ingredient into the service of that Church A general confession to be said To begin Morning prayer with confession of sins I may call the Catholick custome of the Primitive Church De nocte populus surgens antelucano tempore domum precationis petit in labore tribulatione Lachrymis indesinentibus facta ad Deum Confessione saith Basil. Early in the morning at break of day the people rising go straight to the house of Prayer making confession of their sins to God with much sorrow sobbs and tears Which custom lest it should be thought a peculiar of his own Church was he tells us consonant to all other Churches Nor is he onely a witnesse for confession but for confession so qualified as ours the Congregation repeating the words after the Minister suis quisque verbis resipiscentiam profitetur every man pronounceth his own confession with his own mouth The absolution to be pronounced by the Minister alone Of absolution I shall treat in the Communion of the sick In the interim take this in part that the Argentine Liturgy used by such Protestants as live there in exile and which Liturgy is dedicated to Edw. 6. as it begins service with a confession in substantials like to ours so doth it enjoyn Absolution to follow presently upon it As for this it is you see appointed to the Minister alone to pronounce it which word alone hath here a double import first in relation to the Publick use of the Morning service in the Church where it implieth that the people must not in this as in their antecedent confession say after the Minister but leave it to be pronounced by him alone Its second relation is to the private for you must know that Morning and Evening prayer were not in their Original designation intended by our Reformers as onely peculiar to Church assemblies but as well appointed for the service of God in private families this is evident by ancient Primers set forth which are composed of those services and were designed to be not only lessons for children to be initiaed into letters by but also as helps for devout people in the performances of familie duties as is evident by the injunction proemial to them Now lest in the private exercises of piety the people or Laiety ignorantly should rush into the Priestly office this caveat is entred by the Church declaring that the Minister alone and no lay-man ought then to officiate I think it also not improper here to acquaint you that the words or Remission of sins was added as also the word Priest changed into Minister both here and in divers other places by the Reformers under K. James Then shall the Minister begin the Lords prayes with a loud voice This prayer is appointed to be read with a loud voice for three causes First that people ignorantly educated might the sooner learn it Secondly that the Congregation might the better hear and joyn with the Minister in that most excellent part of holy worship Thirdly because it is part of the Gospel which was alwayes pronounced with a loud voice Amen This word being an index of the peoples assent to the preceding Prayer was usually in the Primitive Church pronounced by all the People with a loud voice ad similitudinem coelestis tonitrui Amen populus reboat the people eccho out the Amen like a thunderclap saith St Hierom. Clemens Alexandrinus relateth a mode remarkable in his time at the pronouncing thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we raise our selves upon our tip-toes for they prayed standing at this last acclamation of our prayers and he assigneth this reason for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if we desired that word should carry up our bodies as well as our souls to heaven O Lord open thou our lips These versicles with thir Responds are pure Canonical Scripture the singular number onely changed into the plural O Lord open thou my lips and my mouth shall shew forth thy praise Psal. 51. 15. Be pleased to deliver me O Lord make hast to help me Psal. 40. 13. very aptly are they premised to usher in the ensuing doxology The answers are to be returned by the people not by the Quire as is the Romish use direct contrary to the ancient practise Populus cum sacerdote loquitur in precibus the people and Priest spake one to another in prayers conformable is the direction of Bucer Dum sacrae preces recitantur nomine totius populi respondeant Ministro non tantum Amen verumetiam omnia alia quaecunque ministris solent u◠in litania ac aliis precibus vetus mos obtinet Whilst dovout prayers are made in the behalf of all the people let them answer the Minister and not onely the Amen but also all other responces which are wont to be returned to the Minister as the ancient wont hath been both in the Liturgy and other prayers Glory be the Father c. Glory is appropriated to God alone his peculiar it is as he is the King of Glory The heavens declare it Psal. 19. the Angels chant it Glory be to God on high Luke 2. 14. The Seraphins resound it Holy holy holy Lord God of Hosts the whole world is full of his Glory Isai. 6. 3. Is man lesse obliged to this duty then these blessed spirits certainly no. If the celestial Quire were so ravished so transported with joy as to sing that Angelicall hymn when they were imployed as Heralds to proclaim that general peace and reconciliation betwixt heaven and earth God and us at the birth of our Saviour sure much more reason hath man who is the grand concernment of that peace to ply God with Doxologies and certainly no place on earth more proper for our Hallelujahs then Gods own house in his Temple where every man doth speak of his honour Every man did so in King Davids time did they so in ours the Solemn
Tertullians time for writing against the Orthodox Party as a Montanist he tells them they continued their Fasts but to the ninth hour whereas his Brethren of the Discipline of Montanus protracted theirs to the evening The Sunday before Easter This is called Palm Sunday in Latine Dominica in Ramis in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Epiphanius and Johannes Euchaâ—â—ensis All upon one and the same account because the people strewed boughs of Palm in our Saviours passage to Hierusalem a Custom used by other Nations upon their reception of Kings and eminent Persons So did they of Cremonâ— entertain Vitellius Lauro rosisque viam constraverant regium in morem They had strewed the way with Bays and Roses after a Princely maner and so the Roman Commodus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carrying Bays and all sorts of Flowers then in their Prime Isidorus that liv'd about 630 tells us That this day the Creed or Summary of the Christian Faith was wont to be delivered to the competents or persons who desired to receive the Seal of Baptism the like is affirmed by Alcuine and perhaps it might be so for St. Ambrose speaking of his Officiating upon this day saith Post lectiones atque Tractatum dimissis Catechumenis Symbolum aliquibus competentibus in Baptisteriis tradebam Basilicae After the Lessons and Sermon I delivered the Creed to the Competents in the Baptisteries of the Church Durandus their junior 500 years fixeth this Custom upon Maundy Thursday but his word being traditur may import that he onely intended the practice of his present not of the Primitive times Monday before Easter This week had many appellations in Antiquity It was sometimes called Pasch or Easter so Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church observeth to celebrate the Feast of Easter that is the week defined by the Apostles Constitutions And elsewhere he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the six days of Easter So Augustine Ecce Paschaest da nomen ad Baptismum See it is now Easter give in thy name for Baptism Perhaps for that very cause it became to be stiled also The great Week Easter being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. John calls it c. 19. v. 31. and the Councels after him The grand Festival it was proportionable enough that this Septimana Paschae or the Week preceding it should be called the Great Week or else as St. Chrysostome in his Lenten Sermons yields the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because great and unutterable Blessings as Christs Passion Burial and Resurrection accrued to us this Week It was stiled also the holy Week because celebrated with devotion extraordinary This Week had especial priviledges first it was a Justitium and Vacation from civil pleadings and by the Edicts of Theodosius and other godly Princes All prisoners committed for Debt or petty crimes were then set at liberty Sanctis diebus Hebdomadis ultimae solebant debitorum laxari viâ—cula saith Ambrose In the holy days of the last week the Bonds of Debtors were wont to be loosed So of Theodosius St. Chrysostome that he commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Prisoners throughout the Empire to be freed In this week were penitents reconciled into the Communion of the Faithful St. Hieromes Fabiola ante diem Paschae stabat in ordine Poenitentium Stood before Easter in the row of Penitents whom he presently renders reconciled to the Church This Week the Competents gave in their names for Baptism Durandus and others of later Antiquity apply this Custom to the Wednesday after the fourth Sunday in Lent possibly it was so in their days not so certainly in St. Augustines time as is evident by his words above cited and elsewhere Appropinquabat Pascha dedit nomen inter alios competentes Easter was at hand he gave in his name amongst other Competents Thursday before Easter This day was anciently called Coena Domini and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great fifth day as a parcel of the great Week and dies Mandati with us Maundy Thursday because Christ this day instituted the Sacrament of his Supper commanding his Disciples and in them Posterity to do the same in remembrance of him Many were the peculiars of this day First because the Bodies of such as were to be Baptized on the next Sabbath had contracted an offensive scent through the observation of Lent and it was therefore necessary that they should be washed and cleansed before they entred the sacred Font This day was set apart for that lotion as St. Augustine informs us Secondly The Catechumeni or rather the Competents that gave in their names for Baptism were in the Greek Church to rehearse the Articles of their Faith either to the Bishop or to the Presbyters Thirdly Upon this day there was a double Communion the blessed Eucharist being given twice on this day by the Latine Church Bis in coena Domini Eucharistia datur manè propter prandentes ad vesperum propter jejunantes The Eucharist is given twice on that day whereon the Lord instituted it in the morning in respect of those that dine in the evening for their sakes who forbear meat all the day which he saith was done upon this account ut in honorem tanti Sacramenti in as Christiani prius dominicum corpus intraret quam caeteri cibi That for the honor of that great Sacrament the Body of Christ should have the precedence of entring in at our mouthes before ordinary meat Upon this day the now Church of Rome accurseth and Excommunicateth all Protestants under the notion of Hereticks and more then Protestants his Catholick Majesty of Spain also for fingring some part of St. Peters Patrimony but she soon makes him an amends by absolving him on Good Friday Upon this day also the Kings of England in imitation of our Saviour were wont either themselves or by their Eleemosynary or Almner to wash the feet of so many poor People as they were years of age Good Friday This day with the Saturday and Sunday following St. Augustine calleth Sacratissimism triduum crucifixi sepulti suscitati The most sacred three days of Christ Crucisixt Buried and raised again It was anciently of so high esteem as Constantine entred it into the same Edict wherein he commanded the observation of the Lords Day Augustine mentions Passionem Domini The day of Christs Passion amongst those which were of Catholick and universal observation Nos non Azymorum Pascha celebramus sed Resurectionis crucis saith St. Hierome We do not observe the Feast of unleavened Bread but the days of Christs Resurrection and his Passion It was a day of general absolution to all the faithful Oportet hoc die indulgentiam Criminum clara vocâ— omnem Populum praestolari saith the fourth Councel of Toledo This day all the People are to expect Absolution of their Sins declared with
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
Pulpet or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 standing upon some advanced place as the constitutions have it his manner was not onely to instruct the people what they were to do upon Religious occasions as when to attend when to pray when to bow their heads to the Benediction when to stand upright when and who to depart but also to call upon them to pray in such manner and form as he dictated to them as is evident by that Prayer for the Catechumens lately cited out of St Chrysostom where the Deacon all along premiseth every particular of that prayer The fift thing observable from the Canon is the kisse of Peace for that is meant by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof before The last is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the second oblation which is the next thing offereth it self in our service and is called the Offertory The Offertory The whole action of the sacred Communion is elemented of nothing but sacrifices and oblations So in our Church so in the Apostolick which should be the grand examplar to all and though our Church varieth somewhat in the mode from the first original yet in the Substance her practice is conformable These sacrifices and oblations we may cast into four partitions and finde them all in the primitive and in our own service I shall name them all but insist onely upon the first as incident to my present purpose The first is the bringing of our gifts to the Altar that is the species and elements of the sacred symbols and withal some overplus according to our abilities for relief of the poor And this elemosinary offering is a sacrifice so called Phillip 4. 18. and Hebr. 13. 16. and declared to be well pleasing to God pleasing to God though extended to the poor these have a warrant of Atturney from God himself to receive our Almes He that hath pitty on the poor lendeth to the Lord. Prov. 19. 17. So that when we come together to Break bread in the Scripture notion that is to communicate we must break it to the hungry to God himself in his poor members as ever we expect a share in that last venice Come ye blessed c. These acts of mercy being onely set down as the reason of that venite Come ye blessed c. for I was an hungry and ye gave me to eat c. Matth. 25. 35. The second sacrifice is the Consecration of the Elements and presenting them up to God by the Prayers of the Minister and Congrâ—gation whereby they become that Sacrament for which they are set apart and deputed The third is the sacrifice of prayers and prayers unto God which are stiled sacrifices Psal. 50. 23. and 141. 2 Heb. 5 7. 13. 15. The fourth is the Oblation of our selves of our souls and bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliving holy and reasonable sacrifice Rom. 12. 1. Now to restrain my discourse as I promised to the sacrifice of Almes-deeds it will be necessary to take notice of the Apostolick and primitive practise in this concerment and thereby to observe the agreeablenesse of our own Rule with it First then we are not ignorant I hope that the Apostolick custom of communicating was at their Agape's and Love-feasts These feasts were a joynt and liberal collation of all the Assembly every man contributing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God had blessed him the rich for the poor Out of the offerings brought so much as was thought convenient for the Sacrament was taken by the party who officiated and the remains were deputed both for the refreshment of the Congregation and also for relief of the poor and these oblations were by the Apostles constitution to be set apart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Lords-day Of these Feasts St. Jude in his Epistle makes mention speaking of spots in the Christians Love-feasts and not long after him Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not suffered to celebrate the Agape without leave from the Bishop Of the mode Tertullian is most expresse Modicam unusquisque stipem menstruâ Die vel cum velit si modo possit apponit Haec quasi deposita pietatis sunt inde non epulis nec potaculis nec ingratis voratrinis dispensatur sed egenis alendis humandisque pueris puellisque re ac parentibus destitutis etateque domitis senibus item naufragis si qui in metallis si qui in insulis vel in custodiis duntaxat ex causa Dei fiunt Some little modicum or portion of contribution every man once a moneth or oftener if he can and will layeth aside for this purpose These collations are the pledges of piety nor are they disposed to the satisfying of our gluttenous appetites but for the relief or burial of the poor or Orphans or aged or shipurackt persons or for the maintenance of such as suffer imprisonment or exile for the cause of Christ. But abuses of excesse having crept into these feasts the junketings comeslations and mealing together were soon laid aside and where they were so though the Sacrament had nothing but of religious import yet the eleemosinary Oblations still continued For Justin Martyr rendring the practise of his time tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are well to passe if they are so disposed every man as he pâ—easeth offereth somewhat of that he hath and this collection is deposited with the chief President who therewith relieveth Orphants Widows such as are sick or in want upon the like cause such also as are in prison or travailers which come from far Countries and to this usage I conceive Clemens Alexandrinus had an eye where he said many resorted to hear the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing that Christians communicated to the needy things necessary To the same effect St. Syprian Thou art rich and wealthy and dost thou beleeve thou canst rightly celebrate the Lords Supper who doest not minde the Poor-mans box who appearest in the Lords house empty without the sacrifice of Almes deeds nay who takest thy share of that sacrifice which the poor man himself offered Not to trouble you with multiplying more Authorities in so clear a matter it may suffice once for all to reminde you that upon this very account the sacred mysteries gained in the Primitive Church so frequently to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred gifts or offerings But though Almes-giving be a necessary duty yet doth not God accept it from all but in these Oblations he respects the men not the gifts there are some Cains of whose sacrifices he will none and therefore in the Primitive Church such persons as had misdemeaned themselves or scandalized Religion St. Cyprian positively orders prohibeantur offerre let them be kept back from offering so also for such as harboured malice against their brethren the Counsel of Carthage ordemed neque in sacrario neque in Gazophylacio recipiantur eorum Oblationes
Respectiveness of Gods Decrees points 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. inscrutable to the most illuminate Doctor of the Gentiles and which put him to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. O the depth of the Wisdom of God Rom. 11. 33. nor of any thing less then fundamental being there taken notice of Happy were we did all Practitioners in Theology they especially who pretend on high honor to our Church conform to her example Or laying on of hands As the Tongue is to the Heart such is the Hand to the Tongue an Interpreter Caeterae partes saith the excellent Orator loquentem adjuvant haec prope est ut dicam ipsae loquuntur In demonstrandis personis atque locis adverbiorum atque pronominum obtinent vicem Other members do help the Speaker but the Hands I almost say speak themselves In demonstrating Places and Persons they serve instead of Adverbs and Pronouns Adverbs for Place and Pronouns for Persons So according to the ancient mode of Renuntiation in Baptism the party to be Baptized was commanded protensâ manu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satanae renunciare to renounce Satan by stretching out his hand as to one present where the protending of the Hand towards the West that Quarter of the Heaven whence darkness begins the Prince of Darkness by this Prosopopâ—ea was indigitated So also according to the universal mode of all Nations the Hands in Prayer are lifted up towards Heaven the place whether our Prayers tend So when our Prayers are limited and restrained to any one peculiar thing or person the maner is to lay the hand upon that Object relative to the Invocation So the Paternal Benediction given by Jacob to the Children of Joseph was performed by laying his hands upon their heads Gen. 48. 14. After the same maner also did persons of remarkable Sanctity bless such Infants as were upon that account brought to them as our Savior Mark 10 16. And in Analogy or resemblance of that practice is the Ceremony of Imposition of hands in this office of Confirmation whereby the Church using the ministration of the venerable Fathers the Bishops Invocateth the Divine Benediction upon her Children now entring their adult state and riper years Then the Bishop shall lay his hands upon c. Our Savior being near his Ascension having given his last Charge and Commission to the Apostles tells them what should be the sequence of that Faith which should result from their Predication and Doctrine In my Name they shall cast out Devils they shall speak with tongues they shall take up Serpents and if they drink any deadly thing it shall not hurt them they shall lay hands on the sick and they shall recover Mark 16. 17 18. Which Miracles though Believers did afterward perform yet were not those operations the meer results of Faith nor did they do them as Beleevers but the Power enabling them thereto was conveyed to them by the Gift of the Holy Ghost which Gift not onely imported an extraordinary Collation upon new regenerated Converts of the invisible Graces of Gods Spirit confirming their Faiths daily more and more and assisting them in the exercise of an holy and sanctified Life and Conversation But also in outward Qualifications suitable to the exigent of those times for the working of Miracles Nor were those Believers to expect or receive those Gifts by any other Prayers or any other Hands then of the Apostles that the World might know God had a more then ordinary value for their Function and consequently would require the highest Honor deferr'd to it upon this very account the Apostles hearing that Samaria had received the word of God and were Baptized by Philip the Evangelist they sent Peter and John from Jerusalem to them to pray for them that they might receive the Holy Ghost implying thereby that though Philip had commission to Baptise and Preach yet could he not give the Holy Ghost And when Simon Magus perceived what strange feats were done by those Beleevers after such prayer and Imposition of hands of those Apostles he thinking it would prove a money matter bad liberally for it till he understood he was in the wrong And though in tract of time and by degrees whole Nations being converted to the Christian Faith the main cause of those Miracles ceasing they themselves began to abate both in number and quality and so Confirmation was not practised much upon that pretence yet it being an Apostolical usage and instituted also for another end viz. An Invocation of Gods inward sanctifying the Person new Baptized by the Grace of his holy Spirit a Petition necessary at all times The Bishops succeeding the Apostles in the Government of the Church thought fit to continue it still retaining it as the Apostles did to themselves alone and not communicating it to any of the inferior Clergy Qui in Ecclesia Baptisantur Praepositis Ecclesiae offeruntur saith Cyprian They who are Baptized in the Church are straightways presented to the Presidents of the Church Ut per nostramorationem ac manus impositionem Spiritum Sanctum consequantur That by our Prayers and Imposition of Hands they may obtain the Holy Ghost The reason whereof is this that whereas the Bishop had condescended and delegated the Power of Baptizing to Presbyters which was originally resident in himself as hath been said already yet seeing requisite it was that Gods Blessing should be implored upon those Neophites by them and Blessing is an Act of Paternal Authority it was convenient it should be reserved to himself ad honorem sacerdotii as St. Hierome saith in honor of his Priestly Superiority Other Imposition of hands have been performed some by Presbyters and Bishops indifferently as that in receiving Penetents to the peace of the church as that in consecrating of Marriage some by Presbyters with Bishops joyntly as that of Ordination But never any meer Presbyter assumed this of Confirmation nor was it ever in the Primitive Church permitted to any but to the Bishop alone To the contrary whereof never was there produced any Testimony Authentick Authentick I say for that Ambrose upon the Ephesians whom some urge against it is by the men who cite him confesled supposititious and a counterfeit But be he who they please what says the man Apud Aegyptum Presbyteri consignant si praesens non sit Episcopus In Aegypt the Presbyters consign if the Bishop be not present Now if consignant here should prove not to import confirming this shadow of a Father will stand them in little stead And who dares positively say it not Blundellus I am certain and yet he would as gladly have it so as another for he is put to his sive's either Confirmation or blessing of Penetents or consecrating Persons by Ordination not knowing in which to fix So that this they know not who speaks they know not what And of all these sive's which stand in competition that of Confirmation is least like