not due regard to the time of the Equinox it might happen that there might be two Easters in one year viz. one in the first Month and another in the last and none in the next year After our English Account Easter is found by finding out Shrove-Tuesday which is always the first Tuesday in the New Moon after Candlemas the Sunday six weeks after is Easter MVNDAY and TVESDAY in Easter-week THese two Holy days are added as Attendants upon Easter-day in honour of this high Feast and the more solemnity of it And we find S. Austin upon occasion mentioning them De civit Dei l. 22. c. 8. although both from him elsewhere and others we may gather that these two days were not all which at that time were added to the Feast For of old this Queen of Feasts as the Fathers call it was so highly esteemed that it was in a manner solemnized fifty days together even from Easter to Whitsuntide See Ambr. Ser. 61. Per hos quinquaginta dies nobis est jugis continuata Festivitas c. See also Euseb. de vit Constant. l. 4. c. 64. And Tertul. de Iejuniis And in his Book de Idol where he affirms that all the Heathen Festivals put together could not equal this one great and solemn Feast of the Christians From these and the like places some conclude and most probably That every day of that time the Christians met together in publick to sing with greatest joy Psalms and Allelujah to God Almighty and to take the Cup of Salvation the holy Communion praising the Name of the Lord. All which time they did not kneel at their prayers which was accounted a posture of mourners but Stand as upon Sundays they were wont in token of joy thus making every of those days equal in a manner to Sundays The reason of this so great and long Festivity at this time was principally because it was the Feast of Easter or of our blessed Lords Resurrection a principal Article of our faith for as S. Paul says 1 Cor. 15. If Christ be not risen we are yet in our sins and we Christians of all men mâ—st miserable Now that Christ is risen needs must there be in Christians hearts an overflowing of joy which in those times they expressed by such dayly publick exercises of Religion principally of receiving the holy communion the pledge of our resurrection as our Saviour says S. Iohn 6. He that eats my flesh shall live for ever that by this means the memory of the resurrection might be fixt deeply in their minds We must not think that the Christians then did keep all this Time holy so as to cease from labour for the poverty of many and the care and charity required in all would not permit that but only as to religious exercises and services As devotion abated the Feast was shortned yet long after Tertullian even till Gratians time and downward the whole week of Easter as also of Whitsuntide were reckoned among Holy-days Gratian. de Consec Dist. 3. And our Church though she enjoyâ—s only Munday and Tuesday of this week for Holy-days yet seems to me to commend the keeping holy of this whole week as also of the whole week after Christmas Ascension and Pentecost For she directs the proper Prefaces for Christmas Easter Ascen and Pentecost to be used every day the week after Which Prefaces are to be used only at the Communion as appears by the Rubricks so that by prescribing the Prefaces to be used upon every day of the week she doth withal prescribe the Communion every day likewise which is properly the keeping of a day Solemnly Holy and this weeks solemnity is principally as we have said for the expressing of our joy for our Lords Resurrection and the honour of the Feast which Christians were not willing to make shorter than the Jews Feast of unleavened Bread Among the Ancients there was another peculiar Reason for the keeping of the whole week of Easter Holy besides that of the Resurrection For they ministring Baptism except in case of necessity aâ— no other times but the Eves of Easter and Whitsunday did make it a part of their Festivity the week following to congratulate the access of a new Christian progeny the New Baptized coming each day to Church in white vestures with lights before them where Thanksgivings and Prayers were made for them with Instructions also to those that were of years of discretion for at that time there were many such that came in from Heathenism in the principles and ways of Christianity But afterwards when most of the baptized were Infants and so not capable of such solemnities this custome was altered and Baptism administred all times of the year as at the beginning of Christianity Tertul. de Bapt. S. Chrysost. Hom. 1. in Act. Apost 1. Sunday after Easter It was the custome of our fore-fathers to observe the Octave or Vtas of their high and principal Feasts and this is the Octave or eighth day after Easter Upon every Octave the use was to repeat some part of that Service which was perform'd upon the Feast it self and this is the reason that the Collect used upon Easter is renewed upon this day The Epistle exhorts the new baptized persons that are born of God to labour to overcome the World which at their baptism they vowed to do The Gospel shews how Christ conversed with his Disciples after his Resurrection instructing and confirming them in the faith of the Resurrection This Sunday is called Low-Sunday because it is Easter-day repeated the Octave of Easter but the Sunday before is high Easter and this is a lower Feast Low Easter in Latin Dominica in albis or rather Post Albas sc. depositas as some old Rituals call it because those that were baptized on Easter-eve wore seven days after white garments called Chrysoms signs of the purity which they received in Baptism which white clothes they this day put off 2. Sunday As the last Sunday instructed the young and new-born Christians how they should imitate Christ in a Resurrection from sin and death to life so this Sunday instructs the Shepherds of the flock how to imitate their great Shepherd And the Epipistle sets before us his great patience and goodness in the work of our redemption The Collect prayes for thankfulness and imitation of his holy life 3. Sunday after Easter Hitherto since Easter the Church hath been as it were overwhelmed in the joyful meditation of Christs Resurrection from the dead or chiefly about it and that hath been the subject of all the Collects since then Now in this Collect as somewhat also in one of the Readings aforegoing the Church reflects upon that other ancient Paschal Solemnity the general Baptism that was used at that time so that this Collect is for the new baptized or new Regenerates by Baptism desiring Almighty God who shews the light of his truth to them that be in error enlightning them by baptism which was therefore
to the earth from whence it came and the spirit of man returneth unto God that gave it so to make diverse accompts of the Bodies of Mankind and the Bodies of other living Creatures in so much as the Body of Adam was resolved on and afterwards the workmanship of thine own hands and endued with a soul from thine own breath But much more since the second Adam thy blessed Son by taking upon him our nature exalted this flesh of ours to be flesh of his flesh whose flesh thou sufferedst not to see Corruption so that the Body returns to the earth and the soul to him that gave it It shall from thence return again it is but a rest and a rest in hope as saith the Psalmist for it is a righteous thing with God that the Body which was partaker with the soul both in doing and suffering should be rais'd again from the Earth to be partaker also with the soul of the reward or punishment which God in Mercy or Justice shall reward not to one of them alone but joyntly to them both There being then so great difference it is not thy will O Lord that our Bodies should be cast out as the Bodies of Beasts to become dung for the earth or our bones lye scatter'd abroad to the sight of the Sun But when thy servants are gathered to their Fathers their Bodies should be decently and seemly laid up in the bosom of the Earth from whence they were taken Neither is it thy pleasure O Lord that they should be buried as an Ass in the open fields but in a place chosen and set apart for that purpose For even so from the Beginning we find the holy Patriarch Abraham the Father of the faithful would not bury his dead in the common fields nay nor amongst the Bodies of Hethites who were heathen men but purchased a burial place for himself in the plain of Mamre which became as it were the Church-Yard of the Patriarchs therein they laid the dead bodies of Sarah his Wife of himself his son Isaac and Rebecca his wife after them Iacob and Leah were buried there After this manner did the Patriarchs in old time who trusted in God sever themselves places for Burial whose children we are so long as we do their works and walk in the steps of their most holy Faith Ensuing then the steps of the Faith of our Father Abraham we for the same purpose have made choise of the very same place wherein we now are that it may be as the Cave of Mamre even Gods store-house for the Bodies of such our Brethren and Sisters to be laid up in as he shall ordain there to be interred there to rest in the sleep of peace till the last Trump shall awake them for they shall awake and rise up that sleep in the dust for thy dew shall be as the dew of herbs and the earth shall yield forth her dead We beseech thee good Lord to accept this work of ours in â—hewing mercy to the dead and mercifully grant that they whose bodies shall be here bestowed and we all may never forget the day of putting off the Tabernacle of this flesh but that living we may think upon death and dying we may apprehend life and rising from the death of Sin to the life of Righteousness which is the first rising of Graceâ— we may have our parts in the second which is the 〈◊〉 to glory by thy Mercy O most gracious Lord God who doest live and govern all things world without end Priorem dein formulam per omnia secutus in Cathedram ibi se collocat atque Actum consecrationis promulgat IN Dei Nomine Amen Nos Lancelotus permissione divina Winton Episcopus hunc locum jacentem in vasto solo vulgo nuncupatum Ridgway-heath infra Parochiam Ecclesiae parochialis sanctae Mariae c. jam propriis sumptibus strenui viri Richardi Smith de Peer-tree Armigeri in circuitu Capellae noviter ab eo quoque propriis sumptibus suis constitutae palis inclusum arboribus consitum continentem in longitudine 148 pedes aut circiter in latitudine 124 pedes aut circiter in toto vero circuitu 435 pedes aut circiter a pristinis aliisque quibuscunque communibus usibus profanis in usus sacros separandum fore decernimus sic separamus ac eundem inhabitantibus vel degentibus in familia Ric. Smith in villa de Weston Hamlettis de Itchin Wolston Ridgeway in parte Manerii de Bitterne quae est de Parochia sancta Mariae juxta Southampt in Caemeterium sive locum Sepulturae pro corporibus inibi decedentium Christiano ritu humandis quantum in nobis est ac de jure Canonibus Ecclesiasticis ac de statutis hujus Regni Angliae possumus authoritate nostra ordinaria Episcopali assignamus ac per nomen Coemeterii Capellae IESU designamus dedicamus in usum praedictum consecramus ac sic assignatum dedicatum consecratum fuisse esse in futurum perpetuis temporibus remanere debere palam ac publice declaramus Ac Coemeterium Capellae IESU deinceps in perpetuum nuncupandum decernimus Privilegiis insuper omnibus fingulis Coemeteriis locis sepulturae ab antiquo consecratis dedicatis competent Coemeterium praedictum sive locum sepulturae ad omnem juris effectum munitum esse volumus quantum in nobis est de jure possumus sic munimus stabilimus per praesentes Proviso tamen quod praedict Richardus Haeredes Assignati sui ac reliqui in dicta villa Hamlettis c. inhabitantes propriis suis sumptibus dictum coemeterium de tempore in tempus in decenti statu conservabunt clausuras ejus quoties opus fuerit sufficienter convenienter reparabunt Salvis etiam omnino reservatis Rectori Ecclesie Parochialis sanctae Mariae praedictae ac Guardianis aliisque Ministris dictae Ecclesiae pro tempore existentibus in perpetuum omnibus singulis oblationibus mortuariis Feudis vadiis pro omnibus singulis sepulturis Mortuorum in hoc coemeterio aut ratione eorundem de jure sive consuetudine debitis in tam amplis modo forma ac si personae praedictae sepultae fuissent in Coemeterio Matricis Ecclesiae praedictae Quas quidem oblationes mortuaria feuda vadia omnia singula sic de jure ac consuetudine debita Rectori Guardianis Ministris dictae Matricis Ecclesiae pro tempore existentibus in perpetuum soltendi quantum in nobis est jura patiuntur reservamus per praesentes salva item nobis successoribus nostris tanquam loci Ordinariis potestate visitandi dictum Coemeterium de tempore in tempus inquirendi an sufficienter reparatum fuerit in clausuris an omnia ibi decenter et secundum ordinem fiant et si minus fiant per censuras Ecclesiasiicas corrigendi His finitis
gracious Lord hath so done his marvellous work of Christs Resurrection that it ought to be had in remembrance For which holy Church teaches us to sing as we are bound I will give thanks unto the Lord with my whole heart secretly amongst the faithful and in the Congregation Ver. 1. Evening Psalms are 113. 114. 118. The first is a Psalm of Thanksgiving especially for raising up Christ Ver. 6,7 Taking him out of the dust and lifting him out of the miâ—e to set him with and above the Princes when he raised him from the dead and set him at his own right hand in the heavenly places far above all Principalities and powers and Might and Dominion and every name that is named not only in this world but also in that which is to come Ephes. 1. 21. The 118. Psal. is part of it at least of Christs Resurrection as it is expounded S. Matt. 21. and Acts 4. 11. The stone which the builders refused is become the the head of the corner this day And therefore This is the day which the Lord hath made we will rejoyce and be glad in it ver 27. The 114. Psal. may seem at first sight not so applyable to Christs Resurrection for it is a Thanksgiving for the Jews deliverance out of Egypt Yet notwithstanding if we look well into it we shall find it proper enough for the day For as the Apostle teaches us All things hapned to them in types and figures not only words but actions were typical Egypt was a type of Hell and their captivity there a type of our captivity under sin and the Devil Their deliverance from thence a type and figure of our deliverance from Hell and that which the Psalmist here gives thanks for as past in the History is understood to be meant as much or more in the prophesie of Christs Redemption of his Church the true Israelites that walk in the steps of the Faith of our Father Abraham from sin and Hell by the power of his glorious Resurrection this day The first Lesson Morn is Exod. 12. in which is mentioned the Institution of the Passeover proper for this day the feast of the Passeover For as S. Aug. observes Ep. 119. We do in this Feast not only call to mind the history of our Saviours Resurrection but also celebrate the mystery of ours That as Christ this day rose again from death to life so by Christ and the vertue of his Resurrection shall we be 〈◊〉 alive and rise from death to life eternal Christ is therefore our true Passeover where of the other was a type The Lesson then is proper for the day So is the first Lesson Even Exod. 14â— For it is concerning the Israelites deliverance out of Egypt a type of our deliverance from Hell this day by Christs gloririous resurrection As that day Israel saw that great work which the Lord did upon Egypt Ver. 31. So this day we see the great conquest over Hell and Death finished by Christs triumphant Resurrection from the dead The Second Lessons are plain The Gospel gives us the full evidence of Christs Resurrection The Epistle tells what use we should make of it If Christ be risen seek those things that are above c. The Collect prayes for grace to make that use of it which the Epistle directs Thus holy Church is careful to teach and instruct all her children in the matter of the Feast preaching Christs Resurrection to us both in the type and Prophesie out of the Old Test. and in the History of it out of the New And she does not only teach us to know what God hath done for us this day but also she is careful that we may do our duty to God for this his marvellous goodness commanding and 〈◊〉 recting us to pray for grace to do our duty prescribing us excellent forms of adoring and blessing God for his mercy this day such methods as the Holy Ghost hath set down in which we may be sure to pray and praise God by the Spirit For the Antiquity of this Feast heaps of Testimonies might be brought but these two following may suffice 1. S. AVGVST Epist. 118. These things which are not written but we keep them by tradition if they be observed all the world over are to be understood to be commended to us and commanded either by General Councels whose authority in the Church is most safe or else by the Apostles as for example That the Passion of our Lord his Resurrection and Ascension into Heaven and the coming of the Holy Ghost should be observed by an Anniversary solemnity 2. CONSTANTINE The Great c. 17. The Feast of Easter we have kept from the first day of the Passion untill now Euseb. de vita Constant. l. 3. c. 17. And this was not in the practice of some few but of all Churches as he there testifies and is apparent from the great contention in the Church about the day Some following the Jewish accompt who kept this Feast the Fourteenth day of the first Month The first Month began with the new Moon whose fourteenth day or Moon as they call'd it was the day of the Vernal Equinox or if none such hapned then that whose fourteenth day came the soonest after the Equinox but the most Churches kept their Easter the first Sunday after the fourteenth day of the first Month which usage the Councel of Nice confirmed for these reasons First because it was the most general custome of the Churches Secendly because they would not in this particular comply with the Iews for though in some other cases they did it on purpose to sweeten them and make them plyable to Christianity as our Lord himself did and his Apostles Acts 21. 24. retaining many of their laâ—dable and useful Rites as of Exâ—ommunication Benediction Imposition of hands with many more which you may see in Grotius Annot. in S. Matth. 18. and Append. p. 54. for they loved not Innovation nor measured the goodness of their Religion by their distance from the Iews in things lawful and useful though I say the Primitive Christians did not like the Jewish Rites ever the worse because they were Theirs i.e. of Gods Institution but did use as many of them that were useful as they had occasion for yet in this of the time of keeping Easter they would not because it was of ill signification and scandalous for the Jews keep their Easter as typical and prefiguring Christ to come the Christians kept their Easter in thankful remembrance of Christ Come and Risen from the dead and therefore differing so much in the main of the Feast they would not comply with them no not so much as in the Time lest by that they might have been though to have complyed also in the very Feast and so have seemed to have denied their Lord as the Jews did Thirdly because after the Jews fashion of keeping of Easter they following at that time an Erroneous Account which had
5. 14. Is any sick let him send for the Elders or Priests of the Church to pray over him and the prayer of faith shall save the sick But if he fails of that bodily cure by these means yet he may be sure to obtain remission of sins by their means If he hath committed sins they shall be forgiven him ver 15. by the benefit of absolution so the words import For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins being a feminine plural seems not to agree with the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be forgiven of the singular number and therefore this word more properly seems to be rendred impersonally thus If he hath committed sins pardon or absolution shall be given him and so by this means the sick person shall be sure if not to save his body yet at least to save his soul. There was an ancient Canon which that it might be truly practised and observed it must be the wish of all good men It is Can. 7. Con. Aurelian 5. ut qui pro quibuscunque culpis in carceribus deputantur ab Archidiacono seu à Praeposito Eccles. diebus singulis Dominicis requirantur at necessitas vinctorum secundum praeceptum divinum misericorditer sublevetur That all prisoners for what crime soever shall be call'd for and visited by the Archdeacon or Bishop of the Church every Lords day that the necessities bodily and ghostly of the prisoners according to Gods command may be mercifully relieved The neglect of which duty how dangerous it is we may read S. Mat. 25 43. Go ye cursed for I was sick and in prison and ye visited me not The Rubrick at the Communion of the sick directs the Priest to deliver the Communion to the sick but does not there set down how much of the Communion-Service shall be used at the delivering of the Communion to the sick and therefore seems to me to refer us to former directions in times past Now the direction formerly was this If the same day that the sick is to receive the Communinn there be a celebration of the holy Communion in the Church then shall the Priest reserve at the open Communion so much of the Sacrament of the body and blood as shall serve the sick person and so many as shall communicate with him And as soon as he may conveniently after the open Communion ended in the Church shall go and minister the same first to them that are appointed to communicate with the sick if there be any and last of all to the sick But before the Curate distribute the holy Communion the appointed general Confession in the Communion-Service must be made in the name of the Communicants the Curate adding the Absolution with the comfortable sentences of Scripture following in the open Communion immediately and so proceeding in the Communion-Service to the end of the Consecration and Distribution and after the Communion ended the Collect is to be used which begins Almighty and everliving God we most heartily thank thee c. But if the day wherein the sick person is to receive the Communion be not appointed for the open Communion in the Chruch then upon convenient warning given the Curate shall come and visit the sick person afore noon And cutting off the form of the visitation at the Psalm In thee O Lord shall go straight to the Communion Rubr. 3. Com. of sick that is after he hath said the Collect Epist. and Gosp. there directed he shall go to the Communion-Service K. Edw. 6th 1. BVRIAL THe Priest méeting the Corps at the Church stile shall go before it to the grave saying or singing I am the resurrection and the life This in triumph over death O death where is thy sting O grave where is thy victory thou mayest a while hold the corps but he that is the resurrection and the life will make the dead man live again Therefore thanks be to God who gives this victory through Iesus Christ our Lord. Much after this sort did the Ancients Hieron ep 30. ad Ocean de Fabiola Chrys. Hom. 4. in Hebr. Quid fibi volunt istae lampades tam splendidae nonne sicut athletas mortuos comitamur quid etiam aymni nonne ut Deum glorificemus quod jam coronavit discedentem quod à laboribus liberavit quod liberatum à timore apud se habeat What mean the bright burning torches do we not follow the dead like Champions what mean the Hymns do we not thereby glorifie God for that he hath crowned our departed brother that he hath freed him from labours that he hath him with himself freed from fear All these are expressions of joy whereby we do in a holy valour laugh at death saith Chrys. there And this is Christian-like whereas if we be sad and dejected as men without hope mortem Christi qua mors superata est Calumniamur we disgrace the death of Christ that hath conquered death and Heathens and Atheists will deride us saying how can these contemn death that cannot patiently behold a dead friend talk what you will of the Resurrection when you are out of passion it is no great matter nor perswades much but shew me a man in passion of grief for the loss of his friend playing the Philosopher and triumphantly singing to God for his happy deliverance and I will believe the Resurrection Of so good use are such triumphant hymns at this time and of this sort are the three first When they come to the Grave while the corps is made ready to be laid into the grave the Priest shall say or sing Man that is born of a Woman c. closing with a most devout prayer for grace and assistence in our last hour a prayer very suitable to such a time and such a spectacle before us Then they commit the body to the earth not as a lost and perished carkass but as having in it a seed of eternity in sure and certain hope of the resurrection to eternal life This is to bury it Christianly the hope of the resurrection being the proper hope of Christians Such was the Christians burial of old that it was accounted both an evident argument and presage of the resurrection and an honour done to that body which the Holy Ghost had once made his Temple for the Offices of piety Aug. de Civit. l. 1. c. 13. After follows another Triumphant Hymn Then a Lesson out of S. PAVL to the same purpose Then a Thanksgiving for that our brothers safe delivery out of misery Lastly a Prayer for his and our consummation in Glory and joyful Absolution at the last day By all which prayers praises and holy Lessons and decent solemnities we do glorifie God honour the dead and comfort the living Take away these prayers praises and holy lessons which were ordained to shew at Burials the peculiar hope of the Church of the Resurrection of the dead and in the manner of the dumb funerals what one thing is there whereby the world may
turning of our bodies towards a more honourable place may mind us of the great honour and majesty of the person we speak to And this reason S. Augustine gives of the Churches ancient custom of turning to the East in their publick prayers because the East is the most honourable part of the World being the Region of Light whence the glorious Sun arises Aug. l. 2. de Ser. Dom. in Monte c. 5. That this was the constant practice of the Church to turn toward the East in her publick prayers may sufficiently appear by S. Augustin in the place last cited where he sayes Cum ad orationes stamus ad Orientem Convertimur When we stand at our prayers we turn towards the East And by Epiphan l. 1. haer 19. c. 19. who there detests the madness of the Impostor Elzaeus because that amongst other things he forbad praying toward the East And the Church of England who professes to conform to the ancient practices as far as conveniently she can as may be seen in many passages of her Canons and other places did observe the same custom in her prayers as appears by the placing of the Desk for the Prayer-book above mentioned looking that way and as may be collected from this Rubrick which directs the Priest in the reading of the Lessons to turn to the people which supposes him at prayer and the Psalms to look quite another way namely as in reason may be concluded that way which the Catholick Church uses to do for divers reasons and amongst other for that which S. Augustine hath given because That was the most worthy part of the World and therefore most fit to be lookt to when we come to worship God in the Beauty of Holiness Again another reason may be given of turning from the people towards the upper end of the Chancel in our Prayers because it is fit in our prayers to look towards that part of the Church or Chancel which is the highest and chief and where God affords his most gracious and mysterious presence and that is the holy Table and Altar which anciently was placed towards the upper or East end of the Chaâ—cel This is the highest part of the Chancel set apart to the highest of Religious Services the consecration and distribution of the holy Eucharist here is exhibited the most gracious and mysterious presence of God that in this life we are capable of the presence of his most holy Body and Blood And therefore the Altar was usually call'd the Tabernacle of Gods Glory His Chair of State the Throne of God the Type of Heaven Heaven it self As therefore the Jews in their Prayers lookt towards the principal part of the Temple the Mercy-Seat Psal. 28. 2. So the Christians in their prayers turned towards the principal part of the Church the Altar of which the Mercy-Seat is but a type And as our Lord hath taught us in his Prayer to look up towards Heaven when we pray saying Our Father which art in Heaven not as if God were there confin'd for he is every where in Earth as well as in Heaven but because Heaven is his Throne whereas Earth is but his Foot-stool so holy Church by her practice teaches us in our publick and solemn prayers to turn and look not towards the inferior and lower parts of the Footstool but towards that part of the Church which most nearly resembles Heaven the holy Table or Altar Correspondent to this practice was the manner of the Jews of old for at the reading of the Law and other Scriptures he that did Minister turned his face to the people but he who read the prayers turned his back to the people and his face to the Ark. Mr. THORNDYKE of Relig. Assem pag. 231. For the choice of these Lessons and their Order holy Church observes a several course For the Ordinary Morning and Evening prayers she observes only this to begin at the beginning of the year with Genesis for the first Lesson and S. Matthew for the Second in the Morning and Genesis again for the First and S. Paul to the Romans for the Second Lesson at Even and so continues on till the Books be read over but yet leaving out some Chapters either such as have been read already upon which account she omits the Chronicles being for the most part the same with the book of Kings which hath been read already and some particular Chapters in some other Books having been the same for the most part read either in the same book or some other or else such as are full of Genealogies or some other matter which holy Church counts less profitable for ordinary hearers Only in this she alters the order of the books not reading the prophet Esay till all the rest of the books be done Because the Prophet Esay being the most Evangelical Prophet most plainly prophesying of Christ is reserved to be read a little before ADVENT For Sundayes somewhat another course is observed for then Genesis is begun to be read upon Septuagesima Sunday because then begins the holy time of penance and mortification to which Genesis is thought to suit best because that treats of our misery by the fall of Adam and of Gods severe judgment upon the world for sin Then we read forward the books as they lye in order yet not all the books but only some choice Lessons out of them And if any Sunday be as they call it a priviledged day that is if it hath the history of it expressed in Scripture such as Easter Whit sunday c. then there are peculiar and proper Lessons appointed for it For Saints dayes we observe another order for upon them except such of them as are especially recorded in Scripture and have proper Lessons the Church appoints Chapters out of the moral books such as Proverbs Ecclesiastes Ecclesiasticus and Wisdom for first Lessons being excellent instructions of life and conversation and so fit to be read upon the daies of holy Saints whose exemplary lives and deaths are the cause of the Churches Solemn Commemoration of them and Commendation of them to us And though some of these books be not in the strictest sense Canonical yet I see no reason but that they may be read publickly in the Church with profit and more safety than Sermons can be ordinarily preacht there For certainly Sermons are but humane Compositions and many of them not so wholsome matter as these which have been viewed and allowed by the judgment of the Church for many ages past to be Ecclesiastical and good nearest to divine of any writings If it be thought dangerous to read them after the same manner and order that Canonical Scripture is read lest perhaps by this means they should grow into the same credit with Canonical It is answered that many Churches have thought it no great hurt if they should but our Church hath sufficiently secured us against that danger whatsoever it be by setting different marks upon them
in will and deed Next S. Iohn who suffered Martyrdom in will but not in deed being miraculously delivered out of boyling Cauldron into which he was put before Port-Latin in Rome Lastly the holy Innocents who suffered in deed but not in will yet are reckoned amongst the Martyrs because they suffered for Christ whose praise these his witnesses confest and shewed forth not in speaking but in dying Collect for the day The reason of the choice of the Epistles Gospels and Collects for these dayes is plain these being all priviledged dayes that is days which have in Scripture their peculiar histories But â—or the Collect for S. Stephens day we may note in particular That as the Church offers up some of her Collects directly to the Second Person of the Trinity so one of them is this for S. Stephens day and very properly For as S. Stephen in the midst of his Martyrdom prayed to Jesus saying Lord Iesus receive my spirit and Lord lay not this sin to their charge so the Church in imitation of this blessed Proto-Martyr upon his day calls upon the Lord Jesus also desiring of him such a spirit as that of S. Stephen to love and pray for our Enemies which is that Heroical and Transcendant vertue which is peculiar to Christian Religion Before we endeavour to shew the antiquity of these days in particular it will not be amiss to give some account of the ancient observation of Saints dayes in general That the observation of Saints days was very ancient in the Church will appear by these testimonies following The Councel of Carthag 3. c. 47. tells us that the Church did celebrate the Passions and Anniversaries of the Martyrs This Counc was held in S. Augustines time S. Aug. in Psal. 88. Attend therefore my Dearly Beloved All of you unanimously hold fast God your Father and the Church your Mother Celebrate the Saints birth-Birth-days so they Anciently called the dayes of their Death and Martyrdom with sobriety that we may imitate them that have gone before us that they may joy over us who pray for us that so the Blessing of God may remain upon us for ever Amen Amen Chrys. Hom. 66. ad Pop. Antioch The sepulchres of the Saints are honourable and their dayes are known of all bringing a festival joy to the world Before these S. Cyprian l. 4. ep 5. We celebrate the Passions of the Martyrs and their days with an anniversary commemoration And before him Anno 147. the Church of Smyrna says the same Enseb. Hist. l. 4. c. 15. If it be demanded why the Church kept the days of the Saints deaths rather than of their Birth or Baptism The answer may be 1. Because at their deaths they are born Citizens of Heaven of the Church triumphant which is more than to be born either a man or a Christian a member of the Church Militant whence as above said these days were usually styled by the Ancients Their Birth-days 2. Then do they perfectly triumph over the Devil and the world by which the Church Militant hath gained to her comfort an example of persevering constancy and courage and the Church Triumphant hath gained a new joy by the addition of a new member For surely if the Saints and Angels in heaven joy at the conversion of a sinner much more do they joy at the admission of a Saint into Heaven Thus much of the Saints days in general For these three holy days in particular that they are ancient S. Augustine shews us who hath Sermons upon all these days Tom. 10. And Chrysol who hath Sermons upon S. Stephen and Innocents And Origen in his Comment upon these words A voice was heard in Rama tells us the Church did and did well in it to keep the Feast of Innocents and there is as much reason for the keeping of S. Stevens day who was the first Martyr and of S. Iohns the beloved Disciple and Evangelist as for the keeping of Innocents and therefore it is to be thought that the Church did then as well observe them as this â—ince as we have proved she did keep the days of Martyrs Sunday after Christmas THis Sunday hath the Collect with Christmas-day and the Epistle and Gospel treat about the same business the birth of Christ for we have not yet done with the Solemnity of Christmas Thus great Solemnities have some days after them to continue the memory of them in prorogationem Festi Feast of CIRCVMCISION or Newyears-day THe Feast of the Circumcision is affirmed by Learned men to be of a later institution for though many of the ancients mention the Octave of Christmas and Newyears-day yet they do not mention or seem to keep it say they as a Feast of the Circumcision But suppose it be so yet surely it cannot be denied that there is reason enough for the keeping of this day solemn as it is the Feast of Christs Circumcision For as at Christmas CHRIST was made of a woman like us in nature so this day he was made under the Law Gal. 4. 5. and for us took upon him the curse of the Law being made sin for us and becoming a surety to the offended God for us sinners Which suretiship he seal'd this day with some drops of that precious blood which he meant to pour out whole upon the Cross. As by his Birth we received the adoption of Sons so by his Circumcision the redemption of the Law and without this his Birth had not availed us at all The Epistle Gospel and Collect are plainly fit for the day This Holy day hath no fast before it the Reason we shall shew and to save trouble we will here once for all shew Why some Holy-dayes have Fasts before them and then Why this and some other have none For the first It was the religious custom of the primitive times to spend the night or a greater part of it before the Holy-dayes in watching and prayers and tears partly to prepare them for the more solemn and religious observation of the Holy-day following partly to signifie that we should be as the blessed Saints were after a little time of mortification and affliction translated into glory and joy according to the Psalm Heaviness may endure dure for a night but joy cometh in the morning Thus after a Vigil comes a Holy-day These Vigils or night-watches being in continuance of time abused by the wickedness of some who under colour of those holy nightly exercises stole a liberty of intemperance lust and other villany were say some by the wisdom of holy Church to avoid scandal turn'd into Fasts which still retain the old name of Vigils The truth of this Assertion I question for neither do I find any decree of holy Church for bidding these Vigils the 35. Can. of the Counc of Eliber and the fifth Can. of the Counc of Altisiodorum or Auxeres which are usually produced to this purpose coming far short of such a prohibition nor is it so probable
of Christ and his triumphant Ascension For God Almighty did so direct the mind of the Prophets that that which was spoken by them of other persons and actions is oft-times more exactly fulfilled in and by Christ. Osee 11. 1. Out of Egypt have I called my Son was there spoken of the deliverance of the people of Israel out of Egypt fulfilled in Christ S. Matth 2. 15. What David sayes of himself I will open my mouth in a payable was fulfilled by Christ S. Matth. 13. 35. The 72. Psalm was written for Solomon as the title shews but more exactly fulfilled of Christ. Davids complaint or his own nâ—sery Psal. 35. 19. verified in Christ. S. Iohn 15 25. Nay more which is worth our observation some things David speaâ—s of himself which do not agree to him but in a figure which agree to Christ in the letter as They parted my garments among them and cast lots upon my vesture Psalm 22. 17 18. Nay in the same Psalm and sometimes in the same verse some words will not agree to Christ as Psal. 69. 5. My faults are not hid from thee These cannot be spoken of Christ who knew no sin Some words again most properly belong to Christ as verse 22. They gave me gall to eat and when I was thirsty they gave me vinegar to drink Thus holy Church hath in the Lessons and Gospel preached to us the Ascension of Christ in the type and antitype In the Epistle she teaches us our duty not to stand gazing up to Heaven wondring at the strangeness of the sight but to take heed to demean our selves so as that we may with comfort behold him at his second coming his coming to judgment Act. 1. 11. Why stand ye gazing up into heaven there is other business to be done fit your selves for another coming for this same Iesus which was taken up from you into heaven shall so come even as ye have seen him go into heaven In the Collect we are taught to pray that we as far as may be may conform to our Lord in his Ascension that like as we believe him to have ascended into the Heavens so we may also in heart and mind thither ascend and with him continually dwell In the special Psal. and Hymn we adore and bless God for our Saviours glorious Ascension It is pleasant to behold the rare beauty of the Churches offices as on others so on this day how each part suits the other The Gospel to the Lessons the Epistle to the Gospel the Collect and Psalms and Hymns all fitted to the same and all to the day For the Antiquity of this day See S. Aug. Epist. 118. cited upon Easter day Epiphanâ— and Chrys. upon the day Sunday after Ascen This is called Expectationsweek for now the Apostles were earnestly expecting the fulfilling of that promise of our Lord. If I go away I will send the Comforter to you S. Iohn 16. 7. The Epistle exhorts to earnest prayer for the Comforter promised in the Gospel which the Church performs in the Collect. WHIT SVNDAY THis day the HOLY GHOST came down from heaven upon his Church as the Epistle tells according to the promise of the Gospel As in a long war it happens when the war is ended and peace concluded Pledges and Hostages are mutually sent both as tokens of and securities for the mutual agreement and peace so was it betwixt God and Man After our Lord Jesus had ended the long war betwixt God and Man and finished the reconciliation he sent up or rather he carried up himself our Hostage our flesh and nature ennobled by the union with his Divine Person as a royal pledge to his Father on the other side God sent this day his royal Hostage his holy Spirit a security for our future peace 1. S. Iohn 4. 12 13. Chrys. Hom. 1. in Pentecost Edit Savil. tom 5. The Devil had taken us captive our Lord Christ undertakes the quarrel his death was his battel but then he seem'd to be overcome but up he got again at his Resurrection that was his victory his Ascension was his triumph and as the ancient custome was for Conquerours to scatter gifts amongst the beholders especially on the last and great day of the triumph so does our Lord in this last day of the Feast the Conclusion of his triumph he doth as it were make the Conduits run with Wine he poured out his Spirit so upon all flesh that some mockers said they were full of new wine Acts 2. 12. He casts abroad his new wine new gifts and graces of the world giving to some the word of wisdome to others the gift of knowledge to others faith to others the gift of healing to others the working of miracles to others prophesie to others discerning of spirits to others divers kinds of tongue to others the interpretations of tongues all these worketh one and the same spirit the Holy Ghost 1 Cor. 12. 4. whom the Lord Christ as he promised sent down this day with these gifts in honour of whom and his gifts we keep this day holy This time was also appointed of old for solemn baptism The reason was 1. Because this day the Apostles were baptized with the holy Ghost and fire Acts 2. 3. 2. Because this day three thousand were baptized by the Apostle Acts 2. 40. In memory of which the Church ever after held a solemn custome of baptizing at this Feast Gratian. de Consec Dis. 3. c. 13. This day is called Pentecost because it is fifty days betwixt the true Passeover and Whitsunday As there were fifty days from the Jews Passeover to the giving of the Law to Moses in Mount Sina which Law was written with the finger of God for from the 14. day of the first month the day of the Passeover to the third day of the third month the day of the Laws giving Exod. 19. are fifty days so from the true Passeover which was celebrated when Christ was offered up for us are fifty days to this time when the Holy Ghost came down upon the Church to write the new Lawâ— of Charity in their hearts Upon this meditation S. Aug. breaks out thus Who would not prefer the joy and pleasure of these mysteries before all Empires of the world Do you not see that as the two Seraphins cry one to another holy holy holy Esay 6. 3. So the two Testaments Old and New faithfully agreeing convince the sacred truth of God S. Aug. Ep. 119. Note that we must not count the fifty days from the very day of the Passeover but from the Sunday following and so God directed the Jews Lev. 23. 15. speaking of their Pentecost or Feasts of Weeks And ye shall count from the morrow after the Sabbath from that day seven weeks shall be compleat It is also called Whitsunday from the glorious Light of Heaven which was then sent down upon the Earth from the Father of Lights so many tongues so many Lights which kindled such
things as be rightful to please him both in will and deed that he would encrease nourish keep us in true Religion and all goodness give unto us the encrease of Faith Hope and Charity that we may live according to his will with pure and free hearts follow him accomplish those things he would have done may be cleansed assoyled delivered from all our offences have pardon peace protection and defence may plentifully bring forth the fruits of good works and by him be plenteously rewarded and obtain his promises which exceed all we can desire Such requests as these besides some other That God would hear the prayers of the people of which see pag. 68 and 85. are by the Priest presented to God fit for the Churches meditations at this time after Pentecost and not unfitly following the Lessons the Decalogue and the following Supplications of the people as the proper place of Collects Being all of them though in several branches and expressions in effect thus much That by the merciful Grace Inspiration Defence and Protection of God Almighty we may be cleansed from our sins may obey his Commandments may live as Christians ought not after the flesh but after the Spirit and so to be fitter to meet our blessed Lord at his second Advent to judge the world And this meditation of the second Advent of Christ is thought so seasonable in the last place that some Churches instead of those Readings which we have for the last Sunday of this Time make use of some other which concern the day of judgement But our Church as she hath good reason for her method as we have seen p. 187 188. So is she not at all defective in her thoughts of Christs second coming In time of Advent and often afterwards she takes occasion to remember it but most especially at this season The last Gospel except that which implyes a prophesie of Christs advent sets before us his raising up of one from the dead a great ground of our faith and hope of a Resurrection The Epistle that goes with it and all the rest in a manner aim most evidently at this the Quickning us to a life spiritual by the hopes of an eternal The last Collect with some other is for the enjoyment of it ac cording to Gods promises So that we see the Church in her Meditations for the conclusion of the year takes in that for her subject which is the close of our Creed end of our Faith and Crown of our Devotions The Rosurrection of the body and the life everlasting S. ANDREW THis Saints day is the first that is kept solemn because he first came to Christ and followed him before any of the other Apostles S. Iohn 1. 38. He brought his brother Simon to Christ 42. He it was that said We have found the Messiah and therefore his day is right set at the beginning of Advent for ever to bring news De Adventu Domini of the Advent or coming of our Lord. Conversion of S. PAVL WHereas other Saints martyrdoms or at least the dayes of their death are celebrated by holy Church S. Pauls Conversion is made the Holy-day For these reasons 1. For the Example of it that no sinner how great soever might hereafter despair of pardon seeing Saul a grievous persecutor made S. Paul For this cause I obtained mercy that in me first Iesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe 1 Tim. 1. 36. 2. For the joy which the Church had at his Conversion 3. For the miracle wrought at his Conversion Purification of S. MARY or Feast of Candlemas SOme Churches keep four Holy-daies in memory of the blessed Virgin namely The Annunciation the Assumption the Nativity and Purification Our Church keeps only the Purification and Annunciation which are common to her and our Blessed Lord. The Purification is a double Feast partly in memory of the Virgins purification this being the fourtieth day after the birth which she observed according to the Law Leviticus 12. 4. though she needed it not but chiefly in memory of our Lords presentation in the Temple which the Gospel commemorates Our Saviour thus presented in the Temple offered himself alive Oblation for us that so the whole obedience of his life might be ours This day had one solemnity of old peculiar to it namely Procession the order and manner of which I shall set down briefly out of S. Bernard We go in Procession two by two carrying Candles in our hands which are light 〈◊〉 at a common fire but a fire first blest in the Church by a Bishop They that go out first return last and in the way we sing Great is the glory of the Lord. We go two by two in commendation of Charity and a social life for so our Saviour sent out his Disciples We carry lights in our hands First to signifie that our light should shine before men Secondly this we do this day especially in memory of the wise virgins of whom this blessed Virgin is the chief that went to meet their Lord with their Lamps light and burning And from this usage and the many lights set up in the Church this day it is called Candelaria or Candlemas Because our works should be all done in the holy fire of Charity therefore the Candles are light with holy fire They that go out first return last to teach humility in humility preferring one another Phil. 2. 3. Because God loves a cheerful giver therefore we sing in the way The Procession it self is to teach us that we should not stand idle in the way of life but proceed from vertue to vertue not looking back to that which is behind but reaching forward to that which is before For the Antiquity of this day see Cyril Alex. Gregory Nys in diem And for the Feast of the Annunciation Athanas. Ser. de Dei para S. Philip and S. Iames. WHereas in the Primitive Church the Apostles had not several days of solemnity it was appointed that one day should be allowed for them all namely in the Latin Church the Calends or first of May in the Greek the Feast of S. Peter and S. Paul Afterwards when the other Apostles had peculiar days appointed this first of May was left to S. Philip and S. Iacob because it was thought that they suffered upon that day Thus Durandus and some other deliver it but upon further enquiry it seems to be a mistake for it as hath been proved in the discourse upon S. Stephens day Martyrs and other Saints had their several days observed in the first times it is not probable that the Apostles those Founders of Churches those Princes over all Lands as they are called Ps. 44. 10. should be hudled up all into one day and have a less respect given them by the Church than other Saints and Martyrs had I conceive therefore that they had several days allowed them as well as other Saints and this
mistake of Durandus was occasioned by this that in some old Martyrologists this Feast of Philip and Iacob was called the Feast of S. Philip and Iacob and all the Apostles and in some the Feast of Philip and Iacob and All-saints The reason of which was not because the Apostles had no other Feasts appointed them but only this but because the Feast of Philip and Iacob is upon the Kalends of May and so falls within the Paschal Solemnity betwixt Easter and Whitsuntide All which time the Church of old was wont to commemorate not one Saint alone but altogether and therefore not Philip and Iacob alone but all the Apostles and Saints together with them The reason of which was saies Gemma de Antiq Mis. rit cap. 140. Because in our heavenly Country which that time signifies the joy of all is the joy of every one and the joy of every Saint the common joy of all Or because as Micrologus says De Eccl. Offic. c. 55. At the general Resurrection of which Easter solemnity is a type there is a common Festivity and joy of the Righteous The Philip this day commemorated was Philip the Apostle whom the Gospel mentions not Philip the Deacon Yet the Church gives us a Lesson Acts 8. concerning him and it was a thing not unusual in ancient Martyrologies to commemorate divers of the same name on the same day The Iames that is commemorated this day is not one of the sons of Zebedee whose day is kept in Iuly but Iames who was called the brother of our Lord the first Bishop of Ierusalem who wrote the Epistle called the Epistle of S. Iames part of which is this day read This day hath no Fast because it falls betwixt Easter and Whitsuntide See the Feast of Circumcision S. Iohn Baptist. WE celebrate the birth of S. Iohn Baptist and of our Saviour For these reasons The Births of both were full of joy and mystery Our Saviours we have already observed Now for S. Iohns it is plain there was more than ordinary joy at his birth S. Luke 1. 14. And full of mystery and wonder it was As a Virgin conceived our Lord so a barren woman brought forth S. Iohn S. Luke 1. 36. Again his birth was prophetical of our Lord whom he saluted out of his mothers womb Lastly his birth was made memorable by the prediction of the Angel Gabriel S. Luke 1. 19. There was formerly another Holy-day for the beheading of S. Iohn Baptist but our Church keeps only this Holy-day in memory of him wherein though she principally commemorates his mysterious Nativity as you may see in the Gospel yet she does not omit his Life and Death his Life and Office in the Morning Lessons are recorded His death is related in the Second Lesson Evening and the Collect prayes for grace to imitate his example patiently suffering for the Truths sake S. Michael HOly Church holds a Feast in memory of the holy Angels First because they minister to us on earth Heb. 1. 14. being sent forth to minister to them that shall be heirs of salvation Secondly because they fight against the Devil for us by their prayers and recommendation of us and our condition at the throne of grace as appears bp the Epistle and the Gospel at the end of it The Church in this Feast particularly commemorates S. Michael because he was Prince or tutelar Angel of the Church of the Jews Daniel 10. 13. 12. 1. and so of the Christian Church For the Church which was once in the Jews is now in the Christians All-Saints BEcause we cannot particularly commemorate every one of those Saints in whom Gods graces have been eminent for that would be too heavy a burthen and because in these particular Feasts which we do celebrate we may justly be thought to have omitted some of our duty through infirmity or negligence therefore holy Church appoints this day in commemoration of the Saints in general Other Holy-dayes not here spoken of are either mentioned in other places or need no other explication than what already hath been said in general of Holy dayes and their Readings The COMMVNION or Second-Service IN the Liturgy it is called The Communion and well it were that the piety of the people were such as to make it alwayes a Commwnion The Church as appears by her pathetical Exhortation before the Communion and the Rubrick after it labours to bring men oftner to communicate than she usually obtains Private and solitary Communions of the Priest alone she allows not and therefore when other cannot be had she appoints only so much of the Service as relates not of necessity to a present Communion and that to be said at the Holy Table and upon good reason the Church thereby keeping as it were her ground visibly minding us of what she desires and labours towards our more frequent access to that holy Table and in the mean while that part of the Service which she uses may perhaps more fitly be called the Second Service than the Communion And so it is often called though not in the Rubr of the Liturgy yet in divers Fast books and the like set out by Authority If any should think that it cannot properly be called the Second Service because the Morning Service and Litany go before it which we prove in the following discourse to be two distinct Services whereby this should seem to be the Third rather than the Second Service it is Answered that sometimes the Communion-Service is used upon such dayes as the Litany is not and then it may without question be called the Second Service nay even then when the Litany and all is used the Communion Service may be very fitly called the Second Service For though in strictness of speech the Litany is a service distinct as is shewn yet in our usual acception of the word Service namely for a compleat Service with all the several parts of it Psalms Readings Creeds Thanksgivings and Prayers so the Litany is not a Service nor so esteemed but called The Litany or Supplications and lookt upon sometimes when other Offices follow as a kind of Preparative though a distinct form to them as to The Communion Commination c. And therefore it was a custome in some Churches that a Bell was tolled while the Litany was saying to give notice to the people that the Communion Service was now coming on This Service consists of Four parts The first reaches to the Offertory called anciently Missa Catechumenorum the service of the Catechumens The second is the Offertory which reaches to the Consecration The third begins at the Consecration and ends at the Angelical Hymn Glory be to God an high The last is the Post-Commwnion or Thanksgiving which with us is nothing but that holy Hymn Part. 1. We begin the first part as the Church was wont to begin her Services with the LORDS PRAYER concerning which see the Morning Service After this follows an excellent prayer to God
perceive that we are Christians HOOKER 1. 5. Eccl. pol. § 75. There being in those dumb shews nothing but what heathens and pagans do How can any unlearned or unbeliever be convinced by them that either we who are present at them do or that he ought to believe any part of Christian Religion but when the unlearned or unbeliever hears us sing triumphant songs to God for our victory over death when he hears holy Lessons and discourses of the Resurrection when he hears us pray for a happy and joyful Resurrection to Glory by all these he must be convinced that we do believe the Resurrection which is a principal Article of Christian faith and the same may be the means to convince him also and make him believe the same and so fall down and worship God And this is according to S. Paul's rule 1. Cor. 14. 23 24 25. who thence concludes that all our publick religious services ought to be done that the unlearned or unbeliever may be convinced and brought to worship God For the due performance of these holy publick services a Priest ordained for men in things pertaining to God Heb. 5.1 is required by the Church as it ought to be and as it was of old S. Chrys. Hom. 4 in Hebr. Ambr. Ser. 90. It was an ancient custom after Burial to go to the holy COMMVNION unless the office were performed after noon For then if men were not fasting it was done only with Prayers Conc. Carth. 3 29. Can. Funeral Doles were an ancient custom Chrys. Hom. 32. in Mat. Thanksgiving of Women after Child-birth commonly call'd the CHVRCHING OF WOMEN THe Woman when she comes to give her thanks shall kneel near to the place where the holy Table stands but in the Church of Rome she was to kneel at the Church door The Woman may come to give her thanks whensoever she shall be able Decretal l. 3. Tit. 4. But if she be likely to live she is required by the Civil Law according to the Tradition of the Church to forbear the coming to partake of the holy Mystery forty days after the Birth Not for any unholiness in the Woman or incapacity of receiving the holy Mysteries at that time for if there be fear of death she may receive them as soon as she please after the birth but for some secret reasons in the Law which are set down Constit. Leon. 7. The Woman that is to be Churched is to have a Veil and good reason For if as S. Paul 1 Cor. 11 sayes Every woman when she prayes in publick ought to have a veil or covering on her head in token of her modesty and subjection then much more when she is to sit in a more eminent place of the Church near to the holy Table apart from the rest of her Sex in the publick view ought she to have such a Veil or covering Nor can it be deemed unreasonable for her at that time to have a Veil or habit distinct from others that so it may be known for whom thanks is then particularly given The Preface following Forasmuch c. is left arbitrary to the Priest but the prayers are all prescribed Then shall the Priest say the 121. psal I have lifted up mine eyes unto the Hills c. The Church appointing this Psalm at this time does not intend to perswade us by this that this Psalm was pen'd for such a particular occasion as this or that the promises of Gods protection and assistence there expressed were directly and primarily made to persons in that danger of child-birth but because the Psalm at the very beginning tells us all that our help comes from God it is thought seasonable at this time to be used to mind the woman from whom she hath received that mercy of deliverance and to whom she is to return the honour due for such a mercy even to him from whom comes all our help the Lord that made heaven and earth And this were enough to justifie the Churches choice of this Psalm at this time in that part of it is so fit for this business in hand though it were not penn'd upon this very occasion for so we find Hezekiah commended for appointing of the Psalms of David and Asaph to set forth the praises of God in the publick services 2. Chr. 29. 30 although neither had Hezek and the Church then the very same occasions to use them which David and Asaph had nor did every particle of those songs so directly and properly belong to Hezekias and the Church then as they did to David and Asaph But not only the beginning of this Psalm but even the whole body of it is fit and suitable to this service and those promises of divine assistence therein exprest though they were primarily and in their first intention made to the Church of the Jews yet in their proportion they do belong to the person coming to give thanks and to every one that shall lift up their eyes to the Hills and trust in God For not Israel at large but Israel lifting up her eyes to God and trusting in God is the formal and true object of this promise which therefore belongs to every such person as shall be so qualified so depending upon God This rule S. Paul hath taught us Heb. 13. 5. applying there the promise made particularly to Ioshuah Chap. 1. 5. to every one of us that shall contentedly depend upon God as Ioshuah was commanded to do in expectance of that promise Let your conversation be without covetousness and be content with such things as ye have For he hath said I will not leave thee nor forsake thee So that we may boldly say the Lord is my helper One verse of this Psalm may perhaps at the first sight seem not so well expressed namely this the sun shall not burn thée by day nor the Moon by night for the Moon does not burn but cool But it i◠easily cleared by taking notice that to burn is not always taken in the strict and proper sence but usually in a larger whereby it is the same with to grieve or hurt a ordinary skill in language will enform us so the meaning is The Sun shall not hurt thee by day nor the Moon by night whose shine is held to be very hurtful After the Psalm follow the Kyrie or short Litany and the Lords Prayer so admirably good and useful that there is scarce any publick service dispatcht without them after these follow some Verses and Responds of which and the reason of their use together with the antiquity of it hath been said already and need not be here repeated But there is one thing observable in these Responds or Answers which was not spoken of hitherto nor was so observable in some of the former Verses and Responds as in these here and that is this that some of these Answers are not of themselves intire sentences or petitions as the others were but are parts or ends of the
service p. 316. Reasons why 318 c. The advantage of having our Services performed in such places p. 320 321. That Service may be said privately and why p. 333 c. The Diptychs p. 217. Doxology or Glory be to the Father c. p. 25 32. Dominica Vacat or Vacans which and why so called p. 190. Dominica refectionis p. 132. Dominica in Albis or post Albas rather why so called p. 155. E. Ejaculations commended by S. Aug. p. 62 63. Of Ember-weeks p. 128. which they are ibid. Why Wednesday Friday and Saturday observed in them ibid. On Easter-day special Hymns instead of the usual Invitatory p. 141. Proper Psalms for it p. 143. and proper Lessons 145 c. The Antiquity thereof p. 147. Contention in the Church when to be kept p. 148. The determination of the Nicene Council about it ibid. How to find out Easter p. 150. Munday and Tuesday in Easter-week why kept p. 150. Easter solemnized of old Fifty days together 151. Baptism ministred anciently at no times but the Eves of Easter and Whitsuntide p. 153. The new Baptized come to Church in White Vestures with Lights before them ibid. Baptism ministred all times of the year p. 154. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Easter p. 175. Epiphany used of old for Christmas-day p. 115. Mistakes upon the Identity of the word ibid. In Latin Epiphany why ibid. Of the Antiquity thereof p. 116. Of the Sundaies after the Epiphany p. 116 c. Epistles p. 92. of the Antiquity and fitness of the Epistles and Gospels p. 92 93. Epistles from Trinity to Advent and the reason of their choice 185 c. F. Fast. See Lent Good-Friday c. If a Fast for an Holyday fall upon an Holy-day then the Fast is to be kept the day before that p. 114. To Feast on Friday is not to hold Communion with the Catholick Church but with the Turks p. 88. The Week of Fasts which and why so called p. 134. Festivals S. Andrew p. 198. Conversion of S. Paul p. 199. why kept rather than the day of his death ibid. S. Philip p. 202. S. James p. 204. The Apostles in the Primitive times had not several days of Solemnity saith Durandus not probably though p. 202. One day for all ibid. In the Latin Church the Calends or first of May. In the Greek the Feast of S. Peter and S. Paul ibid. No Fast on S. Philip and S. James why p. 204. S. John Baptist his Birth celebrated and why p. 204. His beheading 205. S. Michael and All Angels why a Feast then p. 205. Tutelar Angel of the Church of the Jews and so of the Christians p. 206. All Saints why kept p. 206. S. Stephen p. 106. 109. S. John H. Innocents The Observation of Saints Days ancient p. 107. The Days of Saints deaths kept rather than of their Births or Baptism why p. 108 â—â—9 â—ome Holy days have Fasts and some 〈◊〉 111 113 114. Purification of S. Mary p. 200. Feast of Circumcision or New-years day p. 110. Of a later institution ibid. Great solemnities have some days after them in Prorogationem Festi ibid. Font. Baptism to be at the Font p. 258. Why so called ibid. placed in the Church-Porch Significantly ibid. After in Churches but not all but only in the City Church hence called the Mother Church ibid. in high Veneration p. 259. G. Glory be to the Father c. is both Hymn and Creed p. 25. A fit Close for any religious Services ibid. Glory be to the Father c. said at the ends of Psalms never quarrelled by any till Arius 32. Glory be to the Father c. in the Litany p. 85. Glory be to thee O Lord. Reason of saying it when the Gospel is named p. 213. Thanks be to God for this Gospel Vsed to be said after the Gospel and the Reason of it p. 214. Godfathers p. 255. Good-Friday a most strict Fast. Why so called p. 137. The Gospel out of S. John why upon that day ibid. The Antiquity thereof p. 138. Gospel Râ—tes used at the reading of the Gospel p. 213 c. Standing at the Gospel ibid. To kiss the Book the Fashion in some places p. 214. Of Gospels and the reason of their choice p. 93. Reason of saying Glory be to thee O Lord at the Gospel 213 c. Of the Gospels from Trinity to Advent p. 183. H. Holy-days p. 88. They are either Fasting-days or Festivals p. 89. Are of excellent use ibid. Of the particular Festivals p. 90 91 92. Holy week which and why so called p. 134. Called also Great Week ibid. Holy Table so called considering the Eucharist as a Sacrament p. 327. The Altar so called considering the Eucharist a Sacrifice ibid. And so it is called Heb. 13. 10. and S. Matth. 5. 23. p. 328. Altars always had in high estimation p. 330. The Holy Tables set where the Altars stood ib. Of Hymns the Antiquity of them p. 42. Most properly to be Sung p. 44. And why ibid. The profit of it ibid. Standing the proper posture of Hymns ibid. Why 45. Te Deum framed miraculously by S. Ambrose and Aug. ib. Why Hymns after Lessons 46. And why those appointed ibid. Magnificat Nunc Dimittis quarrell'd at Answered p. 47. L. Lent The Antiquity thereof p. 122. In imitation of Moses Elias and our Saviour p. 123. Why not kept immediately after Christs Baptism p. 123,124 Why call'd Lent p. 125. In Lent the glory of the Altar's hid why 48. Benedicite then used p. 49. Te Deum Benedictus Magnificat Nunc Dimittis may be said more often Excepting in Lent and Advent why p. 48. The Litany p. 79. Vsed in Processions why ib. Vsed at the Communion Ordinations c. ib. Probable to be derived from the Apostles Times p. 80. Donum Precum ib. Of the Litany of our Church 81. The Sum of it 81 82. The Nature of it Short Ejaculations 82. The former part of the Litany may be said by a Deacon as in Cathedral and Collegiate Churches The Later peculiarly by the Priest and why 84 85. Secretae what they are The reason of them 86. The Litany when to be said and why then 87 88. The Litany a distinct Service p. 208. Lords Prayer p. 22. The frequent use thereof why ib. The Doxology omitted in the Lords Prayer why p. 23. But deliver us from evil Amen Said by the people when and why ib. Give us this day our daily Bread understood by the Fathers of the Eucharist 237 238. No prayer before Sermon but the Lords Prayer p. 220. The Lessons Of the choice of them out of the Old and New Test. p. 33 39. Mingling Services of divers sorts a wise Constitution of the Church why 34. At the Reading of the Lessons the Minister is to turn to the people 35 36. The Prophet Esay read last before Christmas and why p. 40. A several course in reading Lessons Ordinary p. 39. for Sundaies p. 40. for Saints days p. 41. The
precatur denuo LOrd God of Abraham Isaac and Iacob who because thou art the God not of the dead but of the Living shewest hereby that they are living and not dead and that with thee do live the spirits of all them that dye in the Lord and in whom the Souls of them that are Elect after they be delivered from the burden of this flesh be in joy and felicity thou hast said thou wilt turn men into small dust and after that wilt say Return again you Children of men Thou art the God of Truth and hast said it thou art the God of power and might and wilt do it by that power whereby thou art able to subdue all things unto thy self and bring to pass whatsoever pleaseth thee in Heaven and Earth with whom nothing is impossible Lord Jesu Christ who art the Resurrection and the Life in whom if we believe though we be dead yet shall we live who by thy death hast overcome death and by thy rising again hast opened to us the Gate of everlasting life who shalt send thine Angels and gather the bodies of thine Elect from all the Ends of the Earth and especially those who by a mystical union are flesh of thy flesh and in whose hearts thou hast dwelt by Faith we humbly beseech thee for them whose bodies shall in this place be gathered to their Fathers that they may rest in this hope of Resurrection to eternal life through thee O blessed Lord God who shalt change their vile bodies that they may be like thy Glorious body according to the mighty working whereby thou art able to bring all things even death and all into subjection to thy self Holy and blessed Spirit the Lord and giver of life whose Temples the bodies of thy Servants are by thy sanctifying Grace dwelling in them we verily trust that their bodies that have been thy Temples and those hearts in which Christ hath dwelt by Faith shall not ever dwell in corruption but that as by thy sending forth thy Breath at first we received our Being Motion and Life in the beginning of the Creation so at the last by the same Spirit sending forth the same breath in the end of the Consummation Life Being and Moving shall be restored us again so that after our dissolution as thou didst shew thy holy Prophet the dry bones shall come together again Bone to his Bone and Sinews and Flesh shall come upon them and thou shalt cause thy Breath to enter into them and we shall live and this Corruption shall put on Incorruption and this Mortal shall put on Immortality God the Father God the Son and God the Holy Ghost accept sanctifie and bless this place to that end whereunto according to thine own Ordinance we have ordain'd it even to bestow the Bodies of thy Servants in till the number of thine Elect being accomplished they with us and we with them and with all other departed in the true Faith of thy Holy Name shall have our consummation and Bliss both in Body and Soul in thy eternal everlasting glory Blessed Saviour that didst for this end dye and rise again that thou mightest be Lord both of the Living and the Dead whether we live or die thou art our Lord and we are thine living or dying we commend our selves unto thee have mercy upon us and keep us thine for evermore Reintrantes igitur Capellam cantant priorem partem Psal. 16. Conscendit suggestum Magister Matthaeus Wren Thema ei posterior pars vers 17. cap. 2. S. Ioan. Zelus domus tuae c. Agit de affectibus in Christo Zelo inter caeteros nec illo falso sed pro Deo nec caeco sed secundum scientiam pro Domo pro Cultu Dei de praesentia Dei praecipue in Templis magno non Morum solummodo nostrorum sed sâ—ei quoque Fidei incremento fulcimentoque Deum Locorum distinctione gaudere confirmat tum exemplo mirifice Jacobi tantopere distinguentis Bethel tum maximo omnium miraculo quo Christus Mercatores è Templo ejecit Enarratis Christi per hoc factum devotionibus concludit in debitam à nobis Templorum reverenâ—â—â—â— atque istius Fundatoris Encomium meritissimum Cantatur pars reliqua Vespertinae precationes incipiendo jam à Symbolo Apostolico secundum communem Ecclesiae formulam finiuntur FINIS Balsam in Nomâ—caâ— tit 2. 6. 2.