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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47788	The alliance of divine offices, exhibiting all the liturgies of the Church of England since the Reformation as also the late Scotch service-book, with all their respective variations : and upon them all annotations, vindictating the Book of common-prayer from the main objections of its adversaries, explicating many parcels thereof hithereto not clearly understood, shewing the conformity it beareth with the primitive practice, and giving a faire prospect into the usages of the ancient church : to these is added at the end, The order of the communion set forth 2 Edward 6 / by Hamon L'Estrange ...	L'Estrange, Hamon, 1605-1660.	1659 (1659)	Wing L1183; ESTC R39012	366,345	360

heard the book of Job read unto you at its solemn office and peculiar time And a little after sequente die speaking of good-Fryday Lectus est de more liber Joniae the next day according to the old wont was read the book of Jonas his convert St. Aust. to the same purpose Nunc interposita est solemnitas sanctarum dierum quibus certas ex Evangelio lectiones oportet in Ecclesia tractari quae ita sunt annuae ut aliae esse non possunt Now is the Solemnity of the holydayes meaning Easter wherein set Lessons out of the Gospel are ordered to be read which are so determined and limited as they can be no other And elsewhere intercesserunt ut omitteremus textum hujus Epistolae quaedam pro diebus festis solemnia lectionum quae non potuerunt nisi legi Solemn Lessons appointed for festival dayes which must not be left unread interposed and caused me to omit a while the text of this Epistle The Contents of the Chapters were devised as helpful indexes to facilitate the more speedy finding out of the most remarkable passages being onely serviceable for private use For which reason from the tenth Chapter of the Prov. to the twenty fift there are no contents prefixt these Chapters being not as the other written in method or upon a set subject but occasionally uttered at several times and observed by Solomons Courtiers who committed them to writing as they occurred to their memories And before every Lesson the Minister shall say thus The Primitive Custome in this particular was surpassing edifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deacon stood up proclaiming aloud Listen my Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the Reader begins to read first inviting his audience to attention by saying these words Thus saith the Lord. After the first Lesson shall follow Te Deum This order of intermixing Hymnes and Psalmes with Lessons is made in pursuance of that excellent Canon of Laodicea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not meet to sing the Psalmes in a continued course in the Church but to interpose a Lesson between evey Psalm So ordered saith Balsamon that this might be as a rest in musick and after that the congregation to sing again that the service might not be thought tedious and therefore he Con's that Councel many thanks for so discreet a Canon Indeed Breve videbitur tempus quod tantis operum varietatibus occupatur The variety of such changes is an excellent disposing of the time in such imployments Nothing is certainly more delightful not onely to the outward senses of the Body but even to the very soul it self then variety this it is which calls up in her her former vigor and vivacity this that makes her shake off her former lassitude embracing every new object with a most greedy desire every change is as it were an unbending of the minde the very heathen Orator found it so Stilus lectione requiescit ipsius lectionis taedium vicibus levatur The stile is refresht by reading and reading it self is much relieved by interchanges The observation of this Rule in other relations hath been motive all sufficient to Gods people in all ages to frame their Divine service so Mosaick of so many peeces so commodiously disposed to rescue each other from tediousnesse as upon every transition and passage from one Duty to another the spirit may still reserve an appetite whence it is that Consessions prayers Doxologies Psalms Lessons c. are assigned their proper vicissitudes and divide the time alloted for such sacred perfomances so as the soul may attend every motion of them Te Deum laudamus This hymn passeth up and down as the Composition of St Ambrose and St. Augustine joyntly upon occasion of St. Augustines conversion and Baptisme by St. Ambrose But the very learned Primate of Armagh produceth two very ancient M. S. S. wherein it is ascribed to Nicetius and from Monardus proveth that it is not mentioned by any ancient Author before St. Bennet betook himself to a monastick life which was about the year 500 who speaks of it in his Canonical Rules or Benedictine Office in whose time one Nicetius a Bishop lived and perhaps the same to whom it is ascribed But be he the Author or be he not the frame is so excellently modelled as the Church of human structure could not enjoyn a better and indeed the structure 't is alone that is human the materials being divine and of sacred derivation as for the avoiding of prolixity I have noted in the Margin Or Benedicite This is called the Hymne of the three children the first mention I finde of it in antiquity is in the fourth councel of Toledo Anno 634. which saith Ecclesia Catholica per totum Orbem diffusa celebrat the Catholick Church spread over all the Earth doth sing it and that juxta antiquam consuetudinem agreeable to the ancient custom Benedictus This hymn with Nunc dimittis and Magnificat are faulted because being made upon occasion of particular benefits they are not applicable to all To which it is answered that these hymns are not absolutely commanded but being joyned with others the rule of our Church is precisely this or that leaving in the minister a power to make his own election Again this Argument hath the same force and edge against Davids Psalms many of which were composed upon private emergences and seem as incommodious for publick concernments which yet we dare not upon that account proscribe out of the service of the Church Nor may I pretermit the Canon of the Belgick Church established by the Synod of Dort Hymni Mariae Zachariae Simeonis cantabuntur the Hymns of Mary Zachary Sime on shall be sung Then shall be said the Creed The Creed neither this nor any other was never any part of the Liturgy or publick office either in the Greek or in the Latine Church until nigh upon 600. years after Christ the onely and constant use thereof in publick was the prescribing it as the great Lesson for the Catechumens to learn and rehearse in Publick in order to their Baptisme So for this Creed Ruffinus tells us it was the Roman mode qui gratiam Baptismi suscepturi sunt fidelium populo audiente symbolum reddunt They who are about to receive the grace of Baptism rehearse the Creed in the hearing of all the faithful And being himself about to expound upon it he first premiseth that he intends to tie himself to the order and form quem in Aquileiensi Ecclesia per lavacri gratiam susc●pimus which in the Church of Aquileia we received when we were admitted to the laver of Regeneration So for the Hiero solymitan Creed Cyril his Catecheses are explications upon it for the instruction of the Carechumens so for the Nicene or rather the Constantinopolitan Creed Epiphanius tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Catechumen who intended

to come to the blessed Laver was first to learn it not a man of them nor any other author of reputation giving the least hint of it as any parcel of the Liturgy As to the antient names by which it was called there occur first Regula fidei the Rule of faith used by Tertullian then Symbolum fidei the symbol of Faith as Cyprian very often sometimes confessio fidei the confession Faith The Creed here inserted passeth under the Title of the Apostles Creed supposed by many to have been composed by the Apostles when they were about to disperse themselves into their several walks to be the summary of their Faith every Apostle collating one Article his share to the frame But our Church did not confide in this Relation and therefore hath delivered her self very sparingly in these saving terms Symbolum quod vulgo Apostolorum dicitur the Creed which is vulgarly denominated from the Apostles And learned Vossius hath evidently proved it is a vulgar error and that really the Apostles made no such Creed His arguments are first there is not the least syllable witnessing any such Creed made by them neither in the Acts of the Apostles nor in their Epistles Secondly amongst all the Ecclesiastical writers not a man mentions it Thirdly that if any such Creed had been made by the Apostles the Antient Fathers of the Church would never have presumed or attempted to contrive so many several confessions but would have acquiesced in this Fourthly if this Creed had been delivered totidem verbis by the Apostles there would not have appeared in several Churches such variety of confessions with such Additions such omissions of Articles as the year 400. represents many instances where-of he gives in comparing the three Creeds of Rome Aquilegia and the East as Ruffinus renders them But whereas that judicious man takes exception against the word Catholick in the Article of the Holy Catholick Church and yields this reason Apostolorum aetate nondum obtinebat consuetudo ut Christiani dicerentur Catholici In the Apostolical age custome had not yet prevailed to call Christians Catholicks That assertion being negative is tenant only by courtesie and were it precisely true yet can it not be rationally deduced from thence that the word Catholick was not in that age applied to the Church especially there being Record extant to the contrary For Ignatius who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversed familiarly with the Apostles tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Jesus Christ is there is also the Catholick Church In the right he is confident I am Catholicae nomen apponi caepit ut Ecclesia quae toto orbe obtineret distingueretur à conventiculis haere-ticorum The word Catholick began to be annext that the Church over spreading all the earth might be severed from the Conventicles of hereticks And so Clemens Alexandrinus 120. years before the Nicene Councel clearly applieth it for speaking of those Hereticks of the primitive times he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all their Conventicles were juniors to the Catholick Church which having demonstrated by evident reasons at length he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supereminently and by way of excellence we say the Primitive and Catholick Church is one to which perhaps that Article of the Constantinopolitan Creed alluded I believe one Catholick and Apostolick Church for Apostolick and Primitive are in that application Convertibles If then the word Catholick entred upon this account viz. as a mark of difference to separate the true Church from the Conventicles of Hereticks and such conventicles there were whereof there is no doubt in the Apostles days the inference is spontaneously consequent that in that early age it might be entertained But to return to the Creed if it was not framed by the Apostles how came it to derive denomination from them my answer is because it is an excellent epitome of their Doctrine and contrived in a neer resemblance to their own Language or rather because a great part of it was probably digested by the Apostolick Church though some Articles were added by after times So the great Creed is called the Nicene though many things were affixt to it by the Councel of Constantinople and some things since For certain it is the Primitive Church not farr distant from the Apostolick age had a Creed resembling this of the Apostles as to most particulars and the substance of the Articles though with some syllabical variations as it is evident by Tertullians Regula fidei which he renders thus A Belief in one God Allmighty Creator of the world and his Son Jesus Christ born of the Virgin Mary crucified under Pontius Pilate raised again the third day received up into heaven sitting there now at the right hand of his Father who shall come again to judge both the quick and the dead at the Resurrection of their flesh Where the Articles concerning the Holy Ghost and the Church being omitted they are to be supplied from the forme of Catechizing then in use which was in truth a Creed So Cyprian si aliquis illud opponit eandem legem Novatianum tenere quam Catholica Ecclesia tenet eodem quo nos Symbolo baptisare But some will say Novatian holds the same rule of faith with the Catholick Church baptiseth with the profession of the same Creed With the rehersal then of the Creed they were baptized sub tribus nominibus testatio fidei pignoratur the testification of our faith is made under three sacred names saith the same Tertullian and thence inferreth necessariò adjicitur Ecclesiae mentio quoniam ubitres id est Pater filius spiritus Sanctus ibi Ecclesia quae trium corpus est Of necessity the mention of the Church must follow for where these three are the Father Sonne and Holy Ghost there is the Church the body of all three Which perhaps was Ignatus his meaning when he said where Jesus Christ is there is the Catholick Church This is also further made out by Cyprian who lived not long after Tertullian and an African too for mentioning a forme of interrogation taken out of the Baptismal Symhol he renders it thus Credis in vi●an● 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

of Scot. Lit. at the verse and then the people all standing up shall say Glory be to thee O Lord. At the end of the Gospel the Presbyter shall say so endeth the holy Gospel And the people shall answer Thanks be to thee O Lord. And the Epistle and the Gospel being ended shall be said Scot. Lit. or sung this ●reed Scot. Lit. All still reverently H standing up The Collects ended the Priest or he that is appointed shall read the Epistle in a place assigned for the purpose saying The Epistle of St. Paul written in the Chapter of to the The Minister then shall read the Epistle Immediately after the Epistle ended the Priest or one appointed to read the Gospel shall say The holy Gospel written in the Chapter of The Clerks and people shall answer I. Glory be to thee O Lord. The Priest or Deacon then shal read the Gospel after the Gospel ended the Priest shall begin     I beleve in one God     The Clerks shall sing the Rest. Omitted in Bucer I Beleeve in one God the father almighty maker of heaven and earth and of all things visible and invisible and in one Lord Jesu Christ the onely begotten son of God begotten of his father before all worlds God of God light of light very God of very God begotten not made being of one substance with the father by whom all things were made who for us men and for our salvation came down from heaven and was incarnate by the holy Ghost of the virgin Mary and was made man and was crucified also for us under Poncius Pilate He suffered and was buryed and the third day he rose again according to the Scriptures and ascended into Heaven and sitteth at the right hand of the Father And he shall come again with glory to judge both the quick and the dead whose kingdom shall have none end and I believe in the holy Ghost the Lord and giver of life who proceedeth from the Father and the Son who with the Father and the Son together is worshipped and glorified who spake by the Prophets And I believe one Catholick and Apostolick Church I acknowledge one Baptism for the remission of sins And I look for the resurrection of the dead and the life of the world to come After the Creed if there be no Sermon shall follow one of the Homilies already set forth or hereafter to be set forth by common Authority Common Prayer 1 B. of Edw. 6.   After such Sermon Homily or Exhortation the Curate shall declare unto the People whether there be any holy days or fasting days the Week following and earnestly to exhort them to remember the Poor saying Scot. lit for the Offertory one or more of these Sentences following as he thinketh most convenient by his discretion Scot. according to the length or shortness of time that the people are offering Then shall follow for the Offertory one or more of these Sentences of Scripture to be sung whiles the People do offer or else one of them to be said by the Minister immediately after the offering The Offertory and Sentences follow after the two Exhortations to the Communion and the last clause is omitted by Bucer Scotch Lit. And in process of time it came to pass that Cain brought of the fruit of the ground an offering unto the Lord and Abel he also brought of the firstlings of his Flock and of the fat thereof And the Lord had respect unto Abel and to his offering but unto Cain and to his offering he had not respect Speak unto the children of Israel that they bring me an offering of every man that giveth it willingly with his heart ye shall take my offering Ye shall not appear before the Lord empty every man shall give as he is able according to the blessing of the Lord your God which he hath given you David blessed the Lord before all the Congregation and said Blessed be thou O Lord God for ever and ever Thine O Lord is the Greatness and the Glory and the Victory and the Majesty for all that is in the Heaven and in the Earth is thine thine is the Kingdom O Lord and thou art exalted as head above all Both riches and honour come of thee and of thine own do we give unto thee I know also my God that thou tryest the heart and hast pleasure in uprightness As for me in the uprightness of my heart I have willingly offered all these things And now have seen with joy thy people which are present here to offer willingly unto thee Give unto the Lord the glory due unto his name bring an offering and come into his Courts Let your light so shine before men that they may see your good works and glorifie your father which is in Heaven Lay not up for your selves treasure upon the Earth where the rust and moth doth corrupt and where Thieves break through and steal But lay up for your selves treasures in Heaven where neither rust nor moth doth corrupt and where thieves do not break through and steal Whatsoever ye would that men should do unto you even so do unto them for this is the Law and the Prophets Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven but he that doth the will of my Father which is in heaven Zacheus stood forth and said unto the Lord Behold Lord the half of my goods I give to the Poor and if I have done any wrong to any man I restore fourfold Scotch Lit. Jesus sate over against the Treasury and beheld how the People cast money into it and many that were rich cast in much And there came a certain poor Widow and she threw in two Mites which make a farthing And he called unto him his Disciples and saith unto them Verify I say unto you that this poor Widow hath cast in more then all they which have cast into the Treasury for all they did cast in of their abundance but she of her want did cast in all that she had even all her living Who goeth a warfare at any time of his own cost who planteth a vineyard and eateth not of the fruit thereof Or who feedeth a flock and eateth not of the milk of the Flock If we have sown unto you spiritual things is it a great matter if we shall reap your worldly things Do ye not know that they which minister about holy things live of the sacrifice They which wait of the Altar are partakers with the Altar Even so hath the Lord also ordained that they which preach the Gospel should live of the Gospel He which soweth little shall reap little and he that soweth plenteously shall reap plenteously Let every man do according as he is disposed in his heart not grudging or of necessity for God loveth a chearful giver Let him that is taught in the word minister unto him that teacheth