these in the time of Edward the sixth and the three last in the time of c Queen Elizabeth This being thus it will be worth the inquiry what it was that did first dictate to us the necessity of the Reading-desk The satisfying of which doubt will reside in reminding you of what I discoursed upon the Rubrique before Morning Prayer viz. that the service was to be said in the Accustomed place of the Church or Chancel That this place regularly was the Quire or Chorus now because in some Churches a belfery interposing or over great distance impeding the voice the People would bear too slender a part in those Orations it was therefore in such cases left to the Ordinaries discretion to vary from the former course and to assign such a place as he should think meet for the largeness and straightness of the Church and Quire for so are the words of the Advertisements Now this liberty was as readily taken as freely indulged The Ordinaries flexible at the sollicitations of their subordinate Ministres allowing them in several places to supersead their former practice setling the Morning and Evening Service in the Church as a place more edifying and in order to it tolerating the frame of a Reading-desk which dispensation begun at first by some few Ordinaries became in process of time to be recommended from one to another untill it amounted to a general and universal practice In the stead This Office being erected in default of publique and solemn Pennance it may here seem pertinent to give an account of the ancient practice and the most material concernments thereof viz. by declaring what it was upon whom by whom imposed how long by what degrees and with what ceremonies persons in that state were restored to the Communion of Believers and received absolution First it was an Ecclesiastical censure by which some persons were ordered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be cast out of the Church that is interdicted not onely the participation of the Lords Supper but all sociable converse in Divine Offices being not admitted to Common Prayers Imposed it was upon such as Apostatized in the times of persecution were convicted of heresy schism contumacy adultery drunkenss or such notorious crimes They who inflicted this censure were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. Paul 1 Tim. 5. 7. The Ruling Elders the Probati seniores in Tertullian the majores natu in St. Cyprian not Lay-Elders as some most erroneously suppose but those Elders qui baptizandi manuum imponendi ordinandi habuerunt potestatem who had power to baptize to confirm to ordein as the same Father assureth us no one whereof was ever pretended to by Lay-Elders Nor were they meer Presbyters as distinct from Bishops but both Bishops and Presbyters Bishops in chief and Presbyters in a fraternal consociation for though some words in St. Cyprian sound in favour of his acting alone and exercising a sole power in Excommunication yet when I hear him profess to his Presbyters A primordio Episcopatus mei statui nihil sine consilio vestro privata sententia genere I resolved from my first instalment in Episcopacy never to act any thing of mine own head without your advice I cannot but conceive that his Presbyters were admitted joynt Commissioners with him though the definitive sentence passed it is like in his name when he was present As for the time how long this Pennance was to continue as the Greek and Latine differed each from other so was neither at unity without it self but varied with the times in an arbitrary course protending and contracting it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the rate and assise of the Office as the Constitutions have it In the Greek Church at first the party censured was separated from the Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three five or seaven weeks according to the nature of the Office A very gentle and mild procedure if the severity of after times be considered which in stead of those weeks appointed years nay and more then so extending the censure sometimes even to twelve years as shall be seen anon The time once perfixt and determined the Bishop or his Penetentiary upon evident tokens of sincere contrition had power notwithstanding to abbreviate and shorten it at pleasure So the Councel of Ancyra decreed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Bishops examining the demeanour of Penitents shall have power to use more clemency towards such as shall deserve it So in the Nicene Councel liberty is given likewise to the Bishop where he observes men truly penitent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deal more favourably with them Persons lapsed lying under the censure of the Church thus and so long it will not be amiss to enquire how they spent their time in this interim and by what degrees they were repristinated and rendred in their former state The most clear and most satisfactory account whereof is given us by Gregorius Neocaesariensis commonly called Thaumatergus Upon their first expulsion saith he they were assigned their stations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without in the Churcb-yard where they were enjoined as saith S. Basil also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beseech the prayers of the Faithfull as they entred This place therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their weeping mourning and howling there most commonly they spent three years Their next step was into the Porch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this place was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there they stood amongst the Audients to hear the Sermon preached and holy Scriptures read where they tarried three years more Their third remove was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the very nave and body of the Church close up to the Catechumenium This place was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substration because there they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 throw themselves down to receive the Priests blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting thenselves all along prostrate and even knocking the floor with their foreheads whilest the Priest prayed and holding his hand over them gave them his benediction And from this very familiar custome of Prostration or Penitential incurvation at length the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came after to be usually applied to Adoration as in the Liturgy ascribed to S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the doing of Reverence by Adoration He who was in this Classis S. Gregory tells us was to go out with the Catechumens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which there seems an evident difference betwixtt he practice of this time being about 260 and that of the times succeeding the Councel of Laodicea For by that Councel it was expresly ordered that the Catechumens and Penitents should be dismis'd apart for the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the Catechumens are dismissed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The prayer of the Penitents must succeed And here give me leave to note further to you that the 〈◊〉 〈◊〉
The Lords Prayer alwayes part of the Communion Office F The ten Commandments with their Responces a laudable part of our Service G Epistles their ground H Glory be to thee O Lord is ancient use I standing up at the Gospel very ancient why appointed what posture antiently used at the Lessons read and Word preached Africa differed from other Churches K The Nicene Creed Creeds enlarged in Articles as Heresies sprung up The Ancients observed no strict formula's The Hierosolymitan Creed compared with other parcels of Antiquity No Creed in the ancient Service of the Eastern Church till Anno 511. nor till after that in the Service of the Western L Postils why so called Bidding of Prayers before the Sermon The original ground of them An ancient form thereof Preachers varied therein Bidding and Praying all one in effect Prayer before the Sermon in the Primitive Church St. Ambrose his form The people also prayed for the Preacher In the first times many preached one after another in one Forenoon The ancient Homilies avoid thorny subtilties and nice questions King James his Order recommended to present practice M A discourse upon the 18 Canon of the Council of Laodicea The order of Divine Service then The Prayer for the Caâ—echumens begun the Service It s formula out of Chrysostome The Communion did not begin in the Eastern Church upon the dismission of the Catechumens The several dismissions of that Church All comprehended in the Missa Catachumenon of the Western Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N Four offerings at the Communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alms a constant concomitant not accepted from all Differences in the Offertory Sentences betwixt the Scotch Service and ours whence derived O Two offerings intended by our Church Oblations how distributed in the Primitive Church Sportulantes fratres who Mr. Seldens mistake Oblations ceased not upon the payment of Tythes P Oblations anciently brought to the Altar The Chest for Alms where placed in the beginning of the Reformation Q Offering-dayes what Collar-dayes at Court Hermanus R Prayer for the whole state of Christs Church Many ancient Formula's thereof S Dypticks Rolls not Tables T Commemoration of the Dead Innocent at first but after abused V Two sorts of Dead commemorated The commemoration anciently used after the Elements were consecrated Why the Order transposed by our Reformers pag. 171 172. CHAP. VII A The Eucharist whence derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 different things and had different forms B Men and women sate separate one from another C Mixing of water with wine Ancient The reasons for it Dy Draw neer when to be said Chancels anciently peculiar to the Clergy The Emperor onely priviledged Laique Communion what Why Chancels allotted to the Clergy onely The people usually received at the Chancel door E Confession why necessary before the Communion The Priests posture at the Altar standing and why F Sursum corda Ancient G So also the Responces H Proper Prefaces I Trisagium Ancient Two Hymns so called K Consecration not performed by the words of Primitive Institution The sense of the Fathers The Ancient custom of saying Amen to the consecration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what in Justin Martyr L Remembrance of Christs Passion at the Eucharist Ought to be as well by verbal commemoration as by mental meditation The ancient formes M The bread anciently delivered into the Communicants hands N Kneeling in the act of receiving commended sometime used in Antiquity where practised since the Reformation O The various forms of delivering the Elements That of our Church justly preferred before the rest P The Scotch order for saying Amen by the party â—â—â—â—â—ing commended Singing of Psalms during the Communicating ancient Q The Roman order defective in the most proper Sacrifice R The Angelical Hymn Difference betwixt an Hymn and a Psalm The Hymn mis-placed in the Masse-book Our order more consonant to Antiquity The Council of Carthage cleared S The Benediction by whom to be given The custom of bowing at it T The second service when to be read V A Rubrick unhappily omitted W The remains of the Consecrated Elements how anciently disposed X To receive thrice in the year an ancient practice CHAP. VIII A Baptism how called in Antiquity why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Illumination Barnabas his Epistle corrected Why the Laver of Regeneration a dissent from Mr. Selden and Dr. Hamond about its derivation B Sacrament what whence derived Sacramentum and Jusjurandum differ Baptism most properly a Sacrament why the office in order of place after the Communion C Easter and Whitsuntide why anciently times allotted for Baptism D Rivers the first Foâ—ts Baptisteries when erected the Directory felo de se. E Sanctifying of water what it meaneth F Two signings with the Cross anciently relating to Baptism one before and the other after why the Cross used in our Church after Baptism G The form of ancient Exorcism H Interrâ—gatories moved to Infants vindicated by the Primitive practice and parallel with the civil usages of others I Abrenunciation ancient several modes observed therein K Imposition of names why used at Baptism L Dipping not necessary England noted of singularity in that particular inconveniences thereof Many baptized in the same Baptisteries Women and men had several rooms in one Baptistery Diaconisses their office at the Baptising of women M Triple mersion ancient why ordained single mersion or aspersion the rule of our Church N White vestments ancient O Two Unctions anciently distinguished four several wayes P The Rubrique explained concerning the Cross. The first original ground of that Ceremony Miracles wrought with it Why miracles ceased why Timotheus and Epaphroditus cured without them Dr. Reinolds a friend to the Cross after the explanation of it The Cross not operative demonstrated by K. James his â—nâ—itting it in the Charismal office Q Private Baptism proved lawful by several Authorities R The former Rubrique allowed of womens Baptising S Necessity dispenceth with accidental formalities T Water a necessary element Beza his errour V What are the essential words of Baptism W Children to be baptized where the testimony is doubtful p. 237. CHAP. IX A Confirmation in what sense a Sacrament The closing ceremony of Baptisme Why very expedient at this time The Directory defective towards her own Principles B Confirmation by what names anciently called C The necessity of Catechising What Catechists were a dissent from Learned men Catechists not Presbyters Usually lay-men Women Catechised by women and why an especial reason for it in the Greek Church Sanctimonial Catechumens what not the same with Audientes as is commonly supposed in what sense sometimes called Audientes Lent set apart for Catechising Competents what The excellency of our Catechisme K. James his most judicious direction D The language of the hand what Imposition of hands denoteth E Confirmation peculiar to the Apostles and their Successors Bishops VVhy so Never performed by Presbyters VVhat
the same being now by us reduced to a setled form We have occasion to repeat somewhat of that which hath passed And how at our very first entry into the Realm being entertained and importuned with Informations of sundry Ministers complaining of the errors and imperfections of the Church here aswell in matter of Doctrine as of Discipline Although We had no reason to presume that things were so far amisse as was pretended because We had seen the Kingdom under that form of Religion which by Law was established in the dayes of the late Queen of famous memory blessed with a peace and prosperity both extraordinary and of many years continuance a strong evidence that God was therewith wel pleased Yet because the importunity of the Complainers was great their affirmations vehement and the zeal wherewith the same did seem to be accompanied very specious We were mooved thereby to make it Our occasion to discharge that duty which is the chiefest of all Kingly duties that is to settle the affaires of Religion and the Service of God before their own Which while We were in hand to do as the contagion of the sicknesse reigning in our city of London and other places would permit an assembly of persons meet for that purpose Some of those who misliked the state of Religion here established presuming more of Our intents then ever we gave them cause to do and transported with humour began such proceedings as did rather raise a scandal in the Church then take offence away For both they used forms of publick serving of God not here allowed held assemblies without authority and did other things carrying a very apparent shew of Sedition more then of Zeal whom We restrained by a former Proclamation in the month of October last and gave intimation of the conference We intended to be had with as much speed as conveniently could be for the ordering of those things of the Church which accordingly followed in the moneth of January last at Our Honour of Hampton Court where before Our Self and our Privie Councel were assembled many of the gravest Bishops and Prelates of the Realm and many other learned men aswell of those that are conformable to the state of the Church established as of those that dissented Among whom what oâ—r pains were what our patience in hearing and replying and what the indifferency and uprightnesse of Our judgement in determining We leave to the report of those who heard the same contenting our Self with the sincerity of our own heart therein But We cannot conceal that the successe of that Conference was such as happeneth to many other things which moving great expectation before they be entred into in their issue produce small effects For We found mighty and vehement Informations supported with so weak and slender proofs as it appeareth unto Us and Our Councel that there was no cause why any change should have been at all in that which was most impugned the book of Common Prayer containing the form of the Publick Service of God here established neither in the doctrine which appeared to be sincere nor in the Forms Rites which were justified out of the practise of the Primitive Church Notwithstanding we thought meet with consent of the Bishops and other learned men there present That some small things might rather be explained then changed not that the same might not very well have been born with by men who would have made a reasonable construction of them but for that in a matter concerning the Service of God We were nice or rather jealous that the publick Form there of should be free not onely from blame but from suspition so as neither the common Adversary should have advantage to wrest ought therein contained to other sense then the Church of England intendeth nor any troublesome or ignorant person of this Church be able to take the least occasion of cavil aginst it And for that purpose gave forth Our Commission under our great Seal of England to the Archbishop of Canterbury and others according to the form which the Laws of this Realm in like case prescribed to be used to make the said explanation and to cause the whole Book of Common Prayer with the same Explanations to be newly printed Which being now done and established anew after so serious a deliberation although We doubt not but all our Subjects both Ministers and ofâ—ers will receive the same with such reverence as appertaineth and conform themselves thereunto every man in that which him concerneth Yet have We thoâ—ght it necessary to make known by Proclamation Our authorizing of the same And to require and enjoyn all men aswel Ecclesiastical as Temporal to conform themselves unto it and to the practise thereof as the onely publick form of serving of God eâ—â—ablished and allowed to be in this Realm And the rather for that all the learned men who were there present as well of the Bishops as others promised their conformitie in the practise of it onely making suit to Us that some few might be born with for a time Wherefore We require all Archbishops Bishops and all other publick Ministers aswell Ecclesiastical as Civil to do their duties in causing the same to be obeyed and in punishing the offenders according to the Laws of the Realm heretofore established for the authorizing of the said Book of Common prayer And We think it also necessary that the said Arch-Bishops and Bishops do each of them in his Province and Diocesse take order that every parish do procure to themselves within such time as they shall think good to limit one of the said books so explained And last of all We do admonish all men that hereafter they shall not expect nor attempt any further alteration in the Common and publick form of Gods Service from this which is now established for that neither will we give way to any to presume that our own judgement having determiÌ„ed in a matter of this weight shal be swaid to alteration by the frivolous suggestions of any light spirit neither are We ignorant of the inconveniencies that do arise in Government by admitting innovation in things once setled by mature deliberation And how necessary it is to use constancy in the upholding of the publike determinations of States for that such is the unquietnesse and unstedfastnesse of some dispositions affecting every yeer new formes of things as if they should be followed in their unconstancy would make all actions of States ridiculous and contemptible whereas the stedfast maintaining of things by good advice established is the weale of all Common-wealths Given at our Palace of Westminster the 5. day of March in the first year of Our reign of England France and Ireland and of Scotland the seven and thirtieth God save the KING The Preface THere was never any thingby the wit of man so wel devised or so sure established which in continuance of time hath not been corrupted as among other things it may plainly appear
heard the book of Job read unto you at its solemn office and peculiar time And a little after sequente die speaking of good-Fryday Lectus est de more liber Joniae the next day according to the old wont was read the book of Jonas his convert St. Aust. to the same purpose Nunc interposita est solemnitas sanctarum dierum quibus certas ex Evangelio lectiones oportet in Ecclesia tractari quae ita sunt annuae ut aliae esse non possunt Now is the Solemnity of the holydayes meaning Easter wherein set Lessons out of the Gospel are ordered to be read which are so determined and limited as they can be no other And elsewhere intercesserunt ut omitteremus textum hujus Epistolae quaedam pro diebus festis solemnia lectionum quae non potuerunt nisi legi Solemn Lessons appointed for festival dayes which must not be left unread interposed and caused me to omit a while the text of this Epistle The Contents of the Chapters were devised as helpful indexes to facilitate the more speedy finding out of the most remarkable passages being onely serviceable for private use For which reason from the tenth Chapter of the Prov. to the twenty fift there are no contents prefixt these Chapters being not as the other written in method or upon a set subject but occasionally uttered at several times and observed by Solomons Courtiers who committed them to writing as they occurred to their memories And before every Lesson the Minister shall say thus The Primitive Custome in this particular was surpassing edifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deacon stood up proclaiming aloud Listen my Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the Reader begins to read first inviting his audience to attention by saying these words Thus saith the Lord. After the first Lesson shall follow Te Deum This order of intermixing Hymnes and Psalmes with Lessons is made in pursuance of that excellent Canon of Laodicea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not meet to sing the Psalmes in a continued course in the Church but to interpose a Lesson between evey Psalm So ordered saith Balsamon that this might be as a rest in musick and after that the congregation to sing again that the service might not be thought tedious and therefore he Con's that Councel many thanks for so discreet a Canon Indeed Breve videbitur tempus quod tantis operum varietatibus occupatur The variety of such changes is an excellent disposing of the time in such imployments Nothing is certainly more delightful not onely to the outward senses of the Body but even to the very soul it self then variety this it is which calls up in her her former vigor and vivacity this that makes her shake off her former lassitude embracing every new object with a most greedy desire every change is as it were an unbending of the minde the very heathen Orator found it so Stilus lectione requiescit ipsius lectionis taedium vicibus levatur The stile is refresht by reading and reading it self is much relieved by interchanges The observation of this Rule in other relations hath been motive all sufficient to Gods people in all ages to frame their Divine service so Mosaick of so many peeces so commodiously disposed to rescue each other from tediousnesse as upon every transition and passage from one Duty to another the spirit may still reserve an appetite whence it is that Consessions prayers Doxologies Psalms Lessons c. are assigned their proper vicissitudes and divide the time alloted for such sacred perfomances so as the soul may attend every motion of them Te Deum laudamus This hymn passeth up and down as the Composition of St Ambrose and St. Augustine joyntly upon occasion of St. Augustines conversion and Baptisme by St. Ambrose But the very learned Primate of Armagh produceth two very ancient M. S. S. wherein it is ascribed to Nicetius and from Monardus proveth that it is not mentioned by any ancient Author before St. Bennet betook himself to a monastick life which was about the year 500 who speaks of it in his Canonical Rules or Benedictine Office in whose time one Nicetius a Bishop lived and perhaps the same to whom it is ascribed But be he the Author or be he not the frame is so excellently modelled as the Church of human structure could not enjoyn a better and indeed the structure 't is alone that is human the materials being divine and of sacred derivation as for the avoiding of prolixity I have noted in the Margin Or Benedicite This is called the Hymne of the three children the first mention I finde of it in antiquity is in the fourth councel of Toledo Anno 634. which saith Ecclesia Catholica per totum Orbem diffusa celebrat the Catholick Church spread over all the Earth doth sing it and that juxta antiquam consuetudinem agreeable to the ancient custom Benedictus This hymn with Nunc dimittis and Magnificat are faulted because being made upon occasion of particular benefits they are not applicable to all To which it is answered that these hymns are not absolutely commanded but being joyned with others the rule of our Church is precisely this or that leaving in the minister a power to make his own election Again this Argument hath the same force and edge against Davids Psalms many of which were composed upon private emergences and seem as incommodious for publick concernments which yet we dare not upon that account proscribe out of the service of the Church Nor may I pretermit the Canon of the Belgick Church established by the Synod of Dort Hymni Mariae Zachariae Simeonis cantabuntur the Hymns of Mary Zachary Sime on shall be sung Then shall be said the Creed The Creed neither this nor any other was never any part of the Liturgy or publick office either in the Greek or in the Latine Church until nigh upon 600. years after Christ the onely and constant use thereof in publick was the prescribing it as the great Lesson for the Catechumens to learn and rehearse in Publick in order to their Baptisme So for this Creed Ruffinus tells us it was the Roman mode qui gratiam Baptismi suscepturi sunt fidelium populo audiente symbolum reddunt They who are about to receive the grace of Baptism rehearse the Creed in the hearing of all the faithful And being himself about to expound upon it he first premiseth that he intends to tie himself to the order and form quem in Aquileiensi Ecclesia per lavacri gratiam suscâ—pimus which in the Church of Aquileia we received when we were admitted to the laver of Regeneration So for the Hiero solymitan Creed Cyril his Catecheses are explications upon it for the instruction of the Carechumens so for the Nicene or rather the Constantinopolitan Creed Epiphanius tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Catechumen who intended
to come to the blessed Laver was first to learn it not a man of them nor any other author of reputation giving the least hint of it as any parcel of the Liturgy As to the antient names by which it was called there occur first Regula fidei the Rule of faith used by Tertullian then Symbolum fidei the symbol of Faith as Cyprian very often sometimes confessio fidei the confession Faith The Creed here inserted passeth under the Title of the Apostles Creed supposed by many to have been composed by the Apostles when they were about to disperse themselves into their several walks to be the summary of their Faith every Apostle collating one Article his share to the frame But our Church did not confide in this Relation and therefore hath delivered her self very sparingly in these saving terms Symbolum quod vulgo Apostolorum dicitur the Creed which is vulgarly denominated from the Apostles And learned Vossius hath evidently proved it is a vulgar error and that really the Apostles made no such Creed His arguments are first there is not the least syllable witnessing any such Creed made by them neither in the Acts of the Apostles nor in their Epistles Secondly amongst all the Ecclesiastical writers not a man mentions it Thirdly that if any such Creed had been made by the Apostles the Antient Fathers of the Church would never have presumed or attempted to contrive so many several confessions but would have acquiesced in this Fourthly if this Creed had been delivered totidem verbis by the Apostles there would not have appeared in several Churches such variety of confessions with such Additions such omissions of Articles as the year 400. represents many instances where-of he gives in comparing the three Creeds of Rome Aquilegia and the East as Ruffinus renders them But whereas that judicious man takes exception against the word Catholick in the Article of the Holy Catholick Church and yields this reason Apostolorum aetate nondum obtinebat consuetudo ut Christiani dicerentur Catholici In the Apostolical age custome had not yet prevailed to call Christians Catholicks That assertion being negative is tenant only by courtesie and were it precisely true yet can it not be rationally deduced from thence that the word Catholick was not in that age applied to the Church especially there being Record extant to the contrary For Ignatius who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversed familiarly with the Apostles tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Jesus Christ is there is also the Catholick Church In the right he is confident I am Catholicae nomen apponi caepit ut Ecclesia quae toto orbe obtineret distingueretur à conventiculis haere-ticorum The word Catholick began to be annext that the Church over spreading all the earth might be severed from the Conventicles of hereticks And so Clemens Alexandrinus 120. years before the Nicene Councel clearly applieth it for speaking of those Hereticks of the primitive times he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all their Conventicles were juniors to the Catholick Church which having demonstrated by evident reasons at length he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supereminently and by way of excellence we say the Primitive and Catholick Church is one to which perhaps that Article of the Constantinopolitan Creed alluded I believe one Catholick and Apostolick Church for Apostolick and Primitive are in that application Convertibles If then the word Catholick entred upon this account viz. as a mark of difference to separate the true Church from the Conventicles of Hereticks and such conventicles there were whereof there is no doubt in the Apostles days the inference is spontaneously consequent that in that early age it might be entertained But to return to the Creed if it was not framed by the Apostles how came it to derive denomination from them my answer is because it is an excellent epitome of their Doctrine and contrived in a neer resemblance to their own Language or rather because a great part of it was probably digested by the Apostolick Church though some Articles were added by after times So the great Creed is called the Nicene though many things were affixt to it by the Councel of Constantinople and some things since For certain it is the Primitive Church not farr distant from the Apostolick age had a Creed resembling this of the Apostles as to most particulars and the substance of the Articles though with some syllabical variations as it is evident by Tertullians Regula fidei which he renders thus A Belief in one God Allmighty Creator of the world and his Son Jesus Christ born of the Virgin Mary crucified under Pontius Pilate raised again the third day received up into heaven sitting there now at the right hand of his Father who shall come again to judge both the quick and the dead at the Resurrection of their flesh Where the Articles concerning the Holy Ghost and the Church being omitted they are to be supplied from the forme of Catechizing then in use which was in truth a Creed So Cyprian si aliquis illud opponit eandem legem Novatianum tenere quam Catholica Ecclesia tenet eodem quo nos Symbolo baptisare But some will say Novatian holds the same rule of faith with the Catholick Church baptiseth with the profession of the same Creed With the rehersal then of the Creed they were baptized sub tribus nominibus testatio fidei pignoratur the testification of our faith is made under three sacred names saith the same Tertullian and thence inferreth necessariò adjicitur Ecclesiae mentio quoniam ubitres id est Pater filius spiritus Sanctus ibi Ecclesia quae trium corpus est Of necessity the mention of the Church must follow for where these three are the Father Sonne and Holy Ghost there is the Church the body of all three Which perhaps was Ignatus his meaning when he said where Jesus Christ is there is the Catholick Church This is also further made out by Cyprian who lived not long after Tertullian and an African too for mentioning a forme of interrogation taken out of the Baptismal Symhol he renders it thus Credis in viâ—anâ— aeternam remissionem peccatorum per sanctam Ecclaesiam i. e. Doest thou believe eternal life and forgiveness of sins by the holy Church where there is not only mention of the holy Church and of forgiveness of sins but also of life everlasting which learned Vossius will have to be an additional article after Russinus his time True it is what he saith out of Hierome Omne Christiani dogmatis Sacramentum carnis resurrectione concluditur All the mysteries of the Christian faith were then terminated in the Resurrection of the flesh and so Tertullian concludeth his rule of faith but yet that notwithstanding the Article of life everlasting might be as by S. Cyprian it is clear it was not no new addition but represented in a
Sanctimonials which are chose to officiate about women to be baptized are to be instructed and fitted for the place that they may be able with edifying and wholsome doctrine to teach ignorant and unskilful women what to answer to such interrogatories as shall be administred unto them when they came to be baptized Thus have I evidently manifested that Clemens his Presbyter could not in this place be a Catechist in the persuing of which proof I hope my discourse hath not seemed tedious because not impertinent upon the whole matter all that I can make out concerning Catechists is that in the deputation of persons for that office regard was rather had to their abilities and qualifications then to the degrees or orders whereby they were distinguished from others To come now to Catechumens they were to speak properly such as were desirous to be instructed in the mysteries of the Christian profession such as had their Catechumenium or distinct place in the Church assigned for their station such as were admitted not only to hear the word read and preached but were permitted also to be present at some prayers Learned men generally describe them by Audientes as if they were altogether the same persons And they may it is true promiscuously so pass one for another but not in their sence that is not taking Audientes for such as were Hearers of the word in publick Assemblies Such Audients and Catechumens being not terms convertible but evidently in all antiquity distinct The councel of Nice concerning lapsed persons resolvs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that three years they should continue as Hearers only and after that to pray with the Catechumens So also in the Constitutions ascribed to Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let the Deacon proclaim away Infidels begone Hearers and silence being made let him say pray ye Catechumens In both which places a remarkable real as well as nominal difference is to be discerned between the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearers and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 catechumens these staying behinde when they were sent away Audientes in their large sence were in truth all persons the faithful only excepted who were permitted to be present at the lessons read and the sermon preached as appeareth by the fourth councel of Carthage Episcopus nullum prohibeat ingredi in Ecclesiam et audire verbum Dei sive gentilem sive haeriticis sive Judaum usque ad Missam Catechumenorum Let the Bishop forbid none from comming into the Church to hear Gods word be he heathen be he heretick be he Jew and there to abide until the service of the Catechumens Grant I do that Cyprian calls the same persons Catechumeni in one Epistle and Audientes in another But these are called Audientes upon a clear other account not in reference to their attention to the word of God in publick assemblies but as Xenophon is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates his hearer in relation to their being taught by such whom this Father called even now Doctores Audientium Instructers of the hearers and were no other then Catechists So that the errour and mistake lyeth in the notion and application not in the word it self Having hitherto discoursed what Catechists and Catechumens were it will next be seasonable to inquire into the time anciently set apart for this sacred exercise which was the 40 days of Lent Consuetudo apud nos ejusmodi est ut his qui baptisandi sunt per quadraginta dies publice trademus sanctam et adorandam Trinitatem The custome with us is such that all Lent long we teach persons to be baptized the mysteries of the Blessed Trinity whereby it is discernable that catechizing was then antecedent which with us is subsequent to Baptisme and reason good it should be so men of ripe years then coming to the font who were not allowed their Proxies but were to give an account of their own belief Nevertheless though Catechumens were by such instruction fitted for Baptisme yet did they not always enter the Font so soon as they were prepared for it but delayed their admission to this Sacrament as long as they pleased some not for a few years as is evident by Arnobius and St. Augustine who both wrote many pieces of Divinity when they were Catechumens and before they were baptized When any purposed to receive this holy seal the fashion was for them to give in their names that the Church might know who they were which desired to be initiated the week before Easter and Whitsunday and from that time of entring their names they were called competentes Appropinquabat Pascha dedit nomen inter alios competentes i. e. the feast of Easter was at hand he gave in his name amongst the rest of the competents So Ambrose dimissis Catechumenis Symbolum aliquibus competentibus tradebam i. e. the Catechumeni being sent away I delivered the creed to certain competents Now although competents came thus to be distinguished from the Catechumeni as one remove above them yet was this nominal difference not always punctually observed by the Ancient Fathers but sometime they gave the name of Catechumen to such an one as was ready to be baptized So the very forementioned Authors St. Ambrose Credit etiam Catechumenus in crucem Domini Jesu qua et ipse signatur i. e. The Catechumen believeth also in the cross of the Lord Jesus wherewith he is signed that is when he gave in his name for Baptisme this ceremony being then applied to him St. Augustine Quando Catechumeni ad gratiam sancti lavacri festinant solemniter cantatur Psalmus 41. i. e. When the Catechumens are hastening to the holy laver this forty first Psalm is usually sing This may suffice to be delivered concerning the Cateehumens the candidates of the christian faith as St. Hierome calleth them as they are represented in the writings of the Primitive times As to the make and form of a Catechisme our first Reformers more consulted the condition of their own then the practice of the Primitive times who required in persons to be baptized no other prae cognita or things to be foreknown then the Articles of the Christian faith and in some places the Lords Prayer Our Reformers adding the Decalogue with very edifying explanations of them But these being thought defective as to the Doctrine of the Sacraments it was by King James appointed that the Bishops should consider of an addition to it in that concernment which was done accordingly in that excellent frame we see being penn'd at first by Bishop Overal then Dean of Pauls and allowed by the Bishops So that therein indeed throughout the whole frame of our Churches Catechism that Golden Rule of that Judicious Prince is punctually observed viz. the avoiding of all odde curious deep and intricate questions no Magisterial determination of the Priorities or Posteriorities of the Absoluteness or
the Alterations H Antiently Bishops visited in person An uniformity of Articles commended I The Canons 1603. not repugnant to the Act for uniformity The power of the civil Magistrate in Ecclesiastical matters K The occasion of the conference at Hampton-court L The Proclamation of King James obligatory to Obedience M Our service not taken out of the Masse-book N The Pye Several acceptations of the word O Apocryphal Lessons lawful to be read The Minister hath Liberty to exchange them for Canonical Scripture They are more edifying then many Chapters of the Canon appointed by the Directory P The Bishops to interpret in doubtful cases Q The several degrees of the first Reformation R What meant by the Minister saying daily prayer either privately or openly S Ceremonies of humane Institution lawful Proved by the several confessions of Reformed Churches T Order in the Church of Divine institution Orders to be obeyed not disputed where they are not simply unlawful V The Churches prudence and moderation in her first Reformation W Significant Ceremonies lawful X Superstition defined Y Our Ceremonies elder then the Masse-Book Directory a Popish word Z Scandal no just exception against our Liturgy by the confession of Geneva herself More scandalized and more justly by the Directory then our Common Prayer pag. 17. CHAP. II. A The division of the Psalmes very discreet The ancient manner of singing them various in Antiquity The 15. Cannon of the Council of Laodicea Expounded B Bookes and Chapters of Canonical Scripture least edifying omitted C The Rubrick for proper Lessons cleared D A necessary Caveat to Ministers E Differences between the former Kalendars and ours Why several Saints are added now more then formerly F Feasts instrumental to piety The Jews fasted on high festivals till noon Whence our Fasts before some Holy-dayes Why not before All. G Holy-dayes why fit to be established by Parliament Why instituted The Churches power to ordain them The judgment of forein Churches and Divines Zanchy cleared a demur upon the best Reformed Churches Our Holy-dayes not derived from the Pagans yet warrantable if they were pag. 55. CHAP. III. A Morning and Evening Prayer agreeable to the Jewish and Christian practice The three houres of Prayer in the Temple The 6. of private devotion B Where Morning and Evening Prayer are to be said Why the place left arbitrary to the Bishop C What meant by Chancels shall stand as they have done D Ornaments in Cathedrals E The Surplice defended and primitive practice set down F A discourse concerning the Translations of the Bible where the obstacle was that our Liturgy was not reformed in this particular G To begin with confession ancient H What meant by the word alone in the Rubrick of absolution I The Lords Prayer why pronounced in a loud voice K The primitive practice concerning Amen L The Versicles and Responds Canonical Scripture approved by Bucer M The original of the Doxology its antiquity N Hallelujah at what time to be used O The Invitatory what and why devised P The Number of Lessons in the Romish Church Our manner of reading them most conformable to antiquity The Contents of the Chapters of what use Q The primitive custome before every Lesson R The benefit of mixing Psalmes or Hymnes with Lessons S Te Deum how ancient T Benedicite ancient V Benedictus and other Hymns vindicated used by the Dutch Church W The Creed anciently no part of the Liturgy how imployed why called the Apostles the Catholick Church a phrase as ancient as Ignatius Reason why so called The variety of Symbols whence derived why the Creed pronounced standing X The Lord be with you whence derived Difference betwixt it and Peace be to you Y Let us pray an ancient formula Z Lord have mercy upon us c. called the lesser Litany A A O Lord shew thy mercy upon us c. are canonical Scripture B B Collects why so called p. 71. CHAP. IIII. A Catechising part of the Evening Office The want thereof the cause of heresie Judgement of the Synod of Dort Sermons where in the Primitive Church part of the Evening Office B Evening Prayer why so called An ancient Evening Hymn C The Doxology of the Pater Noster why omitted in our service D A necessary Rubrick added by the Scotch Liturgy E Athanasius his Creed falsly so called yet ancient and extant in Anno 600. after Christ. F Litanies Ancient in the Western Church long before Mamercus Reformed by Gregory the Great ours whence derived the Gesture proper for it G Wednesdaies and Fridaies why dayes of fastings Stations what and why so called Tertullian cleared H Forgiving our Enemies a peculiar of Christianity The Jewish and Romish practice contrary to it I Repeated Prayers most powerful K The Thanksgiving for Rain c. a necessary Reformation p. 97 CHAP. V. A The Introit what B Epistles and Gospels very necessary why Epistles when all are not so The reason and defence of that denomination C Advent what and why observed D Christmas day It s antiquity variously observed in the primitive times The precise day dubious and unnecessary to be known Calvin passionately for it Observed by the Synod of Dort and the Belgick Church A main argument for it E Two Communions anciently in one fore-mâ—n F Why the Feasts of St. Stephen St. John and Innocents are celebrated neer Christmas day G Antiquity of the Circumcision feast H Epiphany what Ancient I Ashwednesday and Lent the original and various observation of them K Palm Suâ—day how observed L The holy week why so called M Maunday Thursday a day of great note N Good-Friday anciently a very high day a day of general Absolution O Easter-Eve the great day of Baptising competents Watching the Sepulchre whence derived P Easter-day of Apostolical institution Q Easter-Mnoday and Easter-Tuesday very anciently observed R Dominica in Albis S Rogation dayes why instituted T Ascension day why rarely mentioned in Antiquity Pentecost what Synods anciently summoned about this time V Whitsunday why so called a private conjecture W St. Andrews day why the first festival X Conversion of St. Paul why not observed Paul and Peter one intire festival anciently and of late years Y The Purification of Mary anciently how called why Candlemass-day Z The Annuntiation of the Virgin Mary how Ancient A St. Philip and Jacob and All-Saints B St. Peter hath no single day C The Festival of Mary Magdalen why discontinued p. 133. CHAP. VI. A Immediately after what meant by it a Bell usually rang betwixt morning Prayer and the Sermon so also in Scotland B Notorium what who notorious Offenders in the sense of our Church the 109 Canon the Committee 1641. the Ordinance of Parliament Octob. 20. 1645. the Imperial Law Primitive practice our Saviours president in admitting Judas The main reason for free admission C Charity how necessary to a Communicant One loaf in the primitive Church Agapae the holy Kiss D The Table where to stand in Communion time E
meant by Presbyteri consignant in the counterfeit Ambrose F Vnction or Chrism an ancient ceremony belonging to Confirmation why separated at length from it and indulged to Presbyters The Arausican Council diversity of readings Sirmundus his Edition defended Whence two Chrismations in the Church of Rome G Signing with the Cross a companion of unctson H Children when anciently confirmed I Communication of the Eucharist to succeed presently upon Confirmation p. 261. CHAP. X. A. The Matrimonial Office very necessary Marriage ought to be blessed by a Minister Our Saviour and the Primitive Fathers did it Set forms anciently used B. Times prohibited for Marriage upon what Law founded The Directory as guilty of Popery therein as our Church C. Marriage anciently celebrated ad ostium Ecclesiae D Mutual consent of both Parties necessary Espousals what E The giving of the Woman ancient F. The excellence of the English mode in receiving the Wife from the Priest G. The right hand a Symbole of fidelity H. A Ring why given by the man The ancient use of Rings I. Why the Ring is laid upon the Book K. Why the Ring is put upon the 4th singer the usual reason rejected L With my Body I thee worship what meant by it M. The blessing ought to be by imposition of hands N. Why the married couple to communicate O. The visitation of the sick a necessary Office P. A sound faith how necessary Q. Charity very necessary to a dying man R. So also Almes-giving S. Absolution how commendable and comfortable The several kinds of absolution T. Extreme unction why laid aside V. Communion of the sick vindicated Calvin foâ— it W. Reservation of the consecrated Elements anciently very laudable X. The various customs of bearing the Corps to Church Copiatae what Why Hymns sung all along as the corps was born Y. The Resurrection of our bodies ought to be the chief of our Meditations upon funeral occasions Z In sure and certain hopes c. What meant by it AA Prayer for the Dead in the Romish Church implyeth not Purgatory The mind of the Breviary opened Trentals what BB. Communion at Burials ancient why now laid aside The Original of Oblations Doles at Funerals and Mortuaries p. 291 CHAP. XI A The grounds of Thanksgiving after Child-birth why rather for this than other deliverances B Our Church doth not Judaize Difference betwixt our practice and Jewish Purification C What meant by the word Church into which the woman is to come D The woman not enjoined a veil F The 121 Psalm not abused E But deliver us from evil why returned by way of response F Commination how often used in the year G Why read in the Pulpit A discourse of reading-Desks none setled by Rule before the Canons 1603. upon what occasion devised H A Discourse of publick Pennance By whom it was imposed and how long to continue The several motions of it in the Greek Church What meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what and what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Errours noted in the Editions of Zonaras and Balsamon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Penitential customs in the Western Church Africa most severe and why The ancient mode of Excommunicating of notorious offenders out of Gratian Discourse upon it Adgeniculari charis Dei in Tertullian Penitents when reconciled in the Latine Church The Ancient Discipline commended and Vote for its restauration I What meant by the word Curate in our Liturgy K Homilies whether part of our Churches Service And whether the Doctrine of our Church L Calvins Epistle to the Protector mis-dated in all Editions p. 315 FINIS THE BOOK OF COMMON PRAYER AND Administration of the SACRAMENTS AND Other RITES and CEREMONIES OF THE CHURCH OF ENGLAND CHAP. I. An Act for the uniformity of Common-Prayer and service in the Church and administration of the Sacraments WHere at the death of our late soveraign Lord King Edward the sixt there remained one uniform order of common service and prayer and of the administration of Sacraments Rites and Ceremonies in the Church of England which was set forth in one book entituled the book of Common-prayer and administration of the sacraments and other rights and ceremonies in the Church of England authorized by act of Parliament holden in the lift and sixt years of our said late soveraign Lord king Edward the sixt entituled an Act for the uniformity of Common-prayer and administration of the Sacraments the which was repealed and taken away by act of Parliament in the first yeer of the raign of our late soveraign Lady Queen Marie to the great decay of the due honour of God and discomfort to the professours of the truth of Christs religion Be it therfore enacted by the authority of this present Parliament that the said statute of repeal and every thing therein contained onely concerning the said book and the service administration of Sacraments rites and ceremonies contained or appointed in or by the said book shall be void and of none effect from and after the feast of the Nativity of Saint John Baptist next coming And that the said book with the order of service and of the administration of Sacraments rites and ceremonies with the alteration and additions therein added and appointed by this statute shall stand and be from and after the said feast of the Nativity of Saint John Baptist in full force and effect according to the tenour and effect of this statute any thing in the aforesaid statute of repeal to the contrary notwithstanding And further be it enacted by the Queens highnesse with the assent of the Lords and Commons of this present Parliament assembled and by the authority of the same that all and singular ministers in any Cathedral or parish Church or other place within this realm of England Walâ—s and the marches of the same or other the Queens dominions shall from and after the feast of the Nativity of saint John Baptist next coming be bounden to say and use the Mattins Even-song celebration of the Lords Supper and administration of each of the sacraments and all other common and open prayer in such order and form as is mentioned in the said book so authorized by Parliament in the said fift and sixt year of the raign of king Edward the sixt with one alteration or addition of certain Lessons to be used on every Sunday in the year and the form of the Letanie altered and corrected and two sentences onely added in the delivery of the Sacrament to the Communicants and none other or otherwise And that if any manner of Parson Uicar or other whatsoever minister that ought or should sing or say common prayer mentioned in the said book or minister the sacraments from and after the feast of the â—ativity of saint John Baptist next coming refuse to use the said common prayers or to minister the sacraments in such Cathedral or parish Church or other places as he should use to minister the same in such order and form as
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-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
by the common prayers in the Church commonly called divine service The first original and ground whereof if a man would search out by the ancient Fathers he shall finde that the same was not ordained but of a good purpose and for a great advancement of godlinesse For they so ordered the matter that all the whole Bible or the greatest part thereof should be read over once in the year entending the thereby that the Clergy and specially such as were Ministers of the Congregation should by often reading and meditation of Gods word be stirred up to godlynesse themselves and be more able to exhort other by wholsome Doctrine and to confute them that were adversaries to the truth And further that the people by dayly hearing of holy scripture read in the Church should continually more and more in the knowledge of GOD and be the more enflamed with the love of his true Religion But these many yeers passed this godly and decent order of the ancient Fathers hath been so altered broken and neglected by planting in uncertain Stories Legendes Respondes Verses vain Repetitions Commemorations and Synodalls that commonly when any Book of the Bible was begun before three or four Chapters were read out all the rest were unread And in this sort the book of Esay was begun in Advent and the book of Genesis in Septuagesima but they were onely begun and never read through After like sort were other books of holy Scripture used And moreover whereas saint Paul would have such language spoken to the people in the Church as they may understand and have profit by hearing the same the service in this Church of England these many years hath been read in Latine to the people which they understood not so that they have heard with their eares only and their heart spirit and minde have not been edified thereby And furthermore notwithstanding that the ancient fathers have divided the Psames into seven portions whereof every one was called a Nocturn now of late time a few of them hath been daily said and oft repeated and the rest utterly omitted Moreover the number and hardnesse of the rules called the Pye and the manifold changings of the service was the cause that to turn the book only was so hard and intricate a matter that many times there was more businesse to finde out what should be read then to read it when it was found out These inconveniences therfore considered here is set forth such an order wherby the same shall be redressed And for a readinesse in this matter here is drawn out a Kalender for that purpose which is plain and easie to be understanded wherein so much as may be the reading of holy scriptures is so set forth that all things shall be done in order without breaking one peece from another For this cause be cut off Anthems Respondes Invitatories and such like things as did break the continual course of the reading of the scripture Yet because there is no remedy but that of necessity there must be some rules therefore certain rules are here set forth which as they be few in number so they be plain and easie to be understanded So that here you have an order for prayer as touching the reading of holy Scripture much agreeable to the minde and purpose of the old fathers and a great deal more profitable and commodious then that which of late was used It is more profitable because here are left out many things whereof some be untrue some uncertain some vain and superstitious and is ordained nothing to be read but the very pure word of God the holy scriptures or that which is evidently grounded upon the same and that in such a language and order as is most easie and plain for the understanding both of the readers and hearers It is also more commodious both for the shortnesse thereof and for the plainnesse of the order and for that the rules be few and easie Furthermore by this order the Curates shall need none other book for their publick service but this book and the Bible By the means whereof the people shall not be at so great charges for books as in times past they have been And where heretofore there hath been great diversity in saying and singing in Churches within this Realm some following Salisbury use some Hereford use some the use of Bangor some of York and some of Lincoln Now from hence forth all the whole Realm shall have but one use And if any would judge this way more painful because that all things must be read upon the book whereas before by the reason of so often repetition they could say many things by heart if those men will weigh their labour with the profit and knowledge which dayly they shall obtain by reading upon the book they will not refuse the pain in consideration of the great profit that shall ensue thereof And for as much as nothing can almost be so plainly set forth but doubts may arise in the use and practising of the same To appease all such diversitie if any arise and for the resolution of all doubts concerning the manner how to understand do and execute the things contained in this book The parties that so doubt or diversly take any thing shall alway resort to the Bishop of the Diocesse who by his discretion shall take order for the quieting and appeasing of the same so that the same order be not contrary to any thing contained in this book And if the Bishop of the Diocesse be in doubt then he may send for the resolution thereof unto the Arch-Bishop Though it be appointed in the forewritten Preface that all things shall be read and song in the Church in the English tongue to the end that the Congregation may be therby edified yet it is not meant but when men say Morning and Evening prayer privately they may say the same in any Language that they themselves do understand 1. B. of Edw. 6. neither that any man shall be bound to the saying of them but such as from time to time in Cathedral and Collegiat Churches Parish Churches and Chappels to the same annexed shall serve the Congregation And all Priests and Deacons shall be bound to say daily the Morning and Evening prayer either privately or openly except they be let by preaching studying divinity or by some other urgent cause Scotch liturgy of which cause if it be frequently pretended they are to make the Bishop of the Diocesse or the Arch-Bishop of the Province the Judge and allower And the Curate that ministreth in every Parish Church or Chappel being at home and not being otherwise reasonably letted shall say the same in the Parish Church or Chappel where he ministreth and shall toll a Bell thereto a convenient time before we begin that such as be disposed may come to hear Gods word and to pray with him THE PREFACE THE Church of Christ hath in all ages had a prescript form
is not a ceremonial law as much of Moses law was but it is a religion to serve God not in bondage of the figure or shadow but in the freedom of the spirit being content onely with those ceremonies which do serve to a decent order and godly discipline and such as be apt to stir up the dull minde of man to the remembrance of his duty to God by some notable and special signification whereby he might be edified Furthermore the most waighty cause of the abolishment of certain ceremonies was that they were so far abused partly by the superstitious blindnesse of the rude and unlearned and partly by the unsaciable avarice of such as sought more their own lucre then the glory of God that the abuses could not well be taken away the thing remaining still But now as concerning those persons which peradventure will be offended for that some of the old ceremonies are retained still if they consider that without some ceremonies it is not posible to keep any order or quiet discipline in the Church they shall easily perceive just cause to reform their judgements And if they think much that any of the old do remain and would rather have all devised anew Then such men granting some ceremonies convenient to be had surely where the old may be well used there they cannot reasonably reprove the old onely for their age without bewraying of their own folly For in such a case they ought rather to have reverence unto them for their antiquity if they will declare themselves to be more studious of unity and concord then of innobations and new-fanglenesse which as much as may be with the true setting forth of Christs religion is alwayes to be eschewed Furthermore such shall have no just cause with the ceremonies reserved to be offended For as those be taken away which were most abused and did burden mens consciences without any cause so the other that remain are retained for a discipline and order which upon just causes may be altered and changed and therefore are not to be esteemed equall with Gods law And moreover they be neither dark nor dumb ceremonies but are so set forth that every man may understand what they do mean and to what use they do serve So that it is not like that they in time to come should be abused as the other have been And in these our doings we condemne no other nations nor prescribe any thing but to our own people onely For we think it convenient that every countrey should use such ceremonies as they shall think best to the setting forth of Gods honour and glory and to the reducing of the people to a most perfect and Godly living without errour or superstition And that they should put away other things which from time to time they perceave to be most abused as in mens ordinances it often chanceth diversly in divers countries Annotations upon CHAP. I. A The necessity of Common Prayer And of a Book of Common Prayer â—b Arguments for set forms Proved to have been used in the three first centuries after Christ. And approved by Reformed Churches B. Set forms of Administring the Sacraments Proved by Primitive practise C. Rites and Ceremonies fit to be prescribed D. Every Particular Church hath authority to prescribe set forms and Rites The main ground of uniformity E. A necessity of an Act for uniformity F. The present Act a revivor of a former G. The Parliament did onely ratify not make the Alterations H. Antiently Bishops visited in person An uniformity of Articles commended I. The Canons 1603. not repugnant to the Act for uniformity The power of the civil Magistrate in Ecclesiastical matters K. The occasion of the conference at Hampton Court. L. The Proclamation Of King James obligatory to Obedience M. Our service not taken out of the Masse-Book N. The Pye several acceptations of the word O. Apocryphal Lessons lawful to be read The Minister hath Liberty to exchange them for Canonical Scripture They are more edifying then many Chapters of the Canon appointed by the Directory P. The Bishops to interpret in doubtful cases Q. The several degrees of the first Reformation R. What meant by the Minister saying daily prayer either privately or openly S. Ceremonies of humane Institution lawful Proved by the several confessions of Reformed Churches T. Order in the Church of Divine institution Orders to be obeyed not disputed where they are not simply unlawful V. The Churches prudence and moderation in her first Reformation W. significant Ceremonies lawful X. Superstition defined Y Our Ceremonies elder then the Masse-Book Directory a Popish word Z. Scandal no just exception against our Liâ—urgy by the confession of Geneva her self More scandalized and more justly by the Directory then our Common Prayer THE Book of Common Prayer As God is the first principle and Prime efficient of our being so that very being of so supereminent a quality is obligation of the highest importance for us to defer to him the greatest Honour we possibly can That which hath the ordering and disposal of this Honour to him is Religion the most noble the most proper act of Religion is Prayer an act by which we turn Tenants to God and own him as the Donor of every good and perfect gift A duty enforced by our Saviours expresse command Pray alwayes so he Luke 18. 1. Continually so his blessed Apostle 1 Thes. 5. 17. that is Levant and couchant morning and evening sutable to the Diurnal sacrifices in the Temple that at least A duty dignified with the gift of miracles exemplified in Elias Joshua and many more Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. if the solitary prayer of one single supplicant be so operative what would it do in a full Assembly who combining together besiege and beset God with their prayers such a storming of and forceable entry into heaven being most acceptable to him as Tertullian elegantly Such an advantage hath the Publick above the Private the Church above the Closet and hence a necessity of Common Prayer But there may be a necessity of Common Prayer yet no necessity of a Book of Common Prayer that is of a set form The prayers of the Minister in the Congregation for the Congregation are Common Prayers which are Prayers conceived and without book Answer Confest such Prayers may in some sort be called Common Prayers but not so properly as set forms because the Minister who officiateth Publickly is but the Agent the representative of the people in their resort to God Now in arbitrary Prayer he cannot so well be called the mouth of the Assembly or said to send up his prayers on their errand when they are not privy to one syllable he will deliver when he speaks alwayes his own not alwayes their sence in which case the peoples Amen should be as Arbitrary as is his Prayer and if upon some dislike at the either matter or form the people think fit to suspend their
sunt quos dirigit amor i. e. they are the best natured whom love perswades so plures sunt quos corrigit timor they are more numerous whom awe constrains upon which very score necessary it was to call in aid of the civil power which was done here by act of Parliament So that no one order had reason to except against this established form the Clergy were imployed as contrivers of the model The laity from the highest to the lowest all Kings Lords and Commons were interested in the ratification wherby a coercive power in order to conformity was constituted And that the said book with the order of service c. This act is not introductory of a now Liturgy but a reviver of the old that of the fift and sixth of Edward the 6 the remains of which structure are so considerable notwithstanding it hath gone twice to the mending as may worthily give it the denomination of Edward the 6 his Liturgy With one alteration c. It must not be imagined that either the Queen or the Parliament made those alterations for the review of the Liturgy was commited by the Queen to certain Commissioners viz to Mr. Whitehead Doctor Parker after Arch-Byshop of Canterbury Doctor Grindal after Bishop of London Doctor Cox after Bishop of Ely Doctor Pilkinton after Bishop of Durham Doctor May Dean of St. Pauls Doctor Bill Provost of Eaton and Sr. Thomas Smith These adding and expunging where they thought meet presented it to the Parliament who onely established what they had concluded upon As for the several changes Alterations and differences betwixt this Liturgy of ours and that of the 2 of Edward 6. this statute takes not notice of them all but what is defective herein Smectymnuâ—s hath supplyed as shall be observed at their several occurrences To inquire in their visitation c. Diocesan visitations were alwayes of very eminent use in the Ecclesiastical Polity and peculiar of the Episcopal function Indeed none â—o fit to make the scrutiny and lustration as he who is to pronounce the censure upon this account Primitive Bishops held themselves obliged as no disparagement to their Grandure to perform the office in their own persons St. Augustine plead it in bar to Celer's action of unkindnesse against him for not writing sooner Quâ—niam visitandarum Ecclesiarum ad meam Curam pertinentium necessitate profectus sum i. e. Because saith he I was gone a broad upon abusinesse of necessity the visiting of such Churches as were within my cure So the Mareotick Clergy in the defence of Athanasius Bishop of Alexandria against a calumny of his adversaries make mention of his visitation in person and not onely so but also that they themselves were of his train when he went upon that service In after times their work encreasing so as they could not well attend it themselves they had their Periodeutae and Itinerary Vicars to go the circuit for them these acting still agreeable to a series of Articles enjoyned by their Bishops In the beginning of the Reformation when it much concerned the Civil power to act as we say of natural agents ad extremum Potentiae to the utmost of its politick hability King Henry the eighth and Edward the sixt and Queen Elizabeth though I presume upon consultation had with the Clergy assumed and exercised the Authority of framing and imposing a body of Articles for Episcopal visitations which had certainly this very commendable property that they preserved uniformity whereas the leaving them to every arbitrary fancy and the exercise of that liberty by some Bishops of later memoray was in my opinion a probable way of erecting Altar against Altar and creating Schisme in the Church The Queens Majesty may by the like advice c. There was in the Act premised a prohibition with a penalty annext to it that no Parson Vicar or other whatsoever Minister shall use any other rite ceremony order form c. then is mentioned in the Book of Common prayer against this constitution a caveat is entred here whereby the Queen may by the advice of her Commissioners or metropolitan ordain and publish such farther Ceremonies or Rites as may be most for the advancement of Gods glory c. So that upon the entertainment of this exception the rule is corroborated as to all particulars not so exempted and consequently that none might innovate any Rite not expressly enjoyned in the book of Common Prayer then established or Book of Canons legally to be framed afterwards Which clause of reserve was no impowring nor enabling the Queen with any new and upstart authority but onely a declaration of what was resident in her before as inseparably incident to the supream Dominion vested in the Crown Agreeable to which She Anno. 1597. authorised the Clergy then met in Convocation to make and publish certain Canons which she after confirmed under the great Seal of England Other Canons there were made Anno 1571. But being not ratified with royal Authority I suppose they were not obligatory enough to constrain obedience and as concerning these of 1597. the formal words of her heires and successors being omitted in those Ratifications they were supposed onely obligatory during her Reign and that they together with her self breathed their last Whereupon King James in the first year of his reign issued forth a new Commission by his letters Patents to the Convocation then assembled therein giving them full power and Authority to consult and agree upon such Canons c. as they should think necessary which being concluded upon by the Clergy and presented to his Majesty He did for himself his heires and lawful successors confirm them with his royal assent as may be seen more at large in that Ratification Indeed the supremacy of the Civil Magistrate as to confirmation and a cogency of external obedience in Religious and Ecclesiastical affaires is no usurpation upon the Churches right as the Romish party contend against us but hath been approved of in the purest times and therefore whereas they seem to presse us with the objection That our Religion is Parliamentary because some concernments thereof have been Ratified by Act of Parliament Our answer is that Parliaments Enact not without the Royal assent This is onely this that vital spirit which regularly animates those establishments and from such assent the two first general Councels not to insist upon Nationals received their confirmation Eminent is that of Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I therefore so often mention the Emperours in the series of my History though Ecclesiastical because that from the very first of their becoming Christians all Church matters depended upon their pleasure so as the greatest and Oecumenical Councels were then and are still convented by their order and summons As concerning these Canons of our Church Regal assent it was alone which firmed them the Parliament though then sitting not being resorted to nor interposing their Authority an unhappy disjunctive
Testament of more edification it shall be well done of Ministers Ecclesiastical to spend their time to consider of such Chapters before hand which mutation being restrain'd to the Old Testament alone administers probable occasion of conjecture that our Church thereby intended an allowance of declining Apocryphal Lessons on holy-dayes that the history of the Saints might be the better complcated by some expresse Chapters of the New Testament which will be the lesse controverted if it be withal observed that in the sense of our Church the ancient model of both the Canonical and Apocryphal books passe under the complexed notion of the Old Testament That they are at all permitted by our Church is accounted by her adversaries grande nefas and yet they are not ignorant that as Canonical Scripture they are not read that in the Primitive Church they as also Clemens his Epistles to the Corinthians were read that the Belgick Church in her confession grants they may lawfully be read That their own Sermons have as little of the spirit either of infallibility or Sanctification as those books That exclusive Parenthesis of the Directory But none of those which are commonly called Apocrypha had been I must confesse a prudent I say not a necessary Order had the edification of the people been better provided for by certain Lessons of the Canon succenturiated according to the Order of the Scotish Liturgy in their stead but when I perceive not onely a liberty given but a requisitenesse commended by the same Directory in the reading of very many Chapters not onely lesse but not at all edifying to a popular Auditory such are some Chapters in Genesis in Leviticus very many some in the Chronicles c. which are required to be read in their order then will they have just cause to wish either those Apocryphals postliminiated again or others of the Canon to succeed them whereby the Congregation might receive better instruction Nothing can almost be so plainly set forth but doubts may rise It is a rule in the Law Lex positiva non omnia cogitat plura enim sunt negotia quam vocabula Positive Law cannot fore-cast and prevent all questions there being more matters then words to declare them upon which consideration fit it is there should be a power in reserve for the stating of emergent doubts in whom can this power more prud ently be lodged then in Bishops the spiritual Governours of our Church whose experience and discretion must be valued above the rate of ordinary Pastors Ecclesiae salus in summi sacer dotis dignitate pendet cui si non exors quaedam ab omnibus eminens detur potestas tot in Ecclesiis efficientur schismata quot sacerdotes The safety of the Church depends upon the dignity of the Chief Priest to whom unlesse a power be given matchlesse and supereminent above all others there will be soon as many Schismes as Priests But though the Power decretory and deciding be reposed in the Bishop yet it is not indefinite but limited to a non-repugnancy to any thing contained in this Book In the English tongue The work of reformation was not more glorious then difficult being to enterprise upon such habits as many hundred of years continuance seemed to render insuperable so that if it went slowly on at first and got ground but by inches the grand opposition it found is sufficient to excuse it A work it was not for artificers to undertake not for a giddy multitude to order not for any beneath the very Supream Magistrate to meddle with a work it was fit onely for a King and therefore could not be begun until it found a King fit for the work Such a King at length appeared Henry the eight a King of great courage and withal of prudence The first onset he gave in order to this work was the bringing God Almighty and his people acquainted by causing them to understand each other for whilst the people spake to God and he to them they knew not what they did not understand each other nor he them because he onely understands the language of the heart not the babling of the lips for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what vocal words are to us the same is the cogitation of our hearts to God not they him because they understood the Romish Religion better then the Romish tongue therefore to redresse this very great mischief to their souls this Kings first care is to render Divine offices a in tongue their native English familiar to them But this he effected not all at once but by degrees and first he begins with the great essentials of Religion the Pater Noster Creed and Decalogue these were imparted to them in the English tongue by his injunctions Anno 1536. then he proceeded to the communication of the sacred Scripture to them by a Translation of his own authorising Anno 1540. But as yet the publick Service was kept lockt up from them to indulge them therefore his Royal favour in this particular also he caused an extract to be drawn out of the Latin Service containing many of the best and most edifying Prayers which with the Litany all translated into the vulgar tongue under the title of his Primer by injunction bearing date the sixth of May 37. of his Reign he published for the good of his Subjects But King Henry dying not long after he left what he had begun to be compleated by his Son Edward This Prince zealously devoted to the service of Gods Church plied him as fast as the perplexity of the work and little time he lived would well permit The Bible which I told you before King Henry had commended to the use of his people not long after upon reason of State he was enforced to withdraw from them again and the restauration of it was King Edwards first endeavour by injunctions dated July the last 1547. confirming also the use of the other things as Pater Noster Creed Decalogue Primer and Litany But nothing was done yet in reference to the Sacrament of the Altar as they called it then whereof the Clergy had extended and extorted the moity the Cup from the people therefore ful restitution was made in the next and first Parliament to such as did in both kindes desire it And because slender benefit this Act of Grace was like to prove as long as in the service proper to it they understood not a syllable for the Reformation formerly made had not proceeded to the Communion office this consideration drew on another peece of Reformation viz. the forming and collecting of an office in the vulgar tongue sutable to that great ordinance and this was done by the Bishops and others convened by the Kings command at Windsor passing under the Title of The order of the Communion which was a breviate and summary of neer resemblance to that we now have and was published March the 8. 1548. But this was onely an
by Riccardus upon Proclus deceive me not it was a fast day it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which we were wont to fast till night Now a fast-day could not have a fasted vigil As for St. Mark and Philip and Jacob they fall within the fifty dayes after Easter which priviledged them from having fasts Amongst all the rest onely St. Michael and St. Luke have no fasts Not St. Michael because as ritualists observe the Angels did not enter into their joyes through sufferings Not St. Luke because another day formerly of great esteem in our Church falleth upon the Eve thereof These to be observed for Holy dayes and none other In the Catalogue of the Additional alterations of our Liturgy this Catalogue of Holy-dayes stands charged by Smectymnuus Truth it is in King Edwards Liturgy no such Catalogue expresly occurrs but they have in the Kalendar an establishment tant a mount this Catalogue is extracted from a statute 5. 6. Edw. 6. repealed by Queen Mary and revived by King James 1. Jacob 1 c. 25. And by Act of Parliament requisit it is Holy-dayes should be confirmed the property Parents claim in their children masters in their Servants directs it neither of which being sui juris but subordinate to others their Superiours it would be injurious to them who have the Paramount disposal of them to deprive them of their work with-out their free consent which being done by Parliament where every man either personally or by representation virtually voteth all men are alike concluded none hath reason to complain For which very reason perhaps the Apostles were sparing in instituting holy-dayes especially with a strict cessation from bodily labour wherein masters and Parents challenging an interest their consent was necessarily required And perhaps this may be in part the reason why the Councel of Laodicea can 29. decreeing the observation of the Lords-day in stead of the Sabbath in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is fit Christians preferring the Lords day before the Sabbath should rest like Christians on that day addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they can that is if their Masters Parents or Superiours will permit them grant I do Zondras interpreteth this additional as referring to the affaires of husbandry and village making its import to be this if they can with safety to the fruits of the earth but I see no necessity but the other may be included also As concerning feastivals of the Church they have rational grounds for their original for Holy-dayes are the sacred records and entries of the most eminent mercies of God conferred upon the Church the Memorials of his most remarkable works for his greatest work-dayes ought to be our capital Holy-dayes tending to mans temporal or eternal benefit which works the prophet David saith ought to be had in ever lasting remembrance and not onely so they are also the annual rent of that publick honour we owe and return to him for those gracious dispensations sometimes reserved by Divine limitation sometimes left to the Churches liberty for Gods Institution puts no absolute restraint upon the Churches freedom nor doth the enjoying of the Lords day to be observed holy exclude all power in the Church to constitute any other The Jews had of humane ordination their feast of Lots Ester 9. 21. their feast of Dedication 1 Maccab. 4. 59. This last honoured with our Saviours presence without the least hint of reproof which certainly we should have heard of had Judas Macchabeus done more then he had warrant for as some suppose Now if the people of God before Christ were dispenced with to superadd as occasions did emerge peculiar dayes of thanksgiving over and besides those of Divine establishment it is not to be presumed that the Church of Christ which pretends to a greater should be abridged of the same liberty indulged to her predecessor sure I am her Catholick both doctrine and practise hath been alwayes a challenge of that immunity What the opinion and usage of the primitive Church in this particular was I shall leave copious occasion to declare in the future considerations of the Festivities in several here I shall onely take notice of a passage of Saint Augustine misapplied by some of another perswasion and then descend to shew the judgement of Protestant Divines in defence of this liberty St. Augustine Epist. 118. ad Januar. speaking of the diversity of customes relating to the festivals and time of celebration of the Eucharist summs up all with an excellent Corollary Totum hoc genus rerum liberas hà bet observationes All these kindes of things have their free observations which free observations some enlarge to every Private Person as if he were at liberty to observe or omit them directly crosse to that fathers scope who speaks not of particular persons but Churches national as is most infallibly evident by the whole context especially where he extolleth it as the chief point of Christian prudence for every man to comply with that mode quo agere videt Ecclesiam ad quamcunque forte pervenerit which is embraced by that Church whereto it shall be his fortune to resort As for the sense of Reformed Churches and Doctors the confession of Auspurge thus Ritus illi servandi sunt qui ad tranquillitatem bonum ordinem in Ecclesia conducunt ut certae feriae certae cantiones piae those customes which advance peace and good order in the Church are to be continued such are set holydayes and sacred hymnes c. The confession of Helvetia thus if the Church do religiously celebrate the memory of the Lords Nativity Circumcision Passion c. according to Christian Liberty we do very well allow of it The confession of Bohemia thus Feasts consecrated to the celebrating of the works of Christ as to his Nativity his Passion c. and such as be dedicated to the remembrance of those Saints of whom there is mention in the holy Scriptures are by us retained at this day The confession of Wirtenberg thus It is lawful for the Bishops with the consent of their Church to appoint holy-dayes Lessons c. As for the Protestant Doctors not to trouble my reader with over-many questions I shall onely fix upon two First Bucer I wish saith he the people could be brought to it to celebrate with the Lords day onely such Feasts wherein the Lords incarnation is solemnized as his Nativity Circumcision c. as also wherein the visitation of the Virgin Mary St. John St. Peter and St. Paul the Martyrs and Angels are commemorated Secondly Zanchy Quanquam liberum est Ecclesiae Christi quos velit praeter Dominicum dies sibi sanctificandos deligere honestius tamen est laudabitius atque utilius eos sanctificare quos etiam vetus atque Apostolica puriorque Ecclesia sanctificare solita fuit i. e. Though the Church hath liberty to make choice of what dayes besides the Lords day she will celebrate yet is
it more decent laudable and profitable to sanctifie those which the elder Apostolick and purer Church was wont to solemnize Now what those dayes were in Zanchys judgement he soon after deciphers by the Festivals of Easter Pentecost Ascension Good-Friday Christs Nativity But to turn the keen edge of this great mans testimony two places are cited from him which some would perswade are of a contrary import and fit it is we should before we leave him see the peace kept betwixt Zanchy and himself It is more agreeable with the first institution and Apostolical writings that onely one day in a week be kept holy so saith Zanchy and so I for what doth these words exhibite but barely this that in the Apostles times there is no constat of any other Christian Festival observed then the weekly onely which I conceive few will deny Again They have not done ill who have abolished all but the Lords day This is granted too for Festivals being of an adiaphorous and indifferent quality far be it from me to impute sin to them who abrogate them I speak of Magistrates impowred with the supream Authority but though I allow they have not done ill in the abolishing yet do I conceive they had done better in retaining them So that I cannot discern any material interfearing betwixt Zanchy quoted pro and con but that he is reconcileable enough both to himself and to the Doctrine of the forecited Confessions and all speaking home as to the advantage of our Churches liberty in appointing dayes and of her prudential piety in selecting these But the best reformed Churches have laid these Holy dayes aside and it is fit we conform to them Answer If the Churches here intended be as the contrivers of it administer cause of conjecture those of Geneva France Scotland Belgia it will raise a new question whether they may properly be called the best reformed Churches a question fit to be stated before they be propounded as exemplary to us To which end very proper it is that it be demonstrated to us that the advenu'es the entries the mode and way of their Reformation was agreeable to principles of Christianity that the work proceeded in a regular sober and orderly manner was not carried on by tumult sedition and Rebellion For this hath been controverted and no satisfaction given adaequate or which hath made even with all scruples Again omitting how and to examine what they did we say their several parcels of that new structure which they cry up for so rare a beauty whose symmetry and proportion in the sense of many learned and judicious men holds no conformity to the rules of Christianity They have it is feared in an odd humour of singularity abandoned the most excellent order of Bishops an order of 1500. years standing before the new fangled discipline wherein if they have done well the consequence must infallibly be that all those blessed Martyrs Confessors Fathers and others holy men of former ages did abuse the Church in preserving such a Prelacy and that Gods providence was supinely negligent and fast asleep to permit his Church all along so many Centuries to be so mis-governed To proceed they have not onely layed aside these holy-dayes above specified but even the Lords day it self which our great adversaries themselves repute to be of Divine institution True it is they make it a day of publick assembling but not for sacred concernments alone No for civil also having their markets kept upon those dayes Till these obstacles be removed we hold it not just that they pretend to the title of the best reformed Churches Onely one objection more I must not fastidiously slight To which though à clarissimo ingenio occupata sunt meliora it hath been the exercise of a more learned pen I shall endeavour an answer The Objection is this many of these festivals had their rise and growth from Christians conformity to the heathenish feasts and customs which is not agreeable to Gospel principles Answer No proof being produced out of ancient monuments to strengthen this assertion it is as easily repelled as offered there is indeed reference made to Gregory the great but that Epistle being the 71. of his 9. Book speaks short The Question is matter of Fact whether actually the Christian came in place of Pagan feastivals of this Gregory affords not a syllable all he saies is onely this That Augustine the monk who was his Emissary into England desired his resolution what should be done with the Pagan Temples as also with their festivals Gregories direction in this case was this that the Temples he should convert into Churches and the Pagan festivals into Christian holy-dayes How far Augustine pursued his Masters Order there is no constat suppose it acted what was commanded then I say first the same objection lieth against our Churches also which they have urged against our festivals Secondly this is enough to confute that miserable mistake that Christmas day took it's rise from the Paganish Saturnals when certain it is that day was in observation hundreds of years before St. Gregory and for other Festivals they must rather be then supposed translated then instituted considering that Gildas speaking of the peace restored to the Church after the Dioclesian persecution gives this account of the Christians doings renovant Ecclesias ad solum usque destructas basilicas sanctorum martyrum fundant dies festos celebrant they repair the Churches demolisht to the ground they rear up monuments for the blessed Martyrs they celebrate holy-dayes This Gildas delivers who was neer a century of years Gregory his Ancient And if holy dayes were celebrated then they could not take rise from this Act of Augustines 300. years after Lastly if the Christian festivals were removed and translated to a coincidence with those of the Heathens neither was the either direction or execution too blame St. Paul in order to the Jews conversion made himself a Jew to them upon this very score he circumcised Timothy and shaved his own head at Cenchrea why might not Pauls act be a leading case to all posterity why might not Gregory and Augustine shew his act for their warrant Beleeve it if they could by this complyance cheat the Heathens of their Idolatry and cozen them to the saving of their Souls it was for ought I see a pious fraud If Gregory be thought to have adventured too far in his direction hear a Protestant of eminent note and account amongst us Learned Zanchy speaking of the Jewish feasts of Pasch Pentecost Tabernacles Jubiles c. Quis prohibet quin Ecclesia sicut Diem septimum transtulit in Dominicum sic etiam illos reliquos dies festos in alios transferre potuerit who can hinder but as the Church did translate the seventh day into the Lords day so she may also change those festivals into others Now if Zanchy be in the right as to Jewsh festivals what just cause can be shewed why
the festivals of the Heathen scituated under the same parallel of legality may not also be converted into Christian Holy-dayes CHAP. III. The order where Morning and Evening prayer shall be used and said Common prayer 2. B. of Edw. 6. THE morning and Evening Prayer shall be used in the accustomed place of the Church Chappel or Chancel B except it shall be otherwise determined by the Ordinary of the Place C And the Chancels shall remain as they have done in times past The morning and Evening Prayer shall be used in such places of the Church Chappel or Chancel and the Minister shal so turn him as the people may best hear And if there be any controversie therein the matter shall be referred to the Ordinary and he or his deputy shall appoint the place And the Chancels shall remain as they have done in times past 1. B. of Edw. 6. The Common prayer 2. Book of Edw. 6. In the saying or singing of Mattens and Evensong Baptizing Burying the Minister in Parish Churches and Chappels annext to the same E shall use a Surplice And in all Cathedral Churches and Colledges the Arch-Deacons Deans Provosts Masters Prebendaries and fellows being Graduates may use in the quire besides their Surplices such hoods as pertaine to their several degrees which they have taken in any university within this Realm But in all other places every Minister shall be at liberty to use any Surplice or no. It is also seemly that Graduats when they do preach should use such hoods as pertaine to their several degrees And here is to be noted that the Minister at the time of the Communion and at all other times in his ministration shall use D such ornaments in the Church as were in use by Authority of Parliament in the 2. year of the reign of King Edw. the 6th according to the act of Parliament set in the beginning of the Book And here is to be noted that the Minister at the time of the Communion and at all other times in his ministration shall use neither All Vestment nor cope but being Arch-Bishop or Bishop he shall have and wear a Rochet and being a Priest or Deacon he shall have and wear a surplice only  Scotch Liturgy  And whensoever the Bishop shall celebrate the holy Communion in the Church or execute any other publick ministration he shall have upon him beside his Rochet a Surplice or Alb and a Cope or Vestment and also his Pastoral staffe in his hand or else born or holden by his Chaplain And here is to be noted that the presbyter or Minister at the time of the Communion and at other times of his ministration shall use such Ornaments in the Church as are prescribed or shall be by his Majesty or his successors according to the Act of Parliament provided in that behalf  The Common Prayer 1. B. of Edw. 6. An order for Morning Prayer dayly throughout the year An order for Mattens dayly throughout the year At the beginning both of Morning Prayer and likewise of Evening Prayer F the Priest shall read with a loud voice some one of these sentences of the Scriptures that follow And then he shall say that which is written after the said sentences AT what time soever a sinner doth repent him of his sin from the bottom of his heart I will put all his wickednesse out of my remembrance faith the Lord. I do know mine own wickednesse and my sin is alwaye against me Turn thy face away from our sins O Lord and blot out all our offences A sorrow til spirit is a sacrifice to God despise not O Lord humble and conâ—rite hearts Rent your hearts and not your garments and turn to the Lord your God because he is gentle and merciful he is patient and of much mercie and such a one that is sorry for your afflictions To thee O Lord God belongeth mercy and forgivenesse for we have gone away from thee and have not bearkened to thy voice whereby we might walk in thy laws which thou hast appointed for us Correct us O Lord and yet in thy judgement not in thy fury lest we should be consumed and brought to nothing Amend your lives for the kingdome of God is at hand I will go to my father and say to him Father I have sinned against heaven and against thee I am no more worthy to be called thy son Enter not into judgement with thy servants O Lord for no flesh is righteous in thy sight If we say that we have no sin we deceive our selves and there is no truth in us DEarly beloved brethren the Scripture moveth us in sundry places to acknowledge and confess our manifold sins and wickednesse and that we should not dissemble nor cloak them before the face of Almighty God our heavenly Father but confesse them with an humble lowly penitent and obedient heart to the end that we may obtain forgivenesse of the same by his infinite goodnesse and mercy And although we ought at all times humbly to acknowledge our sinnes before God yet ought we most chiefly so to do when we assemble and meet together to render thanks for the great benefits which we have received at his hands to set forth his most worthy praise to hear his most holy word and to ask those things which be requisite and necessary as well for the body as the soul. Wherefore I pray and beseech you as many as be here present to accompany me with a pure heart and humble voice unto the Throne of the heavenly grace saying after me A general confession to be said of the whole congregation after the Priest Scot. Liturgy all humbly kneeling ALmighty and most merciful father we have erred and strayed from thy wayes like lost sheep we have followed too much the devices and desires of our own hearts we have offended against thy holy laws we have left undon those things which we ought to have done and we have done those things which we ought not to have done and there is no health in us but thou O Lord have mercy upon us miserable offenders spare thou them O God which confess their faults restore thou them that be penitent according to thy promises declared unto mankinde in Christ Jesu our Lord. And grant O most merciful Father for his sake that we may hereafter live a godly righteous and sover life to the glory of thy holy name Scotch Liturgy And the Salvation of our own souls Amen The absolution or remission of sins to be pronounced by the Priest alone Scot. Lit. he standing up and turning himself to the people but they still remaining humbly upon their knees Lmighty God the father of our Lord Jesus Christ which desireth not the death of a sinner but rather that he may turn from his wickednesse and live and hath given power and commandment to Scotch Lit. the Presbyters of his Church the ministers of his Gospel
Church Our manner of reading them most conformable to antiquity The Contents of the Chapters of what use Q The Primitive custome before every Lesson R The Benefit of mixing Psalmes or hymnes with Lessons S Te deum how ancient T Benedicite ancient V Benedictus and other hymns vindicated used by the Dutch Church W The Creed anciently no part of the Liturgy how imployed why called the Apostles the Catholick Church a phrase as ancient as Ignatius reason why so called The variety of Symbols whence derived why the Creed pronounced standing X The Lord be with you whence derived difference betwixt it and Peace be to you Y Let us pray an ancient formula Z Lord have mercy upon us c. called the Lesser Litany AA O Lord shew thy mercy upon us c. are canonical Scripture BB Collects why so called MOrning and Evening Prayer Prayer ought to be made as oft as occasion requireth as there is daily occasion so there must be daily prayer Our daily sins exact a daily confession our daily wants teach us as our Saviour prescribed us to say Give us this day our daily bread The Lords mercies are new every morning so should our prayers and thanksgivings be new in practice though the same in form Upon this account were the Diurnal sacrifices of the Temple upon this account did the Primitive Christians practice it sacrificia quot idie ceâ—â—bramus we daily offer sacrifices to God saith Cyyrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theodoret. Yea not only daily but twice a day at Morning and Evening according to the order of our Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome all the faithful can bear witness of this how it is observed in the Morning and Evening Service and to the same purpose d Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Morning Prayers and Hymns are continually used in the holy Church as also Evening Prayers and Hymns what these morning and evening hymns were shall be seen afterwards As for the hour of morning prayer with us it is nine in the forenoon agreeable to the Primitive practice of the Greek Church especially derived either from the miraculous descent of the holy Ghost at that hour upon the Apostles or from the Jewish custome of assembling for the performance of Religious duties at that hour their Third whereof instances there are enough in H. Scripture This in all probability of divine establishment not so I conceive the next or sixth in order of Canonical hours this being added by private devotion at which hour after dinner devout people resorted to the Temple to offer up their more pecular supplications in reference to their private and proper wants So Hannah rose up early after they had eaten in Shiloh and after they had drunk and went into the Temple and prayed unto the Lord. 1 Sam. 1. 9. whence old Eli mistook her to be drunk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Chrysostome from the heat of the day for it was about noon So the Prophet David at Morning and Evening and at high noon day will I rise up to praise thee In conformity to which the Antient Christians preserved the same observation though satisfied I am not that it was an universal practice because Clemens Alexandrinus restraineth it to some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some allot set hours for Prayers the Third Sixth and Ninth Except it shall be otherwise determined by the Ordinary c. The first Reformat on putting a positive restraint that general upon all Divine Offices to the Chorus or Quire Bucer whose judgment was called in to aid by Arch-Bishop Cranmer in order to a future Reformation of our Liturgy justly faulted it wishing quam primum corrigi that with all expedition it might be mended for Oportet ut sacra omnia Populus audiant percipiant que religione summâ Fit it is that all holy offices the people should both hear and minde with all possible devotion and this they could not doe in such Churches where the high Altars were disposed very distant from the Nave or Body of the Church by the interposition of a Belfrey as in many places it happened Thereupon in the next Liturgy order was given for the service to be used in such places of the Church c. as the people might best hear And if controverted the Ordinary to determine the place Now the last Reformers in Q. Elizabeth her time observing that in many Churches the edification of the people might be secured and the ancient practice observed restored the service to its former station leaving notwithstanding an overruling power in the Ordinary to dispose it otherwise if he saw just cause so to doe Whereby it appeareth that the Bishops lately enjoyning the service to be said at the holy Table or in the Chancel did not innovate but held to the Rubrick and that the officiating in the Desk was a swerving from the rule unless where it was able to shew Episcopal dispensation expresly to warrant it And the Chancels shall stand as they have done In the beginning of the Reformation under King Edward the 6. his Reign Altars were taken down upon good and godly consideration as King Edwards Letter to Bishop Ridley imports But as there is no constat that all altars were then taken down for the letter speaketh but of most part not of all the Churches in the Realm so is it dubious whether they were taken down by publick order or popular tumult for the consideration might be good and Godly yet the way of proceeding therein not approvable But taken down they were and by way of concomitancy probably in many places the steps of ascent were levelled also set so as some were notwithstanding left in their former state about which much strife and contention arising in several places some eager to pull them down others as earnest to continue them The wisdom of the Church interposeth to part the fray ordering in this Rubrick no alteration to be attempted therein which notwithstanding the people in the begining of Queen Elizabeth her Reign began to be unquiet again in this particular so as she was enforced to restrain them by a new order in these words Also that the Steps which be as yet at this day remaining in any our Cathedral Collegiate or Pâ—rish Churches be not stirred nor altered but be suffered to continue And if in any Chancel the steps be transposed that they be not erected again but that the place be decently paved By which words evident it is Authority had no designe to end the dispute by closing with either party but by stating things in their present posture The minister shall use such Ornaments c. In the latter end of the Act for uniformity there was reserved to the Queen a power to make some further order with the advice of her Commissioners c. concerning Ornaments for Ministers but I do not finde that she made any use of that Authority or
reasonable soul and humane flesh subsisting Equal to the Father as touching his Godhead and inferiour to the father touching his manhood Who although he be God and man yet he is not two but one Christ. Due not by conversion of the Godhead into flesh but by taking of the manhood into God Due altogether not by confusion of substance but by unitie of person For as the reasonable soul and flesh is one man so God and man is one Christ. Who suffered for our salvation desâ—â—nded into hell rose again the third day from the dead He ascended into heaven he sitteth on the right hand of the father God almighty from whence he shall come to judge the quick and the dead At whose coming all men shall rise again with their bodies and shall give account for their own works And they that have done good shall go into life everlasting and they that have done evil into everlasting fire This is the Catholick faith which except a man beleeve faithfully he cannot be saved Glory be to the father and to the Son c. As it was in the beginning is now c. ⧠Thus endeth the order of Morning and Evening Prayer through the whole year Here followeth the Letany to be used upon Sundayes Wednesdayes and Fridayes and at other times when it shall be commanded by the ordinary Scotch Lit. and without omission of any part of the other dayly service of the Church on those dayes O God the father of Heaven have mercy upon us miserable sinners O God the father of heaven have mercy upon us miserable sinners O God the son redeemer of the world have mercy upon us miserable sinners O God the son redeemer of the world have mercy upon us miserable sinners O God the holy Ghost proceeding from the father and the son have mercy upon us miserable sinners O God the holy Ghost proceeding from the father and the son have mercy upon us miserable sinners O holy blessed and glorious Trinity three persons and one God have mercy upon miserable sinners O holy blessed and glorious Trinity three persons and one God have mercy upon us miserable sinners Remember not Lord our ofâ—ences nor the offences of our forefatheres neither take thou vengeance of our sins spare us good Lord spare thy people whom thou hast redeemed with thy most pretious blood and be not angry with us for ever Spare us good Lord. From all evil and mischief from sin from the crafts and assaults of the Devil from thy wrath and from everlasting damnation Good Lord deliver us From all blindnesse of heart from pride vain glory and hypocrisy from envie hatred and malice and all uncharitablenesse Good Lord deliver us From fornication and all other deadly sin and from all the deceits of the world the flesh and the Divel Good Lord deliver us From lightening and tempest from plague pestilence and famine from battel and murther and from suddain death Good Lord deliver us From all sedition and privy conspiracy 1. 2. B. of Edw. 6. from the tyranny of the Bishop of Rome and all his detestable enormities from all false doctrine and heresie from hardnesse of heart and contempt of thy word and commandement Good Lord deliver us By the mystery of thy holy incarnation by thy holy nativity and circumcision by thy baptisme fasting and temptation Good Lord deliver us By thy agony and bloody sweat by thy cross and passion by thy precious death and burial by thy glorious resurrection and ascension and by the coming of the holy Ghost Good Lord deliver us In all time of our tribulation in all time of our wealth in the hour of death and in the day of judgement Good Lord deliver us We sinners do beseech thee to hear us O Lord God and that it may please thee to rule and govern thy holy Church universally in the right way We beseech thee to hear us good Lord. That it may please thee to keep and strengthen in the true worshipping of thee in righteousnesse and holinesse of life thy servant our most gracious King and governour We beseech thee to hear us good Lord. That it may please thee to rule his heart in thy faith fear and love and that he may evermore have affiance in thee and ever seek thy honour and glory We beseech thee to hear us good Lord. That it may please thee to be his defender and keeper giving him the victory over all his enemies We beseech thee to hear us good Lord. That it may please thee to illuminate all Bishops Pastours and ministers of the Church with true knowledge and understanding of thy word and that both by their preaching and living they may set it forth and shew it accordingly We beseech thee to hear us good Lord. That it may please thee to endue the Lords of the Councel and all the Nobility with grace wisdome and understanding We beseech thee to hear us good Lord. That it may please thee to bless and keep the Magistrates giving them grace to execute justice and to maintain truth We beseech thee to hear us good Lord. That it may please thee to bless and keep all thy people We beseech thee to hear us good Lord. That it may please thee to give to all nations unitie peace and concâ—rd We beseech thee to hear us good Lord. That it may please thee to give us a heart to love and dread thee and diligently to live after thy Commandements We beseech thee to hear us good Lord. That it may please thee to give to all thy people increase of grace to hâ—aâ— meekly thy word and to receive it with pure affection and to bring forth the fruits of the spirit We beseech thee to hear us good Lord. That it may please thee to bring into the way of truth all such as have erred and are deceived We beseech thee to hear us good Lord. That it may please thee to strengthen such as do stand and to comfort and help the week hearted and to raise up them that fall and finally to beat down Satan under our feet We beseech thee to hear us good Lord. That it may please thee to succour help and comfort all that be in danger necessity and tribulation We beseech thee to hear us good Lord. That it may please thee to preserve all that travel by land or by water all women labouring of child all sick persons and young children and to shew thy pitiâ— upon all prisoners and captives We beseech thee to hear us good Lord. That it may please thee to defend and provide for the fatherless children and widdews and all that be desolate and oppressed We beseech thee to hear us good Lord. That it may please thee to have mercy upon all men We beseech thee to hear us good Lord. That it may please thee to forgive our enemies persecutors and slanderers and to turn their hearts We beseech thee to heare us good Lord. That it may please thee to give and
mentioned in the Clementine constitution and which answereth in substance to our Prayer for the whole state of Christs Church for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Catholick Collect as it is stiled in the old Liturgies which was a prayer for the Catholick Church was essentially the same with ours in the Communion office and differed in fashion onely being rehearsed Litany wise Part of that prayer so far as may conduce to make good my Title or may declare the Alliance of that service with our Litany I shall here subjoyn and the rather because to my apprehension those ancient constitutions have not many parcells of farther extraction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us pray for the Church and for the people  Let us pray for the whole order of Bishops for all Presbyters for all Deacons and ministers of Christ and for the whole family of the Church that God would preserve and keep them  Let us pray for Kings and all in high places that under them being peaceably and quietly governed we may spend our dayes in all godlinesse and honesty  Let us pray for our brethren afflicted with sicknesse that the Lord would please to free them from their diseases and restore them in perfect health to his Church  Let us pray for those that sail by water or travail by land  Let us pray for those that are condemned to mines to banishment to imprisonment and bonds for the name of the Lord.  Let us pray for those that are oppressed  Let us pray for those that persecute us for the Lords sake that he would abate their rage and confound all their devices against us  Let us pray for all those that erre are deceived that God would bring them into the way of truth  Let us pray for all widdows orphaâ—s  Let us pray for seasonable temperate weather that we may receive the fruits of the Earth As for the so frequent repetition of Lord have mercy upon us In all probability Christianity did not devise it new but imitated elder patterns I mean that mode of the 136. Psalm where for his mercy endureth for ever is iterated no lesse then 27. times and which versicle was used Litany-wise that is returned by the people in the service of the Temple as is evident 1 Chron. 16. 41. 2 Chron 9. 13. The gesture proper to this service must be kneeling This is manifest by the Rubrick belonging to Commination where the Litany is appointed to be read after the accustomea manner implying thereby both the place and posture formerly used Now the accustomed place was the midst of the Church and the accustomed posture was kneeling for so was it appointed in the Queens Injunctions and in those of Edward the sixt the Priests shall kneel in the midst of the Church and sing or say plainly and distinctly the Litany Indeed what fitter posture can there be then kneeling Excellently saith St. Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is fit that he who applies himself to prayer should put on the outward garb and deportment as well as the inward minde of a supplicant what scheam sutes a supplicant better then lowly kneeling and can we kneel too low at such supplications as these The motions of the body ought to keep pace with the affections of the Soul when this is most transported with Zeal the members of the body must move at the same rate the higher the spirit soares in Prayer the lower falls the body When our Saviour prayed in the Garden his first posture was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling upon his knees Luk. 22. 41. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being brought to his agony and to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more ardently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cast himself prostrat upon his face Matth 26. 39. Now if the Litany be as certainly it is our most fervent resort to God fit it is it should be made in the most significant that is in the lowest posture of supplication As for the exceptions made against this Litany they are so few and so contemptible as I disdain to honour them with a reply and shall end in this true character of it That in all concernments so excellently is it contrived in accommodation to our general wants so full of Christian Rhetorick and pious Raptures as it justly deserves to be accounted a noble parcel of our Liturgy Nor can all the cavils of malevolent spirits ballance the honour it hath acquired abroad For Gilbertus Cognatus a German and Amanuensis to the famous Erasmus very neer an ICO years since under this title Litania veteris Ecclesiae the Litany of the Ancient Church presents us with a form precisely the same with ours as then established by Act of Parliament On Wednesdayes and Fridayes These were in the Primitive times dayes of Solemn assemblies in imitation of the Jewish practise I fast twice a week â—aid the Pharisee Luke 18. 11. and the Christians did disdain to be short of them in what might promote the honour of God The reason given why these two dayes were chosen is because on the one Wednesday Judas conspired to betray his Master and our Saviour Christ and on the other Friday he suffered death upon the Crosse. And this is that which Clemens Alexandrinus intendeth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. he knows the mystical sense of those dayes the fourth and the Parasceve and he is the first Greek Author wherein it occurreth unlesse we will resort to those constitutions of the Apostles recorded by Epiphanius whence he borroweth so much and to which in all probability he referreth where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles ordained that there should be sacred conventions on the Wednesdayes and Fridayes Nor was this observation peculiar to the Greek Church for Tertullian expresly mentions stationes Quartae sextae feriae the stations of the fourth and sixt day of the week The very nomination of these dayes may be enough against all contenders to decipher to us what this Ancient meant by stations viz. dayes of humiliation and the context of the place will not hear of any other construction where pleading hard for Montanus against the Catholick Church in the point of Fasts he appeals to her self whether the Apostles did ever yoke her to any such observances and whether the dayes she hath assigned for those intents were not of her arbitrary choice so that it being indisputably evident that the Father here intended dayes of humiliation I cannot think it probable though very learned men have so opined that the word should be capable elsewhere in this Author of a sense diametrically opposite or that it should import dayes of the highest Festivity and rejoycing For where he saith Similiter de stationum Diebus non putant plerique sacrificiorum orationibus interveniendum quod statio solvenda sit accepto corpore Domini Ergo
of his own designation wherein he dispenseth with the Churches liberty to vary necessity or just occasion inviting The celebration of the blessed Eucharist is by universal usage mis-timed from its first institution now in the morning then at night So is the Lords-day beginning in the Apostles times at the Evening preceeding with us at one in the morning why may not then the memorial of our Saviours Nativity be celebrated on a day varying from its true original especially considering that it is not yet infallibly discovered which it is And if so why may we not conforming to the practise of the Catholick Church observe the 25. of December as our Church enjoyneth To stand upon such niceties is but a peevish kinde of Devotion meer superstition and the next way to bring the great mystery of our Saviours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and incarnation first into contempt and next into oblivion And whereas we are upbraided with the practise of Reformed Churches which have discontinued the solemnization of this day not to repeat what I have instanced before out of the Churches of Helvetia and Bohemia out of Bucer and Zanchy and to reach the very vitals of this objection I must tell the opponents that for Geneva the place so urged against us Mr. Calvin himself blusheth at her Reformation and is so concerned so moved with the blemishes of it in this point as he passionately apologizeth thus Sancte testari possum me inscio ac ne optante quidem hanc rem fuisse transactum I can solemly protest that the Abrogation of this festival was transacted without my knowledge nay against my wish And again Ex quo revocatus sum hoc temperamentum quaesivi ut Christi Natalis celebraretur vestro more From the very first of my return to this place I endeavoured this moderation that Christs Birth-day should be observed after your custom If Calvins judgement because single will not be listened to what say they to the very remarkable practise of the Synod of Dort for which in other relations they have so high a friendship Festum natalis Domini nostri Jesu Christi instabat propter cujus celebrationem actiones Synodi per aliquot jam dies interrumpendae essent The Nativity of our Lord Jesus Christ was now at hand in order to whose celebration the actions of the Synod were for some few dayes to be interrupted which was actually done the Sesson being intermitted from Dec. the 22. to the 28. as appeareth by the acts of that Synod And lest it should be thought this was done onely to complement our British Divines I shall produce the warrant it self of its establishment from the very Canons of that Church Ecclesiae observabunt praeter Diem Dominicum etiam diem Nativitatis Domini Pascha item Pentechosten cum die insequente Et quoniam in plerisque urbibus ac regionibus Belgiae insuper observantur festa Circumcisionis ac Ascensionis Christi allaborabunt ministri quibuscunque locis id nondum est usu receptum ut volente Magistratu hac in parte reliquis accedant The several Churches shall observe over and besides the Lords-day the day also of Christs Nativity Easter also and Whitsunday with the day following And because in many places and Cities of Belgia moreover the feasts of Christs Circumcision and Ascersion are celebrated also The Minister shall use his best endeavour that the Magistrats consent first obtained they in such places where these dayes are not yet received into use would conform to the practise of others So this Canon confirmed with the rest by the Synodical Act of Dort Anno 1619. confirmed I say by a ratification superinducted to a former establishment as is evident by the Greek and Latine edition of those Canons set forth by Jacobus Revius To be short let our Adversaries be in their declamations against other festivals as obstreperous and loud as they please such clamours we can both hear and pitty but when they de-cry with so much noise this grand Festival together with that of our Saviours Resurrection and Ascension and the descent of the holy Ghost to our Christian charity they stand obliged if we do not justly suspect in good earnest some designe dangerous even to Christianity it self considering that the main fundamentals of our faith have such direct and immediat reference to those feasts and that the yearly celebration of them is but a tacite Anniversary rehearsal of the chief Articles of our Creed At the second Communion Some festival dayes in the Primitive Church were of higher repute then others In the Greek Church the Nativity of Christ the Epiphany Easter Ascension and Pentecost the Latine instead of the Epiphany advanced the passion day or good Friday These dayes were called most commonly by the Eastern Fathers X 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Christian Panegyries as a note of distinction from dayes of Lesser account alluding to the custome of the Hea then Greeks who called their Olympick Isthmiack Pythick and Nemean games 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the whole nation resorted to those solemnities as at these feasts the whole Diocesse did assemble and this is the reason that in the Homilies of the ancient Fathers and Bishops who usually preached at their Cathedrals on these dayes the Church is so often said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 throng'd with the concourse of the people This confluence of the multitude being so great when Christianity had once possest whole nations few Churches could afford room convenient for so many to communicate at once whereupon it was directed ut cum solemnior festivitas conventum populi numerosioris indixerit quem simul recipere un a basilica non possit sacrificii oblatio indubitanter iteretur That when some high Festival summoneth too many for one Church at once to receive then the celebration of the Sacrament to be without further scruple repeated whic practise continuing down to the reformation and still preserved in the first Liturgy of Edw. 6. was discreetly omitted in the second upon consideration that it was formerly the turn-key to let in the multitude of Masses so frequent in the Romish Church St. Stephen St John St. Innocents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Proclus upon St. Stephen Here 's on s Festival upon the neck of another the servants honour attends his masters Birth-day and this is the onely account we have from Antiquity of his waiting upon Christs Nativity in his own solemnity The constitutions called Apostolical reckon St. Stephens in the catalogue of holydayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them cease from labour upon St. Stephans day but when that his Anniversary was to be celebrated onely Proclus informeth us As for St. John though there be no clear and expresse mention of his Festival in elder times yet considering that all the Apostles had their set dayes assigned he is in all reason to be supposed to have had his share of honour equal to
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
that at the day of the general Resurrection we and all they which are of the Mystical body of thy Son may be set on his right hand and hear that his most joyful voice Come ye blessed of my Father inherit the kingdom prepared for you from the beginning of the world Grant this O father for Jesus Christs sake our onely Mediator and Advocate Amen Annotations upon CHAP. VI. A. Immediately after what meant by it a Bell usually rang betwixt Morning Prayer and the Sermon so also in Scotland B. Notorium what who notorious Offenders in the sence of our Church the 109 Canon the Committee 1641. the Ordinance of Parliament Octo. 20. 1645. the Imperial Law Primitive practice our Saviors president in admitting Judas The main reason for free admission C. Charity how necessary to a Communicant One loaf in the Primitive Church Agapae the holy Kiss D. The Table where to stand in Communion time E. The Lords Prayer always part of the Communion Office F. The ten Commandments with their Responces a laudable part of our Service G. Epistles their ground H. Clory be to thee O Lord It s ancient use I. Standing up at the Gospel very ancient why appointed what posture anciently used at the Lessons read and word preached Affrica differed from other Churches K. The Nicene Creed Creeds enlarged in Articles as Heresies sprung up The Ancients observed no strict formula's The Hierosolymitan Creed compared with other parcels of Antiquity No Creed in the ancient Service of the Eastern Church till Anno 511. nor till after that in the Service of the Western L. Postils why so called Bidding of Prayers before the Sermon The original ground of them An ancient form thereof Preachers varyed therein Bidding and Praying all one in effect Prayer before the Sermon in the Primitive Church St. Ambrose his Form The People also prayed for the Preacher In the first times many-preached one after another in one Forenoon The ancient Homilies avoid thorny subtilties and nice questions King James his Order recommended to present practice M. A discourse upon the 18 Canon of the Councel of Laodicea The order of Divine Service then The Prayer for the Catechumens begun the Service It s formula out of Chrysostome The Communion did not begin in the Eastern Church upon the dismission of the Catechumens The several dismissions of that Church All comprehended in the Missa Catachumenon of the Western Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N. Four offerings at the Communinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alms a constant concomitant not accepted from all Difference in the Offertory Sentences betwixt the Scotch Service and ours whence derived O. Two Offerings intended by our Church Oblations how distributed in the Primitive Church Sportulantes fratres who Mr. Seldens mistake Oblations ceased not upon the payment of Tythes P. Oblations anciently brought to the Altar The Chest for Alms where placed in the beginning of the Reformation Q. Offering-days what Collar-days at Court Hermanus R. Prayer for the whole state of Christs Church Many ancient Formula's thereof S. Dypticks Rolls not Tables T. Commemoration of the Dead Innocent at first but after abused V. Two sorts of Dead commemorated The Commemoration anciently used after the Elements were consecrated Why the Order transposed by our Reformers OR immediately after A great question there hath been of late about the alliance of this word After and to what it should relate one would have it applyed to the beginning of Morning Prayer as if it had been said Immediately after the beginning of Morning Prayer and videtur quod sic because the Latine Translator hath in this particular assumed the Office of an Interpreter rendring it Immediate post principium Matutinarum precum This notwithstanding I approve rather of their sence who make it relative to Morning Prayer and suppose as if the structure were immediately after Morning Prayer that is when it is ended and this I take it is plainly inferrible from the very scope of this Rubrick which was not as some may think to allot some space of time to make provision according to the number of the Communicants for the interstitium between the beginning of Morning Prayer and the time of the Communion is so slender a space for the provision of those Elements as should there be a want not half the Countrey Villages in this Kingdom can be timely supplyed therewith No it is clearly otherways and that the design was that the Curate might have timely notice of the several persons offering themselves to the Communion and consequently might peâ—swade notorious Offenders or malicious persons to abstain and if obstinate absolutely reject them according to the purport of the two Rubricks following for that those two Rubricks are of the same Syntax and cohaerence with this the Relative pronoun those infallibly implyeth for what those but they who were ordered before to give in their names over night or else in the morning before the beginning of Morning Prayer or immediately after Now how could the Curate possibly confer with such notorious evil livers or malicious persons between the beginning of Morning Prayer which imployd him wholly and the Communion unless there were some vacation allowed him between those two offices and that such a convenient space was allotted to intervene is evident by the practice of those times For the Morning Prayer and Communion were not continued as one intire Service but abrupt broken off and distinct each office from the other by these words Thus endeth the Order of Morning and Evening Prayer This was done that the Holy-day Service might be separated from the Weekly Whether or not the Congregation departed hence upon Sundays and Holy-days after the end of Morning Prayer and returned again to the Communion Service I will not positively determine I rather think not Because the Authors of the Admonition whose captious curiosity nothing could escape which seemed to promove their beloved quarrel have these words We speak not of ringing when Mattins is done which could not administer the least shew of blame had it been done in absence of the Assembly or had not the Congregation been then religiously imployed For this Bell was usually rung in the time of the second service viz. the Litany to give notice to the People not that the Communion Service as hath been supposed but that the Sermon was then coming on All Ringing and Knowling of Bells in the time of the Letany high Mass c. was interdicted by the Injunctions of Edward the sixth and Queen Elizabeth Except one Bell in convenient time to be rung before the Sermon In reference to the Sermon onely it was rung called therefore the Sermon Bell so that when there was to be no Sermon the Bell was not rung and Sermons were rare very rare in those days in some places but once a quarter and perhaps not then had not Authority strictly enjoyned them which usage of Sermon Bells hath been practiced and
is still if I mistake not in some parts of Germany in Scotland I am sure or the Reverend Bishop of Galloway deceives me Having persued his Narrative through all the divisions of that Churches first Service at length he adds You hear the third Bell ringing and in this space the Reader ceaseth and at the end of the Bell ringing the Preacher will come There being then as I have said so apparent and visible a breach between the first and second Service the Morning Office and the Letany it is very probable though the Assembly did not dissolve yet was there such a ceasing and rest from sacred Imployments as might give the Curat◠time in that Interval both to receive the names of such as intended to communicate as also to admonish and in case of obstinacy to repel scandalous persons from that Ordinance sure I am he was then more at leisure then he could be at any other time after Morning Prayer begun and before it were ended And if any of them be an open and notorious evil liver c. Notorium amongst the Civilians and Canonists is threefold First there is Notorium Praesumptionis a notoriousness of Presumption where Evidentia rei est evidenter à Jure praesumta The evidence of the thing is taken for evident by presumption of Law As where it presumeth one to be the Son of such a man because he was born in Wedlock Secondly There is Notorium Juris a notoriousness of Law when the offence is proved either per confessionem factam in Jure by confession made in open Court or per Sententiam Judicis by the Sentence of the Judge Lastly There is Notorium facti a notoriousness of Fact when per evidentiam rei nulla potest tergiversations celari The evidence is so clear as the Accusation can by no shifts be avoided Now to which of these three the term Notorious in this Rubrick relateth is a great question The learned Prelate Bishop Andrews restraineth it positively to the second Our Law of England saith he will not suffer the Minister to judge any Man a notorious Offender but him who is so convinced by some legal Sentence The Law of England will not suffer it so that should the Ecclesiastical permit it the Municipal Law would not and if it comes to an Antinomy a justle between the Canon Laws of our Church and the Law of the Land this it is must over-rule But doth our Canon Law give any such toleration doth it impower any Minister to exclude his Parishioner claiming his Christian priviledge in those blessed Mysteries from the Sacrament or to make his private discretion the supream Judge of the Notoriousness here mentioned certainly no. As for the 26 and 27 Canons which are produced to the contrary they neither speak explicitly enough nor do they sufficiently direct in this Affair The Canon wherein our Church declareth her minde more articulately is the 109. If any offend their Brethren either by Adultery Whoredom Incest or Drunkenness or by Swearing Ribaldry Usury or any other uncleanness and wickedness of life the Church Wardens or Quest-men and Side-men in their next Presentment to their Ordinaries shall faithfully present all and every of the said Offenders to the intent that they and every of them may be punished by the severity of the Laws according to their deserts and such notorious Offenders shall not be admitted to the Communion till they be reformed where I note First the Crime must be scandalous an Offence to the Brethren Secondly it must be presented to the Ordinary Thirdly That such scandalous Offenders so presented to the Ordinary are not to be admitted to the Communion But some perhaps will say this was one of the failings of an ill regulated State and Church which justly called for a Reformation and so indeed it was pretended by Dr. Burgess and Mr. White of Dorchester at a Committee sitting in the Lords House in March 1641. But upon a full debate it was determined at that Committee to the very conviction of the Opponents that open and notorious evil-livers were none but such as the Laws had adjudged to be so Agreeable to this determination did the Parliament afterwards ordain That no person be suspended from the Communion for any matter of scandal but either upon his confession before the Eldership to have committed such an offence or upon the testimony of two Witnesses at least and those examined upon oath So was it ordained by this Parliament sufficiently Presbyterian against the liking of an Assembly of Presbyters which did Enixins Dogmatis Argumentis in contrarium nec semel sed frustra contendere vehemently though all to little purpose more then once oppose it with all the Arguments they could as Mr. Selden assures us Having opened the minde of our both Church and State as to this particular it will not be amiss to represent the conformity it beareth with the Imperial Edict and practice of the Primitive Church As for the Emperial Law it speaks loud enough Omnibus Episcopis Presbyteris interdicimus segregare aliquem à sacra communione antequam causa monstretur propter quam Sanctae regulae hoc fieri jubent We prohibit all both Bishops and Presbyters from shutting out any one from the Communion before just cause be shewn that the holy Canons warrant them so to proceed As for the primitive usage St. Augustine fully Nos à Communione quenquam prohibere non possumus nisi aut sponte confessum aut in aliquo Judicio Ecclesiastico vel seculari nominatum at que convictum We cannot repel any man from the Communion unless he hath freely confest his offence or hath been accused and convicted in some secular Court or Ecclesiastical consistory Indeed so was the Legislative patern of our Saviour in the first institution of his Supper Never was there a more detestable Crime then Judas his Treason never was Delinquent convicted upon Evidence so infallible as his Masters Omniscience But though he had already projected the conspiracy and our Saviour already knew it yet did he not interdict him from participating with his elect Apostles recommending thereby to his Church this Lesson that no outward communion of the wicked with us in those sacred Ordinances can possibly render them ineffectual to his holy Ones 'T is true I grant some learned men depart from this sence and because St. John saith that Judas having received the sop went immediately out thence infer his absence at the time of Christs instituting his last Supper But our Church is positive in the contrary nor can St. John be otherwise reconciled to the rest of the Evangelists To conclude the result of all the premises is That none are to be suspended from this Sacrament but the notorious Delinquents and that none are notorious but they whom the Sentence of the Law or their own confessions have stated so to be All reason it should be so My temporal Estate no
relate to the holy Ghost were added by the Constantinopolitan fathers and some say framed by Gregory Nyssen but I see no full evidence for it As for the Publick use of this Creed in the dayly offices of the Church Durandus Polydor Virgil and some late Authors fixt the first original upon Marcus and Damasus Bishops of Rome But Walfridus Strabo who flourished 850. and therefore likelier to know the truth then his juniors delivereth no such thing referring us to the third Concel of Toledo celebrated Anno 589. And this Councel tells us whence she had it decreeing ut per omnes Ecclesias Hispaniae Galliciae secundùm forman Orient alium Ecclesiarum Concilii Constantinopolitani Symbolum recitetur that throughout all Churches of Spain and Gallicea according to the mode of whom of the Western No but of the Eastern Churches the Constantinopolitan Creed should be rehearsed Certainly had the use thereof been in the Church of Rome at this time the Councel would not have rambled unto the East for a president And confest it is by all Romanists generally that from the Greeks they had not onely the Creed it self but also the first hint of making it an Auctory to the Liturgy If so then it will be taken tardè to enter very late and very short of Damasus his time For Vossius from Theodorus Lector proveth evidently the Greeks themselves had it not very many years before this Councel Macedonius an Orthodox Patriarch of Constantinople being violently expelled by Anastasius the Emperour to make way for Timotheus an heritick of the Eutychian Sect no soonor was Timotheus settled in his See but presently at the entreaty of his friends he ordered that the Constantinopolitan Creed should be said at every Church meeting or time of publick Prayer to the discredit of Macedonius as if he were disaffected to it whereas until that time it was onely rehearsed once a year when the Bishop Catechised on Maundy Thursday Thus Theodorus and this was about the year 511. which being the first hint we have in all antiquity of this or any other symbol represented as Parcel of the publick Liturgy we will give those Ritualists leave to say their pleasure and we will have the like liberry to think what we list But though the Church Primitive was â—low in imploying it as we now do they having designed it for other very Religious intents yet can that be no competent bar to us but we may both this and others dispose as we do to the best improvement of our faith and edification of the Common interest of the Church After the Creed if there be no Sermon In the Primitive service no Creed interposing the Sermon immediatly followed the Gospel and was an usual explication upon it whence I conceive the name Postil is derived quasi post illa Evangelia Postil being nothing but a discourse upon and subsequent to the Gospel These Popular discourses had in Antiquity various appcllations in the earliest times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the most usual so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of exhortation Acts 13 14. So in Clemens his constitutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next let the Presbyters exhort the people then they called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homilies then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sermons Among the Latines St Cyprian especially Tractatus a tract is most familiar in Augustine and Ambrose disputatio a disputation frequently occurreth because therein they usually undertook the confutation of either Heathens Jews or hereticks Lastly Sermo a Sermon was then also in use Regularly and of courses the ancient form of bidding of prayers will here fall under cognisance and the rather because some thing like it is established by the Canons of our Church It s original extraction claiming precedency of consideration I shall begin with that The Agenda of Religion in our Church before the Reformation were performed it is well known in Latin a Language very inâ—difying to a non-intelligent people That so many so much interested and concerned in those sacred offices should not be totally excluded as idle spectators or fit for nothing but now and then to return an Amen to they knew not what this expedient was devised The people were exhorted to joyn in prayers according to certain heads dictated to them by the Minister in the English tongue observing the method and materials of the then Prayer for all States so that of all the service then used this onely could properly be called Common-Prayer as being the onely form wherein the whole Congregation did joyn in consort and therefore the title of it in the Injunctions of Edw. 6. Anno 1547. is The form of bidding the Common-prayers Now because it was made by Allocution or speaking to the people agreeing with what the Primitive Church called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was called Bidding of prayers Thus in short as to the ground of this ancient form will you now see the form it self behold it here After a laudable custom of our Mother holy Church ye shall kneel down moving your hearts unto Almighty God and making your special prayers for the three Estates concerning all Christian people i. e. for the Spiritually the Temporalty and the soules being in the paines of Purgatory First for our holy Father the Pope with all his Cardinals for all arch-Arch-Bishops and Bishops and in special for my Lord Arch-Bishop of Canterbury your Metropolitan and also for my Lord Bishop of this Diocesse and in general for all Parsons Vicars and Parish Priests having cure of souls with the Ministers of Christs Church as well Religious as not Religious Secondly ye shall pray for the unity and peace of all Christian Realms and especially for the Noble Realm of England for our Sovereign Lord the King c. and for all the Lords of the Councel and all other of the Nobility which dwell in the Countries having protection and governance of the same That Almighty God may send them grace so to govern and rule the Land that it may be pleasing unto Almighty God wealth and profit to the Land and salvation to their souls Also ye shall pray for all those that have honoured the Church with light lamp vestment or Bell or with any other ornaments by which the service of Almighty God is the better maintained and kept Furthermore ye shall pray for all true travellers and tillers of the earth that truely and duely done their duty to God and holy Church as they be bound to do Also ye shall pray for all manner of fruits that be done upon the ground or shall be that Almighty God of his great pitty and mercy may send such wedderings that they may come to the sustenance of man Ye shall pray also for all those that be in debt or deadly sin that Almighty God may give them grace to come out thereof and the sooner by our prayer Also ye shall pray for all those that be sick or diseased either in
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-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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What good can a Sermon do Which is not accompanied with Prayer the Prayer first and then the Sermon so Chrysostme Augustine not unlike who thinks it fit ut Pastor orando prose ac pro illis quos est allocuturus sit Orator antequam dictor that the Preacher praying for himself and those he is to speak to be first an entreater before a Teacher A thing so clear as Ferrarius summeth up the contents of his eight Chapter Lib. 1. in these words Preces ad Deum concioni sensper antecessisse that Prayers to God alwayes preceded the Sermon and ends that Chapter with St Ambrose his formula Obsecro Domine suppliciter Rogo c. Give unto me O Lord I humbly pray and beseech thee sober knowledge which may edifie give unto me eloquence prudent and meek which knoweth not what Pride is nor to boast above others my brethren Put into my mouth the word of consolation edification and exhortation by thy holy spirit that I may be able to perswade the good still to improve and with the power of thy word and mine own example recall such as go astray to the rule of thy uprightnesse Let the words which thou shalt grant unto thy servant be as sharp arrows and burning darcs which may penetrate and enflame the hearts of the hearers with the fear and love of thee So the Ambrosian Office in Ferrarius And as the Preacher invocated Gods blessing upon the word he was to deliver so did the people also for him who was to instruct them which Mr. Thorndike conceives to be intended in that form of the peoples resaluting the Priest and with thy spirit which was used also at his going up into the Pulpit Whither or not this rite had any reference to such an intent I will not nor need I contend having so convincing and satisfactory Authority out of St Chrysostom who mentioneth the Deacon crying out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us pray for the Bishop that he may rightly divide the word of truth among us Nor is it much dissonant what is delivered as the practise in our Church before the Reformation to have been spoken to the Preacher about to ascend the Pulpit The Lord be in your heart and in your minde and mouth to pronounce and shew forth his most blessed Gospel In the Apostolical age the extraordinary effluvium and outgoing of Gods spirit governed all both in Prayer and Preaching nothing was premeditated but all performed as the spirit at that instant suggested according to the measure of their gifts and for trial of those gifts it was permitted by the Apostle for the faithful at their holy meetings to speak prophesy and expound one after another For ye may saith he all prophecy one by one that all may learn and all may exhort Nor was this custome peculiar only to the Apostolick Church but derived lower to succeeding times So Clemens in his Constitutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Priests every one by himself not altogether and the Bishop in the last place instruct the people And in several Homilies of Chrysostom the same practise is observed by others To this custome perhaps the fathers of the Councel of Laodicea had an eye when they spake of Homilies of Bishops in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof anon As for the materials of the Primitive Homilies it is rare to finde any thing polemick in them and where it occurreth the controversy is about matters fundamental Faith and the principles of an holy life are the main they inculcate declining nice thorny and inedifying disputes Thrice happy were this nation would our Ministers conform to that good old way and indeed to the excellent direction of that learned Prince who ordered That no Preacher of what title soever under the degree of a Bishop or Dean at the least do presume to preach in any popular Auditory the deep points of Predestination Election Reprobation or of the universality efficacy resistibility or irresistibility of Gods grace but rather leave those theams to be handled by learned men and that modestly and moderately by use and application rather then by way of positive Doctrine as being fitter for Schools and Vniversities then for simple Auditories After the Sermon Between the Sermon and the Offâ—rtory several things intervene according to the Primitive mode which though of peculiar relation to those times may yet reasonably expect the civility of a mention here and because they seem to be summed up almost altogether in one Canon of the Councel of Leodecea I shall first give you the Canon it self intire and then parcel it out into considerations apart the Canon is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. It is thought fit that by themselves and apart first after the Homilies of the Bishops the prayer for the Catechumens be performed and when the Catechumens are departed then the prayer for the Penitent be made and these having been under imposition of hands and gone away the prayers of the Faithful So three prayers to be made the first in a low voice the second and third by the Deacons speaking to them and then the kisse of peace to be given and so the holy oblation to succeed In these words I observe First that these prayers were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apart and every one by it self Secondly that the prayers for the Catechumens began the service which is demonstrable out of Clemens Constitutions where it is ordered that before this prayer the Deacon standing upon some place or advantage should proclaim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. away Infidels away hearers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. then silence being made let him say Pray ye Catechumens where by the way I note a manifest difference is put between Hearers and Catechumens as shall be farther illustrated against the common opinion when I come to treat of Confirmation out of the 1. Councel of Nice and the 4. of Carthage What is intended by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether the prayer of the Catechumens for themselves or that of the faithful for them I am not able to determine But assuredly both they had and if not the very same here intended yet of neer alliance to it as is to be found in Chrysostoms second of his seven genuine Homilies for the rest are meer Impostures upon the second to the Corinthians And these Prayers of St Chrysostome agree almost word for word with the form mentioned in Clemens his Constitutions which excellent peece though I dare not father it upon so early an Author and must acknowledge that the Legerdemain and traces of some false hand are visible enough in some parts thereof yet am I convinced that it conteineth many considerable monuments of the most ancient customs and that the genuine part of it may worthily derive it self from the first three Centuries after Christ. The prayers cited in Chrysostome are to this effect
that their offerings should be accepted of neither at the Altar nor in the Church treasury Now although the elements of bread and wine are provided by an establishment of our Church differing from the ancient custome yet can there be no reason shewed why we should prescribe and cast away that most necessary sacrifice of Almes which though at first introduced as concomitant with the former yet hath sufficient interest in Religion to entitle it self to a place in the course of the grand sacrifice and the Church hath very fitly assigned it this place as Preambulatory to the Prayers ensuing it being properly stiled by St. Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wing of prayer upon which wing the prayers of Cornelius ascended up into Heaven Acts 10 2. As to the sentences of this Offertory they which differ in the Scottish service from ours are taken out of Bishop Andrews his notes upon the Book of Common prayer Who goeth a warfare This with the four succeeding sentences 7 8 9 10. have a peculiar reference to the ministery by which plain it is that our Church intended a double Offering one Elemosynary Almes for the poor Another Oblatory for the maintenance of the Clergy In the earliest times of Christianity such spontaneous oblations were the onely income of the Church with no other alimony did the ministry subsist This collection was first weekly 1 Cor. 16. 2. next in flux of time and in the African Church menstrua die once a moneth The depositary and Trustee of these Offerings was in chief the Bishop who had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power over affaires of the Church to dispose them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the consent of the Presbyters and Deacons The imployment of these mensurna divisiones or monthly dividends was quadrupartite One portion to the Bishop whence St. Cyprian speaketh often de quantitate sua propria of his own proper share Another to the inferiour Clergy who not the people who offered as Mr. Selden hath mistaken were therefore called Sportulantes fratres Bretheren of the Dole The third was for sacred utensils and reparation of Gods house And the last for the relief of the poor strangers prisoners and the like as hath been said before And though Christian Princes restored in after-times to God his own and indowed the Church with Tithes yet did not these oblations cease thereupon that had been a favour with a mischief these Offerings advancing an Ecclesiastical intrade far exceeding the Decimal availes as appeareth by St. Cyprian No all along Oblations both spontaneous and such as custom had established continued together with tithes even unto our dayes which some of the Reverend Clergy finde to be a woful truth Is it not so when having lost the benefit by a long disuse they still groan under the burthen it hath laid upon them For upon this very account consideration being anciently had to the great harvest such Oblations did then in some parts annually import some livings were estimated in the Kings Books at a rate so high as now those wonted oblations are withdrawn amount to the utmost value of them to the great grievance of the incumbent who is to answer his first fruits and other payments to the Exchequer at that great proportion Again to manifest that the Clergy hath not totally lost their interest in these oblations insignificant it is not that when a Personage is demised intire the Lessee even in these our dayes doth covenant to receive all Obventions Oblations c. The Church-Wardens or some other The ancient mode was an exact pursuance of the text deliverd by our Saviour Matth. 5. 23. which implieth that the gifts should be brought to the Altar there were they presented by the people and there received by the Priest Gregory Nazianzen sets it down very expresly speaking of Valens the Emperours offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. when the time was come for him to bring his gifts to the holy table which he was to do himself none would as the custome was receive them The like hath Theodoret concerning Theâ—odsius but not so full and more conformable to this usage was the order in the beginning of the Reformation by which the Parishioners were enjoyned themselves to put their Almes into the poor mans chest which then was placed neer the High Altar Bishop Andrews faultâ—th the Church-wardens going up and down to receive the Almes Sapit hac collectio per singula capita Genevensem morem This collecting Almes by the poll savours of the Geneva mode whence it is that the Scottish Rubrick was rectified in this particular as in others conformable to his notes Offering dayes appointed Antiently offering dayes appointed were Quaelibet dies Dominica alii dies festi solemnes quorum vigiliae jejunantur every Lords-day and all high festivals whose Eves were fasted Such were those solemn dayes called lately in the Court Collar-dayes because then the Knights of the Garter attended the King in their St. Georges Collars when the fashion was for the King and his Nobles to offer But these are not the offering dayes intended by this Rubrick but those mentioned in the Statute 37. H. 8. c. 12. viz. The feasts of Easter of the nativity of Saint John Baptist the feast of St. Michael the Arch-Angel and the Nativity of our Lord. These feasts aforesaid being ordered by that Kings injunctions Anno 1536. To be taken for the four general offering dayes quarterly payment of such oblations I finde to have been in use long before for in a parchment M. S. of Constitutions made by a Synod held in Exeter by Peter Quivel Bishop of that Diocesse Anno 1287. it is thus decreed Statuimus quod omnis adult us viz. quatuordecim annorum quater in Anno scilicet Natali Domini Paschali festivitate festivitate Dedicationis suae Ecclesiae parochialis vel festivitate omnium Sanctorum Ecclesiam suam Parochialem suis oblationibus veneretur We ordain that every one of 14. years old shall quarterly viz. at the feasts of Christs Nativity of Easter of the Dedication of their Parish Church and of all Saints shall honour their Church with Oblations Nor is it impertinent here to minde you that the Reformation begun by Hermannus that pious but unfortunate Bishop of Colen commandeth that the four offering dayes in a year be kept But it is not expressed what they were The former statute of H. 8. declaring so explicitly what the offering dayes were it also helpeth us to understand the import of accustomed offerings for it commandeth all Citizens and inhabitants of London to pay their Tithes that is 16. d. ob for every 10. s. rent of their houses quarterly viz. at the feasts above specified and though the Statute seemeth to have a peculiar relation to London yet custom hath in other Cities established a not much different proportion If to any the word offerings may seem to import other dues
before he begins to pray prepareth the bearts of the people with this Preface saying Lift up your hearts and when they reply We lift them up unto the Lord they are thereby admonished to think of nothing but God Let us give thanks unto the Lord. These Verses are but Tables annext to the other of sursum corda and have reference to them Quis gratias agit Deo nisi qui sursum habet corda ad Dominum Who doth give thanks to God but he who hath his heart lift up unto the Lord with Augustine and elsewhere more fully De hoc tanto bono levati cordis non nobis gloriam quasi nostraurm virium tribuimus hoc enim continuo admonemur quia hoc dignum hoc justum est For this so great benefit of our hearts lifted up we ascribe not glory to our selves as proceeding from our own natural power For we are presently admonished It is meet and right so to do Much it is for the honor of this Preface that whereas the East and West in other parcels differed very much yet in this they both agreed as is to be seen in all the Liturgies extant of those ancient times whereof having given you instance for the Latine I shall for brevity sake onely for the Greek produce the Apostolical Constitutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop Lift up your hearts The People We lift them up unto the Lord The Bishop Let us give thanks unto the Lord The People It is meet and right The Bishop True it is very meet and right to praise thee the true God c. Proper Prefaces In the Church of Rome there were ten proper Prefaces which our Reformers desirous to contract the Office into more ease reduced to five Proper to days of more eminent remark Holy holy holy c. This Hymn was anciently called Trisagium because it consisted of three Holies I finde in antiquity two forms of Hymns under this name One thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy God holy Mighty holy Immortal have mercy on us This is that Hymn mentioned in the Trullan Councel as the frame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the ancient Fathers which Balsomon interpreteth to be the Fathers of the Councel of Chalcedon Extant it is in the Liturgy ascribed to Saint Basil but not in that of St. Chrysostom and therefore either that Liturgy must not be St. Chrysostoms who I conceive may best pretend to it or else this Hymn was not used in the Constantinopolitan Church until Proclus his time who upon the event of a Miracle had advice from Heaven to order the singing of it in his Church if there be any faith in those Historians who deliver it for truth The other form of Trisagium is this retained by our Church expresly and almost to a syllable agreeing with that in the Gregorian Service in Saint Chrysostoms Liturgy and before them in the Constitutions The composition is most excellent wherein the Celestial Quire are drawn into consort with the Church joyning as a Chorus in the words of the People magnifying his humanity saying Glory be to thee O Lord most high or rather as in the Original Hosanna to the Son of David Blessed is he that cometh in the name of the Lord Hosanna in the Highest for so it is in the Latine Translation set forth 2º Eliz. Osanna in excelsis Benedictus qui venit in nomine Domini Osanna in excelsis Saying Take eat this is my Body The recital of these words pass in the common vogue for a Consecration were I Romishly inclin'd I should rather impute unto them the power of Transubstantiation for that a bare Narrative can be qualified to consecrate is certainly new Divinity unknown to Scripture and Antiquity interpreting it Therefore I must adhere in judgement to those learned men who derive Consecration from the word of God and Prayer the very way by which our Saviour himself sanctified those Elements in his first institution Matth. 26. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling upon God for his blessing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving thanks in which action it must be supposed that Christ had more then a general design of saying Grace as we phrase it for those elements as Creatures ordained for common nutriment viz. An intention of invocating Gods blessing upon them in reference to those ends for which he meant by his institution to separate and depute them And though the Primitive Fathers in the Act of Consecration did usually joyn the Narrative of Christs Institution with the words of Blessing and Thanksgiving thereby as it were shewing their commission yet were they far from imagining that the Elements were sanctified any other way then by Prayer if they must be thought as sure none will question it to mean as they said Justin Martyr is express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Those viands by which our flesh and blood are nourished being blessed by the Prayer and Thanksgiving of the Priest we are taught became thereby the body and blood of Christ who was Incarnate Cyprian Panis ille super substantialis calix benedictione solemni consecratus i. e. That supersubstantial Bread and Wine consecrated by solemn benediction Nyssen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Eucharist is sanctified by the word of God and Prayer Cyril 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Invocation being made the Bread becomes the Body of Christ Hierome Quid patitur mensarum Minister ut supracosse tumidus efferat ad quorum preces Christicorpus sanguisque conficitur i. e. What aileth this Table-Servant and Deacon that he carryeth himself so loftily above those with whose Prayers the body and blood of Christ is effected in the Eucharist His Convert St. Austin Benedictus sanctisicatur illud quod est in Dominimensa Oratione i. e. The Symbols lying on the holy Table are blessed and sanctified by Prayer Nor do ◠finde in all Antiquity any one genuine piece of a different sence onely St. Ambrose in his de Sacramentis if it be his seemeth to vary Antequam consecretur panis est ubi autem verba Christi accesserint corpus est Christi before consecration it is meer bread but when once Christs words of institution are recited it becomes the body of Christ. Which yet is not directly opposite to what I have delivered before especially taking Ambrose intire for he begins his Chapter thus visscire quia verbis celestibus consecratur Accipe nunc quaesunt verbae Dicit Sacerdos Faec nobis hanc oblationem ascriptam rationabilem acceptabilem quod est figura corporis sanguinis Domini nostri Jesu Christi qui pridie quam pateretur c. i. e. But will you know that the Elements are Consecrated with heavenly words hear the words themselves The Priest saith Make this sacrifice which is the figure of the body and blood of Christ imputable reasonable acceptable for us who the night before he suffered
consist A sacramental verity of Christs body and blood there cannot be without the Commemoration of his death and Passion because Christ never promised his mysterious yet real presence but in reference to such Commemoration Nor can there be a true Commemoration without the body and blood exhibited and participated because Christ gave not those visible Elements but his body and blood to make that spiritual representation Here the party receiving shall say Amen This order is a peece of Reformation where in the Church of Scotland stands single and alone I call it a peece of Reformation because it is the reviving of a very ancient custome The same is the direction in the Constitutions ascribed to the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Bishop give the Oblation of bread saying The body of Christ and let him that receiveth it say Amen Then the Deacon having the cup and delivering it let him say The blood of Christ the cup of salvation and let him that drinketh say Amen By St. Augustine it should seem to have been of general usage saying Universa Ecclesia accepto sanguine Chirsti dicit Amen The universal Church at the Receiving of the blood of Christ answereth Amen Thus you see upon what tearmes of conformity the Scotch service in this particular stands with the ancient practise Though I have neither rule nor text in any one of the Liturgies I discourse upon engageing me to it yet is it no extravant vagary here to take into consideration the general fashion used in our Church of imploying the Congregation in singing during the time of Communicating whither that time can be better transacted and laid out then in Psalmes sutable to the subject of those blessed Mysteries not falling under dispute must passe in the negative this being so the onely concernment to which I am obliged is to shew that the custome floweth from the prescript of Primitive tradition whereof the ancient Liturgies are evidence enough that especially exhibited in the Constitutions above mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the thirty third Psalm be said whilst the rest Communicate For the African practise speaks St Augustine Mos caeparat apud Carthagenem ut hymni ad Altare dicerentur de Psalmorum libro sive ante Oblationem sive cum distribueretur populo quod fuisset Oblatum Hunc morem Hilarius Laicus maledica reprehensione ubicunque poterat laterabat asserens fieri non oportere A custome was begun at Carthage that hymns out of Davids Psalms both before the Oblation and at the distribution of it should be sung This fashion one Hillary a lay-man wheresoever he could envied against affirming it ought not to be done And here we offer and present c. This high and eminent place looketh big upon all those false clamors that our service is extracted from the Masse challenging the Authors thereof to exhibit where it is to be found in the Canon of that Masse No to the utter shame of the Romish party our Church upbraideth them that whereas they contend so much for the propriety of the sacrifice of their Masse the whole Canon of that Masse hath not one syllable of this most proper sacrifice this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indivisible Sacrifice of both bodies and souls a sacrifice enjoyned by Apostolical precept Romans 12. 1. and which did in the Primitive times constitute an illustrious part of the Eucharistical office Glory be to God on high Antiquity called this the Angelical hymn and in truth being Angelical it must be an hymn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom Angels and the Celestial Quire send forth hymns they sing not Psalms And so Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let hymns be onely the prayses of God the reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalmes contain all things both Divine and Moral Hymns onely the praises of God Called it is the Angelical hymn because the first part thereof is the Nativity-Carol mentioned Luke 2. 13. sung by the Angels the rest was composed by Ecclesiastical Doctors some think St. Hillary and the fourth Councel of Toledo seemeth to imply as much But the Constitutions of Clemens perswade me it was of earlier entrance it being there compleatly the same with ours in all materials but disposed in two several Prayers and is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that morning-hymn as I suppose to which Epiphanius a great follower of Clemens relateth in a place formerly cited Part it was of the Missa Catechumenorum in the Masse-book but worthily translated into the Communion service by our discreet Reformers it being formerly mis-laid this being its proper ubi or place for two reasons First because it is an hymn To sing an hymn after the distribution of the Elements is conformity to the mode of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. thou seeâ—t that the last prayer after the Eucharist is celebrated is made in imitation of our Saviours practise Again it is a compound peece made up partly of Donology partly of Prayer and of Prayer addrest to Jesus Christ the Lamb of God now it is improper to apply our selves to Christ before the action of participation is past the reason is because the blessed Eucharist is a sacrifice wherein our Saviour Christ is considered as an immaculate Lamb offered upon the Altar to God the Father for the Remission of our sins And this I take to be the meaning of the third Counsel of Carthage decreeing ut nemo in precibus vel Patrem pro Filio vel Filium prâ— Patre nominet cum altari assistitur semper ad Patrem airigatur oratio That no man name the Father for the Son nor the Son for the Father in publick prayers and when any officiate at the altar viz. before distribution of the Elements that the prayer be alwayes directed to the Father For which I can assigne no other reason but because Christ is then the great sacrifice and the Father is the person to be appeased The Peace of God This benediction is a peculiar of the Bishops office if present because the lesse is blessed of the greater Hebr. 7. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The principal Priest dismisseth the people with his blessing After this pronounced the Deacon usually said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go in peace when the people received it they bowed down their heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Bishop give the benediction the people bowing down their heads This gesture imports a kinde of adoration Eccles. 50. 23. The Jewes are said to bow down themselves to worship the Lord. So in the Primitive Church the Energumenj were commanded to bow their heads and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that fashion to perform their bodily reverence Upon the holidayes if there be no Communion Anciently upon holy-dayes Communions were constant and consequently oblations wherefore Proclus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Festival is the poor mans harvest because he
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
9. 18. The place was private enough being the house of Judas and the Congregation thin enough No Believer there but Ananias So when Paul and Silas baptized the Keeper of the prison Acts 16. 33. The place was a Prison most unfit for publique worship and two the total of the Congregation many other instances might be given were not the labour supervacaneous and needless Descend to the next succeeding times the Councel of Laodicaea hath a Canon concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. them which are baptised on their sick beds not disapproving of it but ordeining that if they recover they learn the Christian faith that they may taste the excellency of that Divine gift Not long after this Synod Timothius Bishop of Alexandria a member of the first Constantinopolitan Synod being demanded if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a Catechmen Possest with a wicked spirit and desireth to be baptised whether or not he may receive that seal The Bishop returneth no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cannot in the publick and ordinary way of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. but when he lieth in extremis at the point of death he must be baptised uncontroulable evidences of the charitable dispensation of those tender Fathers in cases of extremity Come to the late Reformation Bucer a learned and sober Divine being intreated to deliver his judgement upon King Edwards first Liturgy passeth this censure upon this private Baptisme In hac constitutione sunt omnia Saencte proposita i. e. in this constitution all things are framed agreeable to piety One would think that Private Baptisme backt with such fortifications might with confidence and assurance enough appear amongst o ther 's of our sacred offices But it hath proved otherwise for of late the assembly of Divines in their Directory tell us possitively that Baptisme is not to be administred in private places or privately but in the place of publick worship and in the face of the Congrecation that it ought not to be so administred ordinarily is the expresse Doctrine of our Church that it ought not absoluly and without regard to cases of necessity to be so administred will be denied by me and many more for whose satisfaction it had been labour well bestowed had those learned Divines who pretend that in the framing of that Directory they consulted not with flesh and blood but with the word of God had they I say produced from that word for to that we all appeal one syllable enforcing the place of Publick worship or a Congregation to be of the absolute necessity of this Sacrament And then one of them shall name the Childe One of them of whom of them certainly that be present as it is in the begining of this paragraph so undoubtly And that may be not onely a lay-man but even a woman as it was rightly objected by those male-contents and truely sensed by King James in the Conference at Hampton-Court whereby a greater liberty was given for Women to baptise then was intended by the Reformers of our Liturgy a Reformation justly called for which was both granted and effected speedily by restreining it to the Minister as our Service-book exhibits it yet this very reformation of out Church her oversight is now made her crime and so made by that very party who were so loud so clamerous for the change this change being part of those most uncharitable cavils which Smectimnuus have vented against our Liturgy N. I baptise thee c. Here is Baptisme soon dispatcht without further adoe Ceremonies and set formes of Prayer are decent helps in the Publick exercises of Religion of the essence of it they are not so that when we are constrained to complement necessity they may be dispensed with in Saoramentis salutaribus necessiitate cogente Deo indulgentiam suam largienti totam credentibus conferunt Divina compendia saith the Martyr excellently i. e. in the celebration of the wholsome Sacraments necessity being cogent and God Almighty dispensing his blessing Divine abridgments and compendiums confer upon beleevers all they desire With what matter was the childe baptised This interrogatory is led in with a Declaration of our Church relating to the quality of it viz. that it is essential to the Sacrament and so is St. Augustines rule Accedit verbum ad elementum fit Sacramentum The word and the Element together constitute the Sacrament And the Element necessary to be ingredient into this Sacrament is water not Lye or Broth be the necessity never so cogent si aquam detrahas non-stat Baptismatis Sacramentum take away the water Baptisme is a meer nullity saith Ambrose This notwithstanding the opinion it is of several of the Remish party that baptisme administred in broth or lye is legitimate enough Nor is it their opinion alone but asserted by one of a clear other perswasion in other points viz. Beza Non minus rite ego quovis alio liquore quam aqua Baptizarim I would baptize every way as well with any other liquor as with water With what words was the child baptised This is another essential of Baptisme the formula Not precise to every word and syllable For the Western and Eastern Churches varied each from other herein The western Ego baptiso te I baptise thee The Greek and Eastern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N. let N. be baptised so anciently now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such an one is baptised yet all valid provided the essential words of Christs institution be subjoyned in the name of the Father and of the Son and of the holy Ghost Not in the name of the Trinity making onely three names nor three persons as did the Cataphryges or Pepusiani and Paulianists and were by decrees of the Nicene and Constantinopolitan Councel rebaptised Not in the name of the Father by the Son as did the Arians upon the haeresie of inequality Nor yet in the name of Christ alone or into his death as the Eunomians For though mention be made in the Acts of the Apostles of baptising in the name of Christ as Ch. 2 v. 38. and 19. 5. yet must not the Apostles be supposed so to have baptised as excluding the other two persons nor can the word Christ in those places rationally include the Father and Son that is the Person anointing the person anointed and unction wherewith he was anointed as learned Grotius after Ireneus inclines to think For in truth as Beza hath well observed St. Luke doth not there describe the rite and formula of Baptisme but the end and scope of initiating persons into Christianity thereby The expresse precept of our Saviour obliged even the Apostles themselves and all their Ecclesiastical derivatives to such a form of Baptisme as might distinctly and nominally mention the three persons of the glorious Trinity which was so indispenceably necessary as the omission of any one constituted the Baptisme null This nominal
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
enough the question is whether they be the words either of that Councel or this Pope and I conceive it without question they are not As for the Canon Syrmondus the Jesuite concludeth it thus Ut non necessaria habeatur repetita Chrismatio i. e. That repeted Chrismation be not held necessary This Particle Non reverseth all and Syrmondus pleads that in his Edition he had followed the best and most ancient Copies But Aurelius says no and this is not onely become a dispute but a serious quarrel betwixt this Sorbonist and that Jesuite a Quarrel that hath provoked between them a great Volumn to decide it Having heard them both I must pronounce for Syrmondus that the Negative Syllable must stand and that there was then at that moment but one anointing in use which both Authority and Reason will confirm Authority Hierome who lived near that time Non abnuo hanc esse Ecclesiarum Consuetudinem ut ad eos qui longe in minoribus urbibus per Presbyteros Diaconos Baptisati sunt Episcopus ad invocationem Spiritus Sancti manum impositurus Excurrat i. e. I deny not but the Custom of the Churches is this that the Bishop rideth forth into the Countrey for an Invocation of the Holy Ghost and Imposition of hands upon those who far off in Countrey Towns have been Baptized by Presbyters and Deacons He doth not say the Bishops were to anoint but onely to impose Hands and yet afterward he tells us the Presbyters were to Baptize with Chrism Again it is evident by reason there being then no supposed necessity enforcing the use of Episcopal Chrismation which came in long after upon another not then dreamt on account for before confirmation came to be entertained under the Notion of a genuine Sacrament which was not till near a thousand years after Christ no other Ceremony was required to the necessity of it then laying on of hands but when it took a degree higher then the ancient Church meant it when it became in the corrupt opinion of superstitious men to gain the reputation of a Sacrament it was observed that Imposition of hands onely would not constitute it such unless also Chrism for the Element and material principle thereof were re-granted it And this is the true original of the two Chrismations Baptismal or Presbyterian and Confirmatory or Episcopal now in use in the Romish Church Now as what hath been said in defence of Syrmondus his Edition of that Canon I conceive is sufficient to overthrow the Opinion of Aurelius to the contrary so also may it serve to render Pope Innocents decretal counterfeit as indeed most are if not all And were this Decretal that Popes and Popes the men they are cry'd up for it was a strange boldness in this Councel to decree Inter nos placuit semel Chrismari we are agreed that Chrism be used once when Innocent had before ordered it should be twice Then the Bishop shall cross him on the fore-head This signing was a constant consectary of Unction and therefore the Unction having been translated this also should have followed by way of concomitancy And whensoever the Bishop shall give knowledge Such was the Primitive Practise as is evident by that testimony of Hierome lately cited The names of all the children of his Parish It is not here nor any where else so far as I am yet informed declared by our Church at what years the Children shall be confirmed The practice of late hath been as soon as they could say their Catechism which seemeth to be the direction of our Church and so varieth according to the docibility of the Children About the mid-night of Popish Superstition viz. Anno 1230. Edmundus Cantuariensis in Speculo Ecclesiae as he is cited by Vice comes delivers the then English practice to be this Infra quinque Annos ad ultimum postquam natus fuerit infans potest confirmari Within five years after his Birth a Childe may be confirmed In elder Antiquity little do I finde onely that the childe was a Catechumen at seven So the first Interrogatory put to Timotheus Alexandrinus mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a childe catechised of about seven years of age And there shall be none admitted c. The Participation of the blessed Eucharist was anciently an immediate consequent of Confirmation or Baptism His obluta Plebs dives insignibus ad Christi contendit altaria dicens introib◠ad Altare Dei saith Saint Ambrose speaking of the white Vestments The now baptised flesh deckt wish this bravery maketh haste to the Altar of Christ saying And I will go up to the Altar of God It is here said That none shall communicate until they can say their Catechism and be confirmed But shall they be admitted to the Eucharist always when they can say their Catechism and have been confirmed This Rubrick seemeth to imply as much but then withal it may be interpreted to intend that Confirmation be delayed until Children come to years of better understanding that is nigh unto 14. CHAP. X. A The form of solemnization of Matrimony First the banes must be asked three several Sundayes or holy dayes in the time of service the people being present after the accustomed manner And if the persons that would be married dwell in divers parishes the banes must be asked in both parishes and the Curate of the one parish shall not solemnise Matrimony betwixt them without a certificate of the banes being thrice asked from the Curate of the other parish B At the day appointed for solemnization of Matrimony the persons to be married C shall come into the body of the Church with their friends and neighbours and there the Minister shall thus say DEarly beloved friends we are gathered together here in the sight of God and in the face of his congregation to joyn together this man and this woman in holy Matrimony which is an honourable estate instituted of God in Paradice in the time of mans innocency signifying unto us the mystical union that is betwixt Christ and his Church which holy estate Christ adorned and beautified with his presence and first miracle that he wrought in Can◠of Galilee and is commended of Sant Paul to be honourable among all men and therefore is not to be enterprised nor taken in hand unadvisedly lightly or wantonly to satisfie mens carnal lusts and appetites like bruit beasts that have no understanding but reverently discreetly advisedly soberly and in the fear of God duly considering the causes for which Matrimony was ordained One was the procreation of children to be brought up in the fear and nurture of the Lord and praise of God Secondly it was ordeined for a remedy against sin and to avoid fornication that such persons that have not the gift of continence might marry and keep themselves undefiled members of Christs body Thirdly for the mutual society help and comfort that the one ought to have of the other both in prosperity
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
〈◊〉 〈◊〉 〈◊〉 So often mentioned in the Greek Church are properly to be understood onely of those penitents in this third degree and not in a general notion of all such as were under the Churches censure And this is manifest by S. Basil who setting down the order to be observed in the four years Excommunication imposed upon for fornicatours saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first year the fornicator must be turned out of the Church and ly howling at the door In the second he shall be admitted to hear the word In the third he shall be received among the order of Penitents In this condition the censured persons according to S. Gregory were to continue other three years Their fourth advance was into the Congregation of the Faithfull which caused a change of posture as well as place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prostration being turned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 standing and to a standing with the faithfull joyning prayers with them and being present at the celebration but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abstaining from the oblation Where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a double signification First the Eucharist it self is intended by it whereof they were not to participate though they were present at the Receiving of it this was anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communicating without the Eucharist or the Communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Prayer onely and therefore Zonaras upon the words of the Fift Canon of the Counsel of Ancyra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Councel calls here communication not the participation of the consecrated Elements but onely a standing together with the faithful And so it must be for the Ganon adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That in the fourth year they may come to the Sacrament of Perfection Where by the way take notice that the Edition of Balsamon reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evidently false and though the Edition of Zonaras presents it right in the Greek yet it erreth as much in the Latin translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 triennio in stead of quadriennio as that of Dionysius Exiguus hath it more truly But though they did not participate of the blessed Eucharist it self yet was there bestowed upon them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or blessed bread which being consecrated by Prayers though not for the service of the Eucharist was given saith Balsamon to persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might not participate of the blessed mysteries The second import of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Dr. Hamond truly observeth the very Offerings whereof the Eucharist was constituted and so the sense of the place must be that they were in no capacity neither to offer themselves nor partake of others oblations In this state they abode their last three years at the determination whereof they were admitted to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Participation This is the description which St. Gregory hath delineated as the usage of his daies After him following Councels as that of Nice and Ancyra present us with a different scheam limiting Penitents to three years continuance in the Portch and seaven years in Substraction observing no uniformity in all cases but varying as the quality of the Crime directed Hitherto I have insisted onely upon the Eastern custome now I come to the Western where we must meet with no such gradation no medium betwixt the portch and the Chancel This notwithstanding we may observe they the Africans especially proceeded more severely against offenders than did the Churches of the East uniform rule amonst them of the earlier time there is none to be found for before General Councels stated and determined the practice every Bishop ordered as he thought meet in his own Diocesse Actum suum disponit dirigit unusquisque Episcopus saith Cyprian and again statuit quod putat unusquisque Praepositus every President establisheth what be please Whence it is that some of Cyprian's Predecessors Dandam pacem maechis non putaverunt in totum paenitentiae locum contra adulteria clauserunt decreed that adulterers should never be received into the place of the Church but forever shut out of her Communion And though S. Cyprian disliked this discipline as over-rigid yet was his own clemency to such as proved Apostates to Idolatry little more visible onely dispensing in exitu subveniri Absolution to them at the last gasp nay in some cases not then neither viz. if they did not exhibit evident tokens of contrition before they were cast upon their death beds So that if the Greek Church be thought severe the African may be called cruel The truth is the Africans being kept in awe by the faction of Novatus Novatianus were forced to carry a stricter hand in discipline than otherwise they would and therefore when their adversaries declined in their reputation they relaxed and grew gentler towards delinquents tendring the peace of the Church to all indefinitly who did on their death beds desire it as did the Clergy of Rome also in the vacacy of that Sea determine cum spes vivendi secundum hominem nulla substiteret caute sollicite subveniri then to afford Absolution when the offenders are given over as dead men As the Latin Church outwent the Greek in protracting absolution so was her procedure more austere in the very Act of exclusion and Excommunication Her mode as Gratian represents it was this Upon Ashwednesday all Penitents were to present themselves before the Bishop at the Church-door clothed in sackcloath their feet bare and visages dejected to the ground Then were they by the Arch-Presbyters or Penitentiaries who were to proportion their pennance led into the Church the Bishop with the whole Clergy lying prostrate on the floor and bewaylig their offences sung the seaven Penitential Psalms Then the Bishop raising himself from prayer laid his hands upon them sprinkled holy water and cast ashes upon their heads covering them with sackcloath with sighs and sobs denounced against them that as Adam was expelled out of Paradice so were they thrust out of the Church for their iniquities then he commanded the doores-keepers to drive them out all the Clergy persuing them with this Responsory In the sweat of thy brows shalt thou eat thy bread Thus Gratian from the Councel of Agatha Confest it is this Canon is very justly suspected for an imposture nor do I further urge this Testimony then as Authors of unquestionable credit furnish us with most of the same parcells scattered here and there without method To begin with the last the comparing persons Excommunicated with Adam's expulsion out of Paradise Epiphanius speaking of the Adamiani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man chance to be taken in an offence they suffer him not to assemble with them for they call him Adam as one that hath eaten of the forbidden frute and therefore adjudge him to be cast out of
Paradice meaning thereby their Church Now though true it is these Adamiani were accounted Heretiques yet Epiphanius mentions this as their opinion not as their heresy Heresy it could not be which was embraced by the Orthodox Fathers of that Church who looked upon their Penitents under the same notion Praevaricati sunt pactum Dei in Ecclesia sicut praevaricatus est Adam in Paradiso sic isti ejiciantur de Ecclesia saith Hierome of the excommunicated persons of his daies They have broken the Covenant of their God in the Church as Adam transgressed in Paradise and declare they are his followers that as he out of Paradise so are they thrust out of the Church Augustine to the same purpose In hoc Paradiso id est Ecclesia solent à Sacramentis Altaris visibilibus homines disciplina Ecclesiastic a removeri In this Paradise I mean the Church Ecclesiastical discipline is wont to shut out some men from the visible Elements of the Altar A thing so clear as some derive the very institution of Ecclesiastical service from that President Now if any shall say that this expulsion was onely a sequestration of the Person excommunicated from the outward Communion and society of the faithful in Sacris and though these Testimonies firm the comparison betwixt such persons and Adam yet speak they short of the rite mentioned by Gratian viz. the driving them out of the Church as it denoteth the place of Gods worship I answer that there is no absolute necessity to limit the Interpretation to one which is appliable to both especially considering that the one so naturally results from the other And did these passages speak short yet others there are home enough that especially of St. Hierome who speaking of his Fabiola her not entring the Church saith Sacerdos ejecerat the Priest had cast her out where is full evidence both for the act of Expulsion it self from the Church and for the person expelling the Priest which according to the idiome of Antiquity alwaies imported none inferiour to the Bishop As for the restraint of this solemne exclusion to Gratian's word must be taken and for ought I see well it may considering nothing can be urged against it as labouring of any irrational absurdity As concerning Penitents presenting themselves at the Church door it is undoubtedly true there they were to stand during the time of Divine Service Fabiola before mentioned Non est ingressa Ecclesiam did not enter into the Church So the Roman Clergy writing to St. Cyprian in the vacancy of that Sea Adeant ad limen Ecclesiae sed non utique transiliant The Penitents may come to the threshold of the Church but step beyond they must not And this helps us to the reading of Tertullian's Adgeniculari charis Dei where it was aris Dei before If Penitents might not set so much as a foot over the threshold of Gods house they could not properly be said adgeniculari aris to kneel at the Altar There was indeed a great enmity between Altars and persons of that State so great as he who was absolved was said to be reconciled to the holy Altar Divino Altari And this reconciliation was not to the Altar it self neither but to the Sacramental Symbole consecrated at the Altar and then his postliminiation gave him liberty to approach no nearer the Altar then the Cancellum and consequently no Adgeniculation at the Altars indulged to the very faithfull themselves and if not to them much less to Penitents Their stations being then assigned them without doors there did they adgeniculari charis Dei supplicate the dear Saints of God as they entred the Church there did they beg patrocinium sanctae plebis ad Deum obsecrandum the assistance of the holy Congregation to entreat God in their behalf according to the Greek form mentioned before As for the Ceremonies related by Gratian which were indicative of interiour humiliation and as it were silent Confessions cause I have to think they were rather Spontaneous Compliances with the received Fashions of those times then the Result of any Ecclesiastical Canon but whither so or not so certain it is in use they were S. Cyprian describing Penitents in their splendid Formalities sets them out thus that they did stratos solo adhaerere cineri in cilicio sordibus volutare or as Tertullian solio cineri incubare cast down upon the floor wrap themselves up in filthy and course sachin So S. Hierome Fabiola saccum induerat ut errorem publice fateretur had put on saccloth that she might testifie to all the world she had fallen Nor is this all he addeth she stood in Ordine Poenitentium in the row of Penitents Discalceatis pedibus barefoot with her shoes off which Gratian maketh another rite appendant to Solemn Pennance In this posture and habit illoti sordulenti extra laetitiam to use Tertullian's phrase nastily defiled with dirt abandoning all signes of joy continued they all the time of sacred Offices untill that of the Eucharist was finished which being done and the Congregation risen as they were coming forth out of the Church the Penitents Sozomen tells us with howling and great lamentation fell groveling before them and the Bishop coming up to them cast himself prostrate also with great mourning the Congregation all be-drenched with tears then the Bishop rising up first and the rest after him he sent up his Prayers to God for them and so dismissed them Having thus laid down the several Scheams and Fashions of both Primitive Churches during the time of Pennance it will be now proper to survey how they recovered those Rites from which they fell For which work it is very probable in both Churches One peculiar day though not in both One and the same was set apart what that day was in the Greek Church I am not yet satisfied what in the Latine all those Ancient Rituallists published by Hittorph with Durandus Durantus and others of Later Edition who constantly fix it precisely upon Mandy-Thursday seem to put it out of question which possibly was exactly true in reference to the times wherein they wrote and not very wide from the more ancient limitation For S. Hierom giving us an account of Fabiola's Reception into the Comumon of the Faithfull saith It was sub diem Paschae very near Easter and must consequently fall into the holy week But S. Ambrose is most express in his epistle to Marcellina who sending her a kinde of Journal of that great Tumult about his not delivering up of the Church he giveth it this date Erat autem Dies quo sese Dominus sese pro nobis tradidit quo in Eccelesia Poenitentia relaxatur Now it was the Day whereon our Lord delivered himself for us whereon publick Pennance is released in the Church Nor was this a day of general release but restrained onely to such as had gone their full time of
meer Ecclesiastical audience and which were not punishable by the Civil Law as perjury fornication usury c. But in process of time the accumulation of Canons creating daily a multitude of questions too intricate for the Bishop to determine Placuit ut petant ex nomine Provinciarum omnium Legati porrecturi Vincentius Fortunatianus à gloriosissimis Imperatoribus ut dent facultatem defensores constituendi Scholasticos qui in actu sunt vel in munere defensionis causarum ut more Sacerdotum Provinciae iidem ipsi quidem legendum qui Defensionem Ecclesiarum susceperint habeant facultatem pro negotiis Ecclesiarum quoties necessitas flagitaverit vel ad obsistendum Obrepentibus vel ad necessaria suggerenda ingredi judicum secretaria It is decreed saith the Councel of Carthage that Vincentius and Fortunatianus the Legates which are to be sent in the name of all the Provinces petition the most Glorious Emperours that they would give way for the choice of Scholastical Advocates who are profess'd pleaders of causes that after the manner of the Principalls of Provinces these who shall undertake the Protection of the Churches may have leave in affairs of the Churches as necessity shall require to enter the seats of Judicature either to oppose evils creeping in or to represent things necessary From these Defensores Ecclesiastici or as the Greeks called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 learned men think the Chancellors or Officialls Ecclesiastical took their beginning and probably so it might be in the African Church but elsewhere Socrates seems to set forth a worse Reason speaking of Sylvanus Bishop of Troas Cum clericos ex litigantium controversiis quaestum facere videret deinceps neminem ex clero judicem esse permisit sed unum ex fidelibus laicis causarum cognitioni praefecit When he once perceived the Clergy made an advantage to themselves from others quarrels he suffered no Clergy-man to be Judge but appointed a Lay-man selected out of the Faithfull to preside in hearing causes Take both or which you like and assign another as probable as any viz. the not diversion of the Bishops and Chergy-men from sacred duties more proper to their calling the Institution speaks reason enough to vindicate it against all exceptions Ibid. Ordinaries Ordinaries saith Lindwood are those quibus competit jurisdictio Ordinaria de jure Privilegii vel consuetudine who of Right either by Priviledg or Prescription have ordinary Jurisdiction and therefore Chancellors Commissioners Officials and Arch-Deacons are Ordinaries as well as Bishops Page 25. line 3. Begin another division thus Some following Salisbury use upon inquiry into the ancient Practice of this Church of England I find it most apparent that every Bishop in his Dlocesan or Episcopal Synod had full power to constitute such Canons to make such Ecclesiastical Orders to frame such services for the respective Diocess as he and his Clergy should think most convenient And from hence arose those varieties of uses mentioned in this Preface In truth such was the custom of the Primitive Church unusquisque Episcoporum quod putat facit Every Bishop in his own Diocess doth what he judgeth meet And S. Ambrose under the Popes nose at Millain compiled an Office not onely differing from but standing in competition with that of Rome But though here are many uses mentioned yet for the Province of Canterbury that of Salisbury in estimation so far surpast the rest as it became almost of universal observation Compiled and digested it was by Osmund Bishop of Salisbury about the year 1099. The reason given by Harpsfeild is quoniam singulae fere Dioceses in statis precariis horis dicendis variabant ad hanc varietatem tollendam ut quasi absolutum quoddam precandi quo omnes uti possent exemplar extaret That because almost almost all Dioceses had their seveal waies and uses in their services and Canonical houres to take away that diversity this should be as a standing form for all to follow But this reason I cannot assent unto for what had Osmund to do to give the rule to other Dioceses Nothing certainly Nor did he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mind or regard what others did No he had the same designe neither more nor less which was incident to the power of the Bishop Evidently this In a Counsel held at London Anno 1075. decreed it was according to ancient Canons that Bishops Seas should no longer be held in Villages but removed to Citties Thereupon Hermanus translated his chair from Shirburn to Salisbury where he began to edify a Cathedral but died before he finisht it Next him succeeded this Osmund who having compleated the structure Clergy-men most eminent for learning from all parts were invited by a liberal allowance there to reside The Church being built and furnished thus with so gallant a Colledge of Prebendaries Osmund took it into his next care that Divine Service might there be performed with equal splendor Hereupon he contrived the Office called the Course of Salisbury and provided such a set of excellent Singing-men to officiate it that Emicabat so are the words of my Author ibi magis quam alias canonicorum claritas cantibus nobilium The Canons thereof could nowhere else be matched for their Art in Musick This Service of Salisbury being now cryd up as a most noble model The rest of the Bishops of the Province of Canterbury especially not haveing learning enough for pene omnes tunc temporis illiterati they were then almost all arrant dunces to frame a better conformed their Dioceses in it So that what Osmund intended peculiarly for his own use became exemplary to others And perhaps upon this very score his Sea obtained from posterity as a mark of honour that preeminence whereof Lindwood gives this account Episcopus Sarum in Collegio Episcoporum est praecentor tomporibus quibus Archi-Episcopus Cantuariensis solemniter celebrat Divina praesente Collegio Episcoporum Chorum in Divinis Officiis regere debet de Observantia consuetudine antiqua The Bishop of Salisbury in the College of Bishops is to be the Praecentor and at such times as the Arch-Bishop of Canterbury officiateth all the College of Bishops being present he ought to govern and direct the Quire insacred Offices And this he is to do by ancient custome and observation And perhaps upon this very score if it be true as some Romanists affirm the Bishop of Salisbury was before the Reformation constantly and of course Dean of the King's Chappel and chief appointer of the Rites and Ceremonies Page 79. line 26. At these words The first mention Add is in Proclus he declaring it to be a daily Hymn saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the world over every day is re-sounded All the works of the Lord bless the Lord. Page 98. line 47. Begin another Paragraph thus The Priest shall say But when At the beginning of Evening Prayer I confess I have known
the Practice so and have heard it hath been positively enjoyned by a Learned Bishop and great Ceremonialist that Evening Prayer should begin with the Lords-Prayer But the rule of the Church is express to the contrary for in the Rubrique before Morning Prayer it is ordered thus At the beginning both of Morning Prayer and likewise of Evening Prayer note that the Minister shall read with a lowd voice some one of these Sentences that follow c. So that clearly the Sentences Exhortation Confession and Absolution must begin the Evening as well as the Morning Prayer Page 99. line 49. after these words it is anoient add This Creed was formerly appropriated to high Festivals onely but that by repeating it every month it might become the more familiar to the People these daies of the Apostles and St. John Baptist were inserted Page 157. at the end of the Paragraph W. add thus In the Latin Translation of our Liturgy Anno 2. Eliz. I find a Collect for St. Andrew different from the English which I shall here set down Omnipotens Deus qui dedisti beato Andreae Apostolo tuo ut acerbam ignominiosam crucis mortem duceret sibi pro magna glâ—ria Tribue ut omnia nobis adversa pro nonomine tuo ducamus prefitura ad aeternam vitam conducibilîa per Christum Dominum nostnum Almighty God who didst give to thy holy Apostle S. Andrew to account it his great glory to suffer the bitten and ignominious death of the Cross. Grant unto us that what we endure for thy sake we may also esteem profitable and conducible to eternal life through Jesus Christ. Page 177. line 17. after these words violation of them add thus Though true it is the contriving of the Decalogue into a way so edifying towards Piety and making it parcel of Gods Publique Worship be a peculiar of our Church yet somewhat not much unlike it is to be found in that Manual of Prayers composed by Gilbertus Cognatus for the private use of his Kinsman about the year 1553. whose words I shall here set down Having recited the Decalogue he then subjoyneth Hic nos praemit aeterna mors O Deus hic futurum justum judicium tuum commeritam nostram condemnationem Sed hic miserere nostri O Jesu Christe ne pereamus Tu quoque O Sancte Spiritus inscribe hanc legem cordibus nostris ut secundam eam alacri animo ambulemus teque revereamus diebus vitae nostrae universis Amen Here O Lord we ly â—bnoxious to eternal death Here we can expect nothing but the most just sentence to come upon us and our deserved condemnation But here O Jesu Christ have mercy upon us least we perish And then O Holy Ghost write this Law in our hearts we beseech thee that we may walk conformable to it and that we may reverence thee all the daies of our life Amen In stead of the form of Bidding of Prayers set down Page 181. give me leave to commend unto you that which followeth being sent me by a learned Friend from Cambridge with his Scholler-like address which will spare me the pains of any further Preface The Transcriber To the Perusers of the follwing Transcript I think it may well be named Instructions for the Laity'â— Devotions but as I met with no Rubrick nor title in the Copy so I count it modesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to refer my self to better judgements I found it written in a Court-hand indifferently fair and legible though full of abreviations but because I am not at all exercised in the Calligraphy of that hand I have transcribed it in the same which I use in my private studies with a great exactness of letters and syllables though not of the character Thus much I thought good â—o intimate that in a piece of this rarity there might not be any suspition of a counterfeited record or the faithfulness of the transcriber be called in question For indeeâ— as I cannot but commend that pious design of the noble Author in honour of our famous though now distracted Church of England So I must needs glory that I am any ways instrumental to the producing of that which may prove so serviceable however of so great antiquity In testimony of which I desire it may be lawfull to produce my own conjectures I am conscious to how skilfull hands this paper may come and therefore the more willingly produce them Since they may carry a torch for those judicious eyes whose honour will be augmented by the discovery They were wrote upon a spare parchment before the summs of Guilielmus de Pagâ—a extant in the University-Library of Cambridge which notwithstanding are not there so well known by the Author's name as by that of their title which is Dextra pars oculi sacerdotum sinistra This I mentioned the rather because from hence some small light may haply arise to the true time of their original antiquity For since the fore-named Author both bâ— the testimony of reverend ∴ Bale in his Centuries and the learned Pits in his Catalogue of English writers is to be reckoned in the thirteenth Century after Christ I see not how we can with reason suppose this to be ancienter except we object its transcription thither for an older copy Somewhat indeed it may be that in those daies they had not parchment so rife or cheap as paper now in ours whereof they might compose their Adversaria but what ever their next reading or more deliberate judgement proposed as worthy of notice taking they commonly transcribed if my observation fail not upon those parchments the Book-binders had bestowed upon their books to defend them from the injury of the covers But this argument perchance is not so valid as that which may follow Wherefore I adjoyned that Constitution which bears the Rubrick of Dies festi since from that a greater light may accrue to what bears the precedency In that I find the Arch-Bishop of Canterbury who is otherwise nameless then by his title in the instructions for so I call them to be Christned Simon of which praenomen I find but four through the whole Catalogue of the Prelates of that Sâ—e and all of them in the 14. Centurie current and if I mistake not within the compass of fifty years to wit Mepeham Langham Islip and Sudburâ— who fell a Sacrifice to that Idol of the Clowns as Walsingham calls him Tyler To this later I should rather ascribe both the Instructions and that Constitution concerning Holy-dayes though indeed I have no other ground for the conjecture then my private fancy But from the same Major a stronger consequence will follow if it be backed with the testimony of that learned Knight Sir Henry Spelman in those Tomes for which whole Christendom stands indebted to him as well as England concerning the English Councils and besides him you may if you please at leys re see what William Linwood will afford