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
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-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
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-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
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
prayers of God would take up much more of the Lords day then in most places they do as Master Baxter saith very well As for this Doxology so often repeated in the service of our Church cause there is to think it very ancient and of much elder standing then the Councel of Nice St. Basil derives it very high citeth Irenaeus for the use thereof calleth it antiquam vocem a phraâ—e of great antiquity And doubtlesse so it is for Justine mentions it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorifying the Father the Son and the holy Ghost without a sound Confession of the Trinity is not enough to save us So also Clemens Alexandinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorifying the Father onely and the Son with the holy Ghost And in all probability to this had Tertullian regard where interpreting that of the prophet Malachi Incense shall be offered and a pure offering he gives his sense of it thus by id est Gloriae relatio Benedictio Hymni the giving Glory to God the blessings and Hymnes Truth it is there might in the former times be some small syllabical difference in the rehearsing of it some thus Glory be to the Father by the Son in the holy Ghost some thus Glory be to the Father and the Son with the holy Ghost as Irenaeus in St. Basil others as we use it now in which diversity there was certainly nothing either intended ill towards the truth or which could be directly drawn into ill construction but when about the time of the Nicene Councel the Arrians began to sow their seeds of heresie touching the inequality of the three Persons and the better to colour their pretences sheltered themselves under the protection of the Doxology the Father by the Son in the holy Ghost formerly used to which they constantly adhered hereupon the Councel of Nice to avoid all occasion of future question held her self to that form which came nighest to the form of Baptisme composed by our Saviour and the Doctrine of Christian faith prescribing it to be punctually observed by all such as were of the Orthodox party So that the Church being then split into two divisions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and form of Doxology used by ether side because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and note of distinction from the other Now whereas it may be urged out of Philostorgius that Flavianus first brought it into use if the Author may not be questioned as partial being an Arrian yet may he be interpreted to speak in reference to Antioch onely And whereas St. Hierom hath been currantly delivered to be the Author and composer of the second verse As it was in the beginning c. the story of Leontius his cunning pronouncing of onely the end of that versicle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. world without end in an audible tone is evidence to the contrary that Leontius being contemporary with Athanasius and both long before Jerom. And from Easter to Whitsunday Hallelujah The fifty dayes between Easter and Whitsunday were dayes of excessive joy in the primitive Church in honour of our Saviours Resurrection and were in some particulars observed with equal solemnity to the Lords day as in not fasting not kneeling chanting this Angelical Hallelujah upon these dayes which last was retained by our first Reformers as a mark of honour fixt upon them In the Scotch Liturgy by way of responce is added The Lords name be praised more in compliance to exemplary usage then in advantage of the sense which is compleat enough without it for the Allocution of praise ye the Lord hath no implied reference to any such return from the people but onely regardeth the subsequent Psalm for as let us pray is usually premised to incite intention to an ensuing prayer with the same congruity is praise ye the Lord assigned as an impressive invitatory to a following Hymn calling upon the people to joyn not not onely mentally but vocally by way of alternate response after the Priest Then shall be said or sung this Psalm Such also was the mode in St. Basils time Ab oratione surgentes ad Psalmodiam instituuntur i. e. Rising from prayers they the Assembly fall to singing of Psalmes O come let us sing c. This is not to say properly the Invitatory but the Invitatory Psalm so called because it comprehends the Invitatory for the Invitatory it self is onely the verse O come let us worship and fall down and kneel before the Lord our maker which was in the Church of Rome often no lesse then six times repeated by the Priest at certain closes and Periods of this Psalm and as oft returned by the people which our Reformers judging to be a vain Tautology thought fit to omit it appointing the venite to be without the Invitatory The Original of this Invitatory was at first of valuable consideration For you must know that anciently as appeareth out of Chrysostome before the Congregation was compleat and fully assembled the usage was to entertain the time with singing of Psalms where of this was the chief And Durandus who lived about the 400 years since tells us it was then the fashion in some Churches for the people who lay in expectation of the morning Service as soon as they heard this Psalm once began presently they all hasted into the Church Then shall follow certain Psalmes Concerning the dividing of the Psalmes into certain portions for every day I have spoke before Then shall be read two Lessons In the Romish Church there are usually appointed nine Lessons whereof the three first are commonly out of the Epistles the three next are short extracts out of the Homilies and Sermons of the Fathers the seventh is almost constantly out of the Gospel next which followeth ashred of a homily out of the Fathers which supplieth the place of the Sermon in more ancient times and is a short exposition upon the Gospel then two Lessons taken out of some antient writer Therefore in the first injunctions of Edw. the 6. elder by a year then the first Liturgy it is appointed that in order to the reading of the Epistles and Gospels and one Chapter in the New Testament in English when nine Lessons should be read in the Church three of them shall be omitted and left out with their Responds The reading of Lessons out of the Old as also out of the New-Testament is in a punctual imitation of the Ancient Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Justine Martyr i. e. the Commentaries of the Apostles and writings of the Prophets are read as the time permits These Lessons except before excepted are not left arbitrary but either to be appointed by the Kalendar or by the Table of proper Lessons the first for Ordinary and work-dayes the second for Festivals And such also was the Primitive Custom Audistis Librum legi Job saith Ambrose qui solemni munere est decursus tempore you have
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
Church at the end of this commemoration there was added a clause of Invocation to God That he would receive the Prayers of the Church by the intercession of those blessed Souls departed as Cyril tells us in the place before quoted and this is the first notice given of the Intercession of Saints in any Liturgy or publick Service and all this time not a syllable of Invocation of or address to them Yea St. Augustine who lived much about the same time is express to the contrary assuring us that though those holy men suo loco ordine nominantur non tamen a sacerdote qui sacrificat invocantur are named in their proper course and order in the Communion Service yet are they not invocated or prayed to by the Priest who officiateth This passage of this Father informing us that those Saints departed were named in their course and order leads us to the other Dyptick-Roll which was a Nomenclator framed on purpose as a dictamen for the officiating Priest some resemblance whereof is still extant in the Canon of the Mass called by Ritualists Litania Sanctorum nominum The Litany of the Saints names This nominal recital Walfridus Strabo saith came into practice soon after St. Jerome had composed his Martyrology General Intercession being thus admitted as what could hinder it into the Church the next step was that of singular Saints for single persons and occasions yet this not all at once neither for before any other were thought qualifi'd for the purpose the Virgin Mary was enstalled a Mediatrix and she call'd into ayd in several Prayers of the Church which Nicephorus ascribeth to Petrus Gnapheus as the first Author thereof about the year 500. She once thus admitted did not onely her self keep possession to the very almost justling out of her Son and Saviour but did let in all the train of the blessed Apostles Martyrs and others who by Pope Gregory about Anno 600. were dis-honored with an Ora pro nobis in that his otherwise gallant model of the Litany We commend unto thy mercy all other thy Servants The Commemorations of the dead Epiphanius divideth into two ranks or Classes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just-men and Sinners understanding thereby less perfect Christians The order of the Just was that of the Patriarchs Prophets Apostles Evangelists Martyrs and Confessors mentioned before these were supposed directly to go to Heaven without calling in at Purgatory or any other withdrawing room and therefore thought it a vanity to pray for such who were conceived already arrived at a perfect state of bliss nay more then a vanity a wrong Injuriam facit Martyri qui orat pro Martyre he doth injure the Martyr who prayeth for him The other Classis that of Sinners were conceived by the Antients to be disposed of in some base Court as I may so say or inferiour appurtenance of heaven which for want of a better name they called Paradise there they conceived these souls did abide whilst they were in mora resurrectionis expecting the general Resurrection did pant and thirst for the beatifical vision of God and for these they prayed that God would give them some comfortable refreshment to slack that thirst This is the uttermost of their opinion fo far as their own records informes us and this scarce came to opinion neither not a man of them for the first five hundred years delivering himself positively but very staggeringly touching this point This and the former commemoration our second Reformers very judiciously omitted being loth to retain any thing liable to so just exceptions This prayer according to the primitive mode was made after the later consecration For the Sacramental elements were twice consecrated First when they were in the general masse of all oblations which were consecrated at large by thansgiving to God for all those benefits and invocation of his blessing upon them as they were provided for bodily refreshment and again when they were separated from the residue and by a particular Benediction deputed for the Symboles of the Eucharist which being thus consecrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Cyril we invocate God over that propitiatory host for the Common peace c. and what he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we entreat others usually say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we offer unto thee All intending thereby that they offered up their Prayers to God for those particulars by and through the intercession of Jesus Christ represented in the signes of that holy mystery certainly an edifying and innocent rite But the Church of Rome foysting in under the disguise of this excellent custome private Masses and in them a pretence of Christ really not mystically sacrificed and that sacrifice applied and determined to the souls of such persons as the Priest shall by his memento's limit Our Reformers endeavouring to a-move all occasion of abetting that wicked practise transposed and inverted the Order of this prayer to the Place you see CHAP. VII THE COMMUNION Then shall follow this exhortation at certain times when the Curate shall see the people negligent to come to the holy Communion WE be come together at this time dearly beloved brethren to feed at the Lords supper unto the which in Gods behalf I bid you all that be here present and beseech you for the Lord Jesus Christs sake that ye will not refuse to come thereto being so lovingly called and biddeâ— of God himself Ye know how grievous and unkinde a thing it is when a man hath prepared a rich feast decked his table with all kinde of provision so that there lacketh nothing but the guests to sit down and yet they which be called without any cause most unthankfuly refuse to come Which of you in such a case would not be moved Who would not think a great injury and wrong done unto him Wherefore most dearly beloved in Christ take ye good hâ—ed lest ye withdrawing your selves from this holy supper provoke Gods indignation against you It is an easie matter for a man to say I will not communicate because I am otherwise letted with worldly businesse but such excuses be not so easily accepted and allowed before God It any man say I am a grâ—evous sinner and therefore am afraid to come Wherefore then do you not repent and amend When God calleth you be you not ashamed to say you will not come When you should return to God will you excuse your self and say that you be not ready Consider earnestly with your selves how little such feigned excuses shall avail before God They that refused the feast in the Gospel because they had bought a farm or would try their yokes of Oreâ— or because they were married were not so excused but counted unworthy of the heavenly feast I for my part am here present and according to mine office I bid you in the name of God I call you in Christs behalf I exhort you as you love your own salvation that ye will be
our profession which is to follow the example of our Saviour Christ and to be made like unto him that as he died and rose again for us so should we which are baptised die from sin and rise again unto righteousnesse continually mortifying all our evil and corrupt affectioâ—s and dayly proceeding in all vertue and godlinesse of living  1 B. of Edw. 6. The Minister shall command that the children be brought to the Bishop to be confirmed of him so soon as they can say in their vulgar tongue the Articles of the faith the Lords prayer and the ten Commandments and be further instructed in the Catechisme set forth for that purpose accordingly as it is there expressed The Minister shall command that the Crisoms be brought to the Church and delivered to the Priests after the accustomed manner at the purification of the Mother of every childe  And that the children be brought to the Bishop to be c.  And so let the Congregation depart in the name of the Lord.  Note that if the number of children to be baptised and multitude of people present be so great that they cannot conveniently stand at the Church door then let them stand within the Church in some convenient place nigh unto the Church door And there all things be said and done appointed to be said and done at the Church door Q Of them that are to be Baptised in private houses in time of necessity By the Minister of the Parish or any other lawful Minister that can be procured 〈…〉 and Curates shall often admonish the people that they defer not the 〈…〉 infants any longer then the Sunday or other holy day next after the childe be born unlesse upon a great and reasonable cause declared to the Curate and by him approved And also they shall warn that without great cause and necessity they procure not their children to be baptised at home in their houses And when great need shall compel them so to do then Baptisme shall be administred on this fashion Common Prayer 1 2 B. of Edw. 6. Lit. of Q. Eliz. First let the lawful Minister and them that be present call upon God for his grace and say the Lords prayer if the time will suffer And the childe being named by some one that is present the said lawful Minister shall dip it in the water or poure water upon it saying these words First let them that be present call upon God for his grace and say the Lords prayer if the time will suffer And then R one of them shall name the childe and dip him in the water or poure water upon him saying these words I baptise thee in the name of the Father and of the Son and of the holy Ghost And let them not doubt that the childe so baptized is lawfull and sufficiently baptised and ought not to be baptised again But yet neverthelesse if the childe which is after this sort baptized do afterward live it is expedient that it be brought into the Church to the intent  1 B. of Edw. 6. That if the Priest or Minister of the same Parish did himself baptise that childe the Congregation may be certified of the true form of Baptisme by him privately before used To the entent the Priest may examine and try whither the childe be lawfully baptised or no. And if those that bring any childe to the church c. Or if the childe were baptised by any other lawful Minister that then the Minister of the Parish where the childe was born or Christened shall examin and try whither the childe be lawfully baptised or no. In which case if those that bring any childe to the Church do answer that the same childe is already baptised then shall the Minister examine them further saying  Common Prayer 1 2 B. of Edw. 6. Lit. of Q. Eliz. By whom was the childe baptised By whom was the child baptised Who was present when the child was baptised Who was present when the childe was baptised And because some things essential to this sacrament may happen to be omitted through fear or hast in such times of extremity therefore I demand further of you Whither thy called upon God for Grace and succour in that necessity T With what matter was the childe baptised With what thing or what matter they did baptise the child V With what words was the childe baptised With what words the childe was baptised Whither they think the childe to be lawfully and perfectly baptised Whither think you the childe to be lawfully and perfectly baptised And if the Minister shall proue by the answers of such as brought the childe that all things were done as they ought to be Then shall not he Christen the childe again but shall receive him as one of the flock of the true Christian people saying thus I Certifie you that in this case ye have done well and according unto due order concerning the baptising of this childe which being born in original sin and in the wrath of God is now by the laver of regeneration in baptisme received into the number of the children of God and heires of everlasting life For our Lord Jesus Christ doth not deny his grace and mercy unto such infants but most lovingly doth call them unto him as the holy Gospel doth witnesse to our comfort on this wise AT a certain time they brought children unto Christ that he should touch them and his disciples rebuked those that brought them But when Jesus saw it he was displeased and said unto them Suffer little children to come unto me and forbid them not for to such belongeth the kingdom of God Uerily I say unto you whosoever doth not receive the kingdome of God as a little childe he shall not enter therein And when he had taken them up in his armes he put his hands upon them and blessed them After the Gospel is read the Minister shall make this exhortation upon the words of the Gospel FRiends you hear in this Gospel the words of our saviour Christ that he commanded the children to be brought unto him how he blamed those that would have kept them from him how he exhorted all men to follow their innocency Ye perceive how by his outward gesture and deed he declared his good will toward them For he embraced them in his armes he laid his hands upon them and blessed them Doubt ye not therefore but earnestly beleeve that he hath likewise favourably received this present insant that he hath imbraced him with the armes of his mercy that he hath given unto him the blessing of eternal life and made him partaker of his everlasting kingdom Wherefore we being thus perswaded of the good will of our heavenly father declared by his son Jesus Christ toward this infant let us faithfully and devoutly give thanks unto him and say the prayer which the Lord himself taught and in declaration of our faith let us reâ—â—te
O God let all the people prayse thee Then shall the earth bring forth her increase and God even our God shall give us his blessing God shall blesse us and all the ends of the world shall fear him Glory be the Father and to the Son c. As it was in the beginning is now c. The Psalm ended and the man and the woman kneeling afore the Lords table the Minister standing at the 1 B. of Edw. 6. Altar table and turning his face toward them shall say Lord have mercy upon us Answer Christ have mercy upon us Minister Lord have mercy upon us Our Father which are in heaven c. And led us not into temptation Answer But deliver us from evil Amen Minister O Lord save thy servant and thy handmaid Answer Which put their trust in thee Minister O Lord send them help from thy holy place Answer And evermore defend them Minister Be unto them a tower of strength Answer From the face of their enemy Minister O Lord hear our prayer Answer And let our cry come unto thee Minister O God of Abraham God of Isaac God of Jacob blesse these thy servants and sow the seed of eternal life in their mindes that whatsoever in thy holy word they shall profitably learn they may indeed fulfil the same Look O Lord mercifully upon them from heaven and blesse them And as thou didst send thy blessing upon Abraham and Sarah to their great comfort so vouchsafe to send thy blessing upon these thy servants that they obeying thy will and alway being in safety under thy protection may avide in thy love unto their lives end through Jesu Christ our Lord Amen Omitted This prayer next following shall be omitted where the woman is in Bucer past childe birth O Mercifull Lord and heavenly father by whose gratious gift mankinde is increased we beseech thee assist with thy blessing these two persons that they may both be fruitful in procreation of children and also live together so long in Godly love and honesty that they may see their childrens children unto the third and fourth generation unto thy praise and honour through Jesus Christ our Lord Amen O God which by thy mighty power hast made all things of naught which also after other things set in order didst appoint that out of man created after thine own image and similitude woman should take her beginning and knitting them together didst teach that it should never be lawful to put a sunder those wham thou by matrimony hadst made one O God which hast consecrated the state of matrimony to such an excellent mystery that in it is signified and represented the spiritual marriage and unity betwixt Christ and his Church look mercifully upon these thy servants that both this man may love his wife according to thy word as Christ did love his spouse the Church who gave himself for it loving and cherishing it even as his own flesh and also that this woman may be loving and amiable to her husband as Rachel wise as Rebecca faithful and obedient as Sarah and in all quietnesse sobriety and peace be a follower of holy and Godly matrons O Lord blesse them both and grant them to inherit thy everlasting kingdome through Jesus Christ our Lord Amen Then shall the Minister say ALmighty God which at the beginning did create our first parents Adam and Eve and did sanctifie and joyn them together in mariage poure upon you the riches of his grace sanctifie and 1 B. of Edw. 6. †blesse you that ye may please hun both in body and soul and live together in holy love unto your lives end Amen Then shall begin the Communion and after the Gospel shall be said a Sermon wherein ordinarily so oft as there is any mariage the Office of man and wife shall be declared according to holy Scripture Or if there be no Sermon the Minister shall read this that followeth AL ye which be married or which intend to take the holy estate of Matrimony upon you here what holy Scripture doth say as touching the duty of husbands toward their wives and wives toward their husbands Saint Paul in his Epistle to the Ephesians the fift Chapter doth give this commandment to all married men ye husbands love your wives even as Christ loved the Church and hath given himself for it to sanctifie it purging it in the fountain of water through the word that he might make it unto himself a glorious congregation not having spot or wrinckle or any such thing but that it should be holy and blamlesse So men are bound to love their own wives as their own bodies He that loveth his own wife loveth himself For never did any man hate his own flesh but nourisheth and cherisheth it even as the Lord doth the congregation For we are members of his body of his flesh and of his bones For this cause shall a man leave father and mother and shall be joyned unto his wife and they two shall be one flesh This mystery is great but I speak of Christ and of the congregation Neverthelesse let every one of you so love his own wife even as him self Likewise the same saint Paul writing to the Colossians speaketh thus to all men that be married Ye men love your wives and be not bitter unto them Hear also what Saint Peter the Apostle of Christ which was himself a married man saith unto all men that are married ye husbands dwell with your wives according to knowledge giving honour unto the wife as unto the weaker vessel and as heires together of the grace of life so that your prayers be not hindred Hitherto ye have heard the duty of the husband toward the wife Now likewise ye wives hear and learn your duty towards your husbands even as it is plainly set forth in holy scripture SAint Paul in the forenamed Epistle to the Ephesians teacheth you thus Ye women submit your selves unto your husbands as unto the Lord for the husband is the wives head even as Christ is the head of the Church And he also is the saviour of the whole body Therefore as the Church and congregation is subject unto Christ so likewise let the wives be also in subjection unto their own husbands in all things And again he saith let the wife reverence her husband And in his epistle to the Colossians saint Paul giveth you this short Lesson Ye wives submit your selves unto your own husbands as it is convenient in the Lord. Saint Peter doth also instruct you very godly thus saying Let wives be subject to their own husbands so that if any obey not the word they may be won without the word by the conversation of the wives while they behold your chast conversation coupled with fear Whose apparel let it not be outward with braided haire and trimming about with Gold either in puting on of gorgeous apparel but let the hid man which is in the heart be without all
Penitent which were under excommunication should carry the bodies of Christians 〈◊〉 〈◊〉 Where Epiâ—hanius lived others were â—eculiorly designed for this Office these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose care conversant about the disposal of dead bodies Whether voluntary charity inclined these Copiates to this Office or whether they were hirelings and mercenary I can not determine the labour they underwent maketh me suspect them servile and of the lowest row On the contrary Na ianzene speaking of St. Bazils funeral saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His body was taken up and car◠〈◊〉 by the Saints Which Saints may very well be esteemed the eminentest of Christians especially when this St. Gregories Scholar St. Hierom tells us that his famous Paula was Translata Episcoporum manibus servicem feretro subjicientibus carried by the Bishops supporting the Bier with their hands and shoulders Whereby the Office was not it seems so servile nor of such disparagement as the first Authorities would pretend to render it To bring these ends neerer together and yet not to depreciate and undervalue the credit of the witnesses I conceive the best way is to yield up all for true and that the Bishops and eminent Persons did assume this Office onely at the first egress from the house and also at the last ingress into the Church and that the great toyl and drudgery between both was undergone by Penitents as part of their Canonical penance or by the Copiastae who therefore gained the name of Labourers because they contracted a lassitude by bearing the Corps to Church But by these all or which you will the Corps went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in state with Psalmodies one after another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What 's the matter what means this singing of Psalms expoâ—tulateth St. Chrysostome and then makes answer Do we not praise and glorifie God because at length he hath given the deceased a Crown of Glory The body being in this solemn Pomp brought to the Church was placed in media Ecclesia in the midst of the Church over which before interment there was usually made in praise of the Dead a funeral Oration and sometimes more than one For as I said before of Sermons upon other occasions so at funeral solemnities Orations were performed by many the first at the end of his Harangue or Speech usually raising up another So St. Basil in his upon St. Barlaam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But why do I by my childish stammering disparage this Triumphant Martyr Let me give way for more eloquent tongues to resound his praise let me call up the louder Trumpets of more famous Doctors to set him forth Arise then I say c. And so Nazianzene bespeaketh St. Basil being present at his Fathers Funeral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strike up with thine own voice I am the Resurrection Our solemn attending on the hearse of a deceased friend the embalming of him with a funeral Oration the care to see him decently inhumed and all other dues of exteriour honour we pay to that Noble clod are but those civilities which ethnique Philosophy hath dictated to her disciples God certainly expects more from Christianity than from Infidelity he expecteth from Christians conformity to his own precepts whereof this is one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye be not sorrowful at all at the loss of your friends not so the tears our blessed Saviour shed at the death of Lazarus legitimate and warrant ours but we must not be sorrowful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as others are some Jewes as the Sadduces and all Heathens how that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are without hope They give all for lost if some few dreamed of I know not what Elisian fields for the soul yet generally concerning the body they were of opinion with the Tragedian post mortem nihil est after death nulla retrorsum no hope that ever the body should recover life and be re-united with the soul. So that upon such occasions Hope is our Christian duty our duty I say not our complement not what we may do or leave undone but what we must do Now the proper object of this Hope is the Resurrection of the Body which followeth in the next verse Them which sleep in Jesus will God bring with him So then here is cause of great comfort as to the state of our departed friend what though for the present and an inconsiderable moment his flesh shall rot and waste to dust yet shall it rise again and be restored to a state of Glory and as this meditation is of singular consolation in respect of the dead so is it no less applied to the living That spectacle of mortality presented to the eyes of the beholders is lecture enough to assure them of their like change and what must they do in the interim The Apostle bidds them Hope for what for temporal benefits and accommodations for things of this life No. If in this life only we have hope in Christ we are of all men most miserable Of the Resurrection of their flesh unto glory and eternal life this undoubtedly So then funeral solemnities ought to excite in us Hope that is a certain expectation of the General Resurrection Nor will closet soli-loquies and private contemplation of that day serve our turns it is a sociable duty for so the Apostle makes it Comfort your selves one another with these words 1 Thess. c. 4. v. 18. What words With discourses concerning the Resurrection The premised context certainly implyeth as much as if he should say that they who are laid into the earth and nothing said at their interment declaring the mystery of the Resurrection Let their bodies be never so decently treated human they may Christian burial they cannot have From all this which hath been said the excellency of our Church her burial Office and the true conformity it beareth to Canonical Scripture will evidently appear Of the whole Service three parts of four are nothing else but pure Canonical Scripture the choicest parcels thereof being collected thence to declare the Doctrine of the Resurrection agreable to the Primitive Practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ministers reading those undoubted promises which are exhibitea â—â— Sacred Scripture concerning our holy Resurrection next devoutly sung such of the Sacred Psalms as were of the same subject and argument For the rest the praying part what is it but the application of that Doctrine to the benefit of the living and a desire that they with all the faithful departed may at that day have perfect consummation and bliss both in body and soul. In sure and certain hope of the Resurrection These words have not as some mistake peculiar reference to the party deceased but import the faith of the congregation then present in the Article of the Resurrection and that their own bodies shall rise again
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
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-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