his Ministers to declare and pronounce to his people being penitent the absolution and remission of their sins he pardoneth and absolveth all them which truely repent and unfeignedly beleeve his holy Gospel Wherefore we beseech him to grant us true repentance and his holy spirit Scot. Lit. That we may receive from his absolution from all our sins that those things may please him which we â—o at this present and that the rest of our life hereafter may be pure and holy so that at the last we may come to his eternal joy through Jesus Christ our Lord. The people shall answer Amen Common prayer 1. B. of Edw. 6. Then shall the Minister begin the Lords Prayer with a loud voice Scot. Lit. And in this and in all other places of the Lit. where the last words for thine is the kingdom are expressed the Presbyter shall read them But in all places where they are not expressed he shall end at these words But deliver us from evil Amen The Priest being in the Quire shall begin with a loud voice the Lords Prayer called the Pater noster OUR father which are in heaven hallowed be thy â—ame Thy kingdom come Thy will be done in earth as it is in heaven Give us this day our dayly bread And forgive us our trespasses as we forgive them that trespasse against us And lead us not into temptation But deliver us from evil Scot. Lit. for thine is the kingdome the power and the glory for ever and ever K Amen Then likewise he shall say O Lord open thou our lips Answer And our mouth shall shew forth thy praise Priest O God make speed to save us Answer O Lord make hast to help us Priest Scotch Liturgy then all of them standing up the Presbyter shall say or sing Glory be to the Father and to the Son c. As it was in the beginning is now c. Praise ye the Lord. 1. B. of Edw. 6. O Scot. Lit. Answer The Lord be praised N And from Easter to Trinity Sunday Allelujah COMMON PRAYER Then shall be said or sung this Psalm following O Come let us sing unto the Lord c. Psal. 95. Then shall follow certain Psalmes in order as they be appointed in a Table made for that purpose except there be proper Psalmes appointed for that day And at the end of every Psalm through the year and likewise in the end of Renedictus Benedicite Magnificat and Nunâ— dimittis shall be repeated Glory be to the Father c. Scot. Lit. And the people shall answer As it was in the beginning c. every one standing up at the same Then shall be read two Lessons distinctly with a loud voice that the people may hear The first of the old Testament the Second of rhe new like as they be appointed by the Kalender except there be proper Lessons assigned for that day the priest that readeth the Lesson standing and turning him so as he may best be heard of all such as be present R And before every Lesson the Priest shall say thus The first second third or fourth Chapter of Genesis or Exodus Matthew Mark or other like as is appointed in the Kalender And in the end of every Chapter he shall say Here endeth such a Chapter of such a book And to the end the people may the better hear in such places where they do sing there shall the Lessons be sung in a plain tune after the manner of distinct reading and likewise the Epistle and Gospel Common Prayer 1 B. of Edw. 6. After the first Lesson shall follow T Te deum Laudamus in English dayly through the whole year And after the first Lesson shall follow Te Deum Laudamus in English dayly throughout the year except in â—ent all the which time in the place of te Deum shall be used Benedicite omnia opera Domini Domino in English as followeth WE praise thee O God we acknowledge thee to be the Lord. All the earth doth worship thee the Father everlasting To thee all Angels cry aloud the heavens and all the powers therein To thee Cherubin and Seraphin continually do cry Holy holy holy Lord God of Sabbath Heaven and earth are full of the majesty of thy Glory The glorious company of the Apostles praise thee The goodly fellowship of the prophets praise thee The noble Army of Martyrs praise thee The holy Church throughout all the world both knowledge thee The Father of an infinit majestie Thy honorable true and onely Son Also the holy Ghost the comforter Thou art the King of Glory O Christ. Thou art the everlasting son of the Father When thou tookest upon thee to deliver man thou didst not abhor the Uirgins womb When thou hadst overcome the sharpnesse of death thou diddest open the Kingdome of heaven unto all beleevers Thou sittest on the right hand of God in the glory of thy Father We beleeve that thou shalt come to be our judge We therefore pray thee help thy servants whom thou hast redeemed with thy pretious blood Make them to be numbred with thy Saints in glory everlasting O Lord save thy people and blesse thine heritage Govern them and lift them up for ever Day by day we magnifie thee And we worship thy name ever world without end Uouchsafe O Lord to keep us this day without sin O Lord have mercy upon us have mercy upon us O Lord let thy mercy lighten upon us as our trust is in thee O Lord in thee have I trusted let me never be confounded Or this Canticle V Benedicite omnia orpra domini domino O All ye works of the Lord blesse ye the Lord praise him and magniffe him forever O ye Angels of the Lord blesse ye the Lord. praise him and magnifie him forever O ye heavens blesse ye the Lord praise him and magnfie him for ever O ye waters that be above the fitmament blesse ye the Lord praise him and magnify him forever O all ye powers of the Lord blesse ye the Lord praise him and magnify him for ever O ye Sun and Moon bless ye the Lord praise him and magnifie him for ever O ye stars of heaven blesse ye the Lord praise him and magnifie him for ever O ye showers and dew blesse ye the Lord praise him and magnifie him for ever O ye winds of God blesse ye the Lord praise him and magnify him for ever O ye fire and heat blesse ye the Lord praise him and magnify him for ever O ye winter and summer bless ye the Lord praise him and magnify him for ever O ye dews and frosts blesse ye the Lord praise him and magnify him for ever O ye frosts and cold blesse ye the Lord praise him and magnify him for ever O ye 〈◊〉 snow blesse ye the Lord praise him and magnify for ever O ye nights and dayes blesse ye the Lord praise him and magnify him for ever O ye
Lord is risen and the other answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is risen indeed and in the now Greek Church some memorial of that custom remaines in their solemn hymn beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is risen from the dead triumphing over and trampling one death with another Easter Munday and Tuesday All this week which we call Easter week was anciently kept holy but above others these two dayes were of highest remark so that Artificers who made bold with the other four did not exercise their Mechanical crafts upon either of these as Theodorus Balsamon noteth therefore Gregorius Thaumatergus stileth the Easter Festivals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the three holy-dayes ordained by the Church St. Augustine also mentions terâ—ium Festi diem the third day of the Feast and to ascend higher St. Cyprian in all probability meant no lesse where he spake of prima solemnia Paschae the first solemn dayes of Easter In some particulars the whole interval betwixt Easter and Pentechost was honoured with an esteem adaequate to the Lords-Day and the principal of them Easter it self That is in not fasting and Praying standing I shall only content my self with urging two of very many Authorities For the Western Church Tertullian Die dominico jejunium nefas ducimus vel de geniculis adornare Eadem immunitate à die Paschae in Pentechosten usque gaudiamus we count it a great offence either to Fast or kneel at Prayer on the Lords-Day And the same custom do we observe from Easter to Pentechost for the East The Councel of Nice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Synod decreeth that on the Lords day and from Easter to Pentechost Prayers be made standing where also learned men suppose an interdict from fasting also to be implied The ground of this practise was the suddain transition of the Church from one contrary Passion to another that is from grief to joy which operated contrary motions in the body All Lent-long Lords dayes excepted not onely the Penitents which were under the Churches censures but the very faithful themselves were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast upon their knees as in a state of humiliation But the Resurrection day the day of Jubile once come the visage of the Church was changed and nothing to be seen but what signified excesse of joy St. Basil no man better unfolds the mystery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By our kneeling and rising upright we signifie that we are cast down to the earth by our sins and that we are raised again to heaven by the Clemency of our maker So that the posture of standing was not onely a ceremony significant of our Saviours Resurrection but also an embleme of the Churches rising with him which was most graphically described in their stationary mode which Tertullian represents thus in coelum suspicientes manibus expansis Looking up to heaven with their armes extended at length St. Chrysostom more fully and like what I formerly observed out of Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I have known my self many men almost elevated quite from the earth stretching out their hands as wide as possibly they could and as if they were male-contents that they could not fly even up to heaven and in that posture of ardent devotion to behave them selves at Prayer First Sunday after Easter This Sunday had several appellations in Antiquity the Latines called it Dominica in Albis in relation to the white vestments of the Neophytes or new-made Christians But why in Albis and not rather post Albas the Sunday after white vestments as Alcuin more truely calleth it considering that they deposited and laid aside those whites upon the Eve of this day called clausum Paschae the close of Easter as the same Alcuin testifieth elsewhere and is comfirmed by St. Augustine Paschalis solemnitas hodierna festivitate concluditur ideo Neophytorum habitus mutatur The Paschal solemnity is this day speaking of the Easter Octave determined and therefore the new Christians change their habits this day The Greek called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason is given by Gregory Nazianzen because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the birthday of that salvation which had its commencement the Sunday before By us it is vulgarly called Low-Sunday probably as our Rationilist hath observed as it succeeds and stands in relation to Easter-day which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an high day The fift Sunday after Easter This Sunday is called Rogation Sunday because it precedeth the three dayes of Rogation before Ascension day These three fast-dayes were first instituted by Mamercus Bishop of Vienna upon occasion of a great earth-quake and incursion of wolves and wilde beasts to the extream tetrour of the people He knowing no better expedient to divert so severe a chastisment then fasting and humiliation ordered these dayes for that intent and contrived a Litany apt and sutable for such humble addresses This pious course taking good effect succeeding times continued that Fast in their Anniversary practise so as the Councel of Aurelia established it by a decree Which custom having had so long footing in the Church our Reformers were loth to be singular in rescinding it and the rather because she observed it fell casually and beyond its first intention upon such a season as might be very agreable to the service of those dayes For this being that critical time of the year when all the fruits of the earth are in greatest hazard of miscarrying by frosts and unseasonable weather it is therefore exceeding proper to supplicate God for the withholding of his judgments and to implore his blessing upon the labours of the husband-man And although our Liturgy hath no set office yet hath our Church set homilies for it And in the injunctions Anno 1559. and Advertisments Anno 7. Eliz. it was ordered that in the Rogation dayes of procession the Curat sing or say in English the two Psalms beginning Benedic Anima mea c. with the Litany and Suffrages thereunto belonging Ascension Day I do not meet in any of the Fathers before St. Augustines time mention of this as of an Holy day yet doubtless it was of as ancient standing as the other four Dominical Days for Augustine reckons it amongst those days which toto terrarum orbe observantur now observed all over the world and which are supposed to have been instituted by the Apostles themselves or General Councels A little after St. Augustine Proclus Arch-Bishop of Constantinople enumerating the five grand Festivals maketh this the 4th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fourth saith he declares the ascent into Heaven of him who was our first fruit And after all addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the solemnities which the Lord hath made Now to take off the wonder why there is so little news of it before St. Augustine it must be considered that anciently all the interim
hath vouchâ—aâ—ed to call to his holy baptisme and to be made members of his body and of his holy congregation therefore thou cursed spirit remember thy sentence remember thy judgement remember the day to be at hand wherein thou shalt burn in fire everlasting prepared for thee and thy Angels And presume not hereafter to exercise any Tyrany towards these Infants whom Christ hath bought with his most precious blood and by this his holy Baptisme calleth to be of his flock Then shall the Priest say The Lord be with you The people And with thy spirit The Minister Hear now the Gospel written by St. Mark 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 sow it he was displeased and said unto them suffer little Children to come unto me and forbid them nor for to such belong the kingdome of God Uerily I say unto you whosoever doth not receive the kingdom of God as a little childe be 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 brief exhortation upon the words of the Gospel FRends you hear in this gospel the words of our saviour Christ that be commanded the children to be brought unto him how he blamed those that would have kept them from him how be exhorteth all men to follow their innocency You perceive how by his outward gesture and deed he declared his good will toward them For he unbraced them in his armes he laid his hands upon them and blessed them Doubt not ye therefore but earnestly beleeve that he will likewise favourably receive these present infants that he will imbrace them with the armes of his mercy that he will give unto them the blessing of eternal life and make them partakers of his everlasting kingdome Wherefore we being thus perswaded of the good will of our heavenly father toward these infants declared by his son Jesus Christ and nothing doubting but that he favourably alloweth this charitable work of ours in bringing these children to his holy baptisme let us faithfully and devoutly give thanks unto him and say 1 B. of Edw. 6. And say the prayer which himself hath taught and in declaration of our faith let us recite also the articles contained in our Creed Here the Minister with the Godfathers and Godmothers and people present shall say Our Father which art in heaven hallowed be c. And then shall say openly I beleeve in God the Father Almigihty c. Then shall he adde also this prayer ALmighty and everlasting God heavenly Father we give thee humble thanks that thou hast vouchsafed to call us to the knowledge of thy grace and faith in thee Encrease this knowledge and confirm this faith in us evermore give thy holy spirit to these infants that they may be born again and be made heires of everlasting salvation through our Lord Jesus Christ who liveth and reigneth with thee and thy holy spirit now and for ever Amen Then the Minister shall speak unto the Godfathers and Godmothers on this wise WE beloved friends ye have brought these children here to be baptised ye have prayed that our Lord Jesus Christ would vouchsafe to receive them to lay his hands upon them to blesse them to release them of their sins to give them the kingdom of heaven and everlasting life Ye have heard also that our Lord Jesus Christ hath promised in his Gospel to grant all these things that ye have prayed for Which promise he for his part will most surely keep and perform Wherefore after this promise made by Christ these infants must also faithfully for their part promise by you that be their suerties that they will forsake the devil and all his works and constantly beleeve Gods holy word and obediently keep his commandments  1 B. of Edw. 6. Then shall the Minister demande H of the Godfathers and Godmothers these questions following Then shall the Priest demand of the childe which shall be first baptised these questions following first naming the childe and saying I Doest thou forsake the devil and all his works the vain pomp and glory of the world with all covetous desires of the same the carnal desires of the flesh so that thou wilt not follow nor be led by them N. Doest thou forsake the devil and all his works  Answer  I forsake them  Minister Answer Doest thou forsake the vain pomp and glory of the world with all the covetous desires of the same I forsake them all Answer  I forsake them Minister Doest thou beleeve in God the Father almighty maker of heaven and earth And in Jesus Christ his onely begotten Son our Lord And that he was conceived by the holy ghost born of the Nirgin Mary that he suffered under Pontius Pilate was crucified dead and buried that he went down into hell and also did rise again the third day that he ascended into heaven and â—itteth at the right hand of God the Father Almighty and from thence shall come again at the end of the world to judge the quick and the dead And doest thou beleeve in the holy Ghost the holy Catholick Church the Communion of Saints the remission of sins the resurrection of the flesh and everlasting life after death Answer All this I stedfastly beleeve Minister Wilt thou be baptised in this faith Answer That is my desire Minister Dost thou forsake the carnal desires of the flesh so that thou wilt not follow nor be led by them Answer I forsake them Minister Doest thou beleeve in God the Father Almighty maker of heaven and earth Answer I beleeve Minister Dost thou beleeve in Jesus Christ his onely begotten son our Lord c. Answer I beleeve Minister Doest thou beleeve in the holy Ghost the holy Catholick Church the Communion of saints remission of sins Resurrection of the flesh and everlasting life after death Answer I believe Minister What is thy desire Answer Baptisme Minister wilt thou be baptised Answer I will 1 B. of Edw. 6. The water in the Font shall be changed every moneth once at the least and afore any childe be baptised in the water so changed the Priest shall say at the font these prayers following O most merciful God our Saviour Jesus Christ who hast ordeined the element of water for the regeneration of thy faithful people upon whom being baptised in the river of Jordan the holy Ghost came down in the likenesse of a dove send down we beseech thee the same thy holy spirit to assist us and to be present at this our invocation of thy holy name Sanctifie †this fountain of Baptisme thou that art the sanctifier of all things that by the power of thy word all those that shall be baptised therein may be spiritually regenerated and made the children of everlasting adoption Amen
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
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
in all good things Be not deceived God is not mocked for whatsoever a man soweth that shall be reap While we have time let us do good unto all men and specially unto them which are of the houshold of faith Godliness is great riches if a man be contented with that he hath For we brought nothing into the world neither may we carry any thing out Charge them which are rich in this world that they be ready to give and glad to distribute laying up in store for themselves a good foundation against the time to come that they may attain eternal life God is not unrighteous that he will forget your works and labor that proceedeth of love which love ye have shewed for his names sake which have ministred unto the Saints and yet do minister To do good and to distribute forget not for with such sacrifices God is pleased Whoso hath this worlds good and seeth his brother have need and shutteth up his compassion from him how dwelleth the love of God in him Give almes of thy goods and turn never thy face from any poor man and then the face of the Lord shall not be turned away from thee Be merciful after thy power If thou hast much give plenteously If thou hast little do thy diligence gladly to give of that little for so gatherest thou thy self a good reward in the day of necessity He that hath pity upon the poor lendeth unto the Lord and look what he Prov. 19. layeth out it shall be paid him again Blessed be the man that provideth for the sick and needy the Lord shall deliver Psalm 41. him in the time of trouble 1 B. of Edw. 6. Editio Lat. Buceri Where there be Clerks they shall sing one or many of the sentences above written according to the length and shortnesse of the time that the people be offering Harum similium sententiarum ex Thobia Proverbiis vel Psalmis una aut plures canentur ut tempus oblationis numerus offerentium postulabit Scotch Lit. Common Prayer 1 B. of Edw. 6. While the Presbyter distinctly pronounceth some or all of those sentences for the offertory the Deacon or if no such be present one of the Church-wardens shall receive the devotion of the people there present in a bason provided for that purpose And when all have offered he shall reverently bring the said bason with the oblations therein and deliver it to the Presbyter who shall humbly present it before the Lord and set it upon the holy Table P Then shall the Church-wardens or some other by them appointed gather the devotion of the people put the same into the poor mans box and upon the Q offering dayes appointed every man shall pay unto the Curate the due and accustomed offerings After which the Minister shall say And in the mean time whilst the Clerks do sing the offertory so many as are disposed shall offer unto the poor mans box every man according to his ability and charitable minde And at the offering dayes appointed every man and woman shall pay to the Curate the due accustomed offerings And the Presbyter shall then offer up and place the Bread and Wine prepared for the Sacrament upon the Lords Table that it may be ready for that service and then he shall say R Let us pray for the whole state of Christs Church militant here in earth ALmighty and everlasting God which by thy holy Apostle hast taught us to make prayers and supplications and to give thanks for all men we humbly beseech thee most mercifully to accept our almes and to receive these our prayers which we offer unto thy divine majesty beseeching thee to inspire continually the universal Church with the spirit of truth unity and concord and grant that all they that do confesse thy holy name may agree in the truth of thy holy word and live in unity and godly love Me beseech thee also to save and defend all Christian Kings Princes Governours and specially thy servant our King that under him we may be godly and quietly governed and grant to his whole Councel and to all that be put in Authority under him that they may truely and indifferently minister justice to the punishment of wickednesse and vice and to the maintenance of Gods true Religion and vertue Give grace O heavenly father to all Bishops Pastors and Curats that they may both by their life and doctrine set forth thy true and lively word and rightly and duely administer thy holy Sacraments to all thy people give thy heavenly grace and especially to this Congregation here present that with meek heart and due reverence they may hear and receive thy holy word truely serving thee in holynesse and righteousnesse all the dayes of their life Sot Lit. And we commend especially unto thy merciful goodnesse the Congregation which is here assembled in thy name to celebrate the Commemoration of thy most precious death and sacrifice of thy Son our Saviour Jesus Christ. And we most humbly beseech thee of thy goodnesse O Lord to comfort and succour all them which in this transitory life be in trouble sorrow need sicknesse or any other adversity 1 B. of Edw. 6. And especially we commend unto thy merciful goodnesse this Congregation which is here assembled in thy name to celebrate the Commemoration of the most glorious death of thy Son 1 B. of Edw. 6. Scotch Lit. And here we do give unto thee most high praise and hearty thanks for thy wonderful grace and virtue declared in all thy Saints from the beginning of the world And chiefly in the glorious and most blessed T Virgin Mary mother of thy Son Jesus Christ our Lord and God and in thy holy Patriarches Prophets Apostles and Martyres whose examples O Lord and stedfastnesse in thy faith and keeping thy holy Commandments grant us to follow we Commend unto thy mercy O Lord all other thy servants which are V. departed from us with the signe of faith and now rest in the sleep of peace grant unto them we beseech thee thy mercy and everlasting peace and that at the day of the general resurrection we and all they which be of the mystical body of thy Son may altogether be set on his right hand and hear that his most joyful voice Come ye blessed of my Father and possesse the kingdom which is prepared for you from the beginning of the world And we also blesse thy holy name for all those thy servants who having finished their course in faith do now rest from their labours And we yeeld unto thee most high praise and hearty thanks for the wonderful grace and vertue declared in all thy Saints who have been the chosen vessels of thy grace and the lights of the world in their several generations most humbly beseeching thee that we may have grace to follow the example of their stedfastnesse in thy faith and obedience to thy holy Commandements
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-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
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