body or in soul that the Almighty would send them the thing that is most profitable as well bodily as ghostly Also ye shall pray for all Pilgrims and Palmers that have taken the way to Rome to saint James of Jerusalem or to any other place that Almighty God may give them grace to go safe and to come safe and give us grace to have part of their prayers and they part of ours Also ye shall pray for the holy Crosse that is in possession and hands of unrightful people that God Almighty may send it into the hands of Christian people when it pleaseth him Furthermore I commit unto your devout prayers all women that be in our Ladies bonds that Almighty God may send them grace the child to receive the Sacrament of Baptisme and the mother purification Also ye shall pray for the good man and woman that this day giveth bread to make the holy-loaf and for all those that first began it and them that longest continue For these and for all true Christian people every man and woman say a Pater Noster and an Ave c. After this followeth a Prayer for all Christian Souls reckoning first Arch-Bishops and Bishops and especially Bishops of the Diocess then for all Curates c. then for all Kings and Queens c. then for all Benefactors to the Church then for the Souls in Purgatory especially for the Soul of N. whose Anniversary then is kept This was the form preceding the Reformation of it made by King Henry the eighth This King having once ejected the Popes usurped Authority used all possible Artifice to keep possession of his new-gained Power That by the whole â—lergy in Convocation that by Act of Parliament he was recognized Supream Head of the Church of England he thought it not enough But further ordered the Popes name to be utterly rased out so are the words of the Proclamation of all Prayers Orisons Rubrioks Canons of Mass Books and all other Books in the Churches and his memory never more to be remembred except to his contumely and reproach Accordingly also he caused this Form to be amended by omitting the Popes name with all his Relations by annexing the title of Supream head to himself and by contracting it into a narrower model But though this King corrected so much as served his own turn yet all the Popery of this form he did not reform but left the Prayer of the Dead remaining As for King Edward the sixth the form enjoyned by him was the same precisely with that of Henry the eighth That of Queen Elizabeth varieth for the better from both these Praying for being changed into Praysing God for the dead and with her form agreeth that in the 55 Canon of our Church almost to a syllable Before all Sermons Lectures and Homilies Preachers and Ministers shall move the People to joyn with them in Prayer in this form or to this effect as briefly as conveniently they may Ye shall pray for Christs holy Catholick Church that is for the whole Congregation of Christian People dispersed throughout the whole world and especially for the Churches of England Scotland and Ireland And herein I require you most especially to pray for the Kings most excellent Majesty our Soveraign Lord James King of England Scotland France and Ireland Defendor of the Faith and Supreme Governour in these his Realms and all other his Dominions and Countries over all persons in all causes aswell Ecclesiastical as Temporal Ye shall also pray for our gracious Queen Anne the Noble Prince Charles Frederick Prince Elector Palatine and the Lady Elizabeth his wife Ye shall also pray for the Ministers of Gods holy word and Sacraments aswel Arch-Bishops and Bishops as other Pastours and Curates Ye shall also pray for the Kings most honourable Councel and for all the Nobility and Magistrates of this Realm that all and every of these in their several Callings may serve truely and painfully to the glory of God and the edifying and well governing of his people remembring the account that they must make Also ye shall pray for the whole Commons of this Realm that they may live in true Faith and Fear of God in humble obedience to the King and brotherly charity one to another Finally let us praise God for all those which are departed out of this life in the Faith of Christ and pray unto God that we may have grace to direct our lives after their good example that this life ended We may be made partakers with them of the glorious Resurrection in the life Everlasting Alwayes concluding with the Lords prayer Having beheld the Reformation of the form it will not be amisse to look into the practise This upon my best inquiry all along the dayes of Edward the 6. and Queen Elizabeth is exhibited by onely six Authors Two Arch-Bishops Parker and Sands Four Bishops Gardner Latimer Jewel and Andrews In all these I observe it interveneth betwixt the Text delivered and the Sermon Arch-Bishop Parker onely excepted who concludeth his Sermon with it I observe also in them all that it is terminated in the Lords Prayer or Pater Noster for which reason it was stiled Bidding of Beades Beads and Pater Nosters being then relatives Lastly I observe in every of them some variation more or lesse as occasion is administred not onely from the precise words but even contents of this form And from hence I infer that the Injunctions both of Edw. the 6. and Queen Elizabeth being framed before any reformed Liturgie was by Law established did not bind Preachers so strictly to the precise words of that form when the service was rendred in English as when in Latin for it is not presumable those eminent men would have assumed such a liberty to vary the expression and enlarge in some other matters had not they understood the Churches dispensation therein But there were afterward some overforward to abuse this Liberty and minding the interest of their owne Principles took the boldnesse to omit the main who could be content to pray for James King of England France and Ireland defender of the faith but as for supreme Governor in all causes and over all Persons as well Ecclesiastcal as Civil they passed that over in silence as that very King hath it who thereupon re-inforced the form by the Canon afore specified As for the late practical change of Exhortation Let us pray into Invocation we pray In my weak apprehension it is but the very same in effect and operation and neither to be justly quarrelled at especially when the Lords Prayer which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summarily comprehendeth all we can ask is the close to both Having discoursed the practise of our own Church it will not be amisse to examine that of the Primitive Church and the rather because many have been of that opinion that no prayer before the Sermon was used in those times Counter to which several Authorities may be opposed
execution hereof the Queens most excellent Majesty the Lords Temporal and all the Commons in this present Parliament assembled doth in Gods name earnestly require and charge all the Arch-Bishops Bishops and other Ordinaries that they shall ende about themselves to the uttermost of their knowledges that the due and true execution hereof may be had throughout their Diocesse and charges as they will answere before God for such evils and plagues wherewith Almighty God may justly punish his people for neglecting his good and wholsome Law And for their authority in this behalf be it further enacted by the authority aforesaid that all and singular the same Arch-Bishops Bishops and all other their officers exercising Ecclestastical iurisdiction as well in place exepmt as not exempt within their Diocesse shall have full power and authority by this act to reform correct and punish by Censures of the Church all and singular persons which shall offend within any their jurisdictions or Diocesse after the said feast of the Nativity of saint John Baptist next comming against this act and statute Any other law statute priviledge liberty or provision heretofore made had or suffered to the contrary notwithstanding And it is ordeined and enacted by the authority aforsaid that all and every Justices of Oyer and Determiner or Justices of Assise shall have full power and authority in every of their open and general Sessions to enquire heare and determine all and all manner of offences that shall be committed or done contrary to any article conteined in this present act within the limits of the Commission to them directed and to make processe for the execution of the same as they may do against any person being indited before them of trespasse or lawfully convicted thereof Provided alwayes and be it enacted by the authority aforesaid that all and every Arch-Bishop and Bishop shall or may at all time and times at his liberty and pleasure joyn and associate himself by vertue of this act to the said Justices of Oyer and Determiner or to the said Justices of Assise at every of the said open and said general Sessions to be holden in any place within his Diocesse for and to the inquiry hearing and determining of the offences aforsaid Provided also and be it enacted by the authority aforesaid that the books concerning the said services shall at the costs and charges of the Parishioners of every Parish and Cathedral Church be attained and gotten before the said feast of the Nativty of saint John Baptist next following and that all such Parishes and Cathedral Churches or other places where the said books shall be attained and gotten before the said feast of the Nativity of saint John Baptist shall within three weekes next after the said books so atteined and gotten use the said service and put the same in ure according to this act And be it further enacted by the authority aforesaid that no person or persons shall be at any time hereafter impeached or otherwise molested of or for any of the offences above-mentioned hereafter to be committed or done contrary to this Act unlesse he or they so offending be thereof indited at the next general Sessions to be holden before any such Justices of Oyer and Determiner or Justices of assise next after any offence committed or done contrary to the tenour of this act Provided alwayes and be it ordeined and enacted by the authority aforesaid that all and singular Lords of the Parliament for the third offence above-mentioned shall be tried by their Peeres Provided also that and be it ordeined and enacted by the authority aforesaid that the Major of London and all other Majors Bayliffes and other head officers of all and singular cities boroughs and towns corporate within this Relam Wales and the Matches of the same to the which Justices of Assise do not commonly repaire shall have full power and authority by vertue of this act to enquire heare and determine the offences bobe-said and every of them yeerly within xv dayes ofter the feasts of Easter and saint Michael the archangel in like manuer and form as Justices of Assise and Dyer and Determiner may do Provided alwayes and be it ordeined and enacted by the authority aforesaid that all and singular Arch-Bishops and Bishops and every of their Chancellours Commissaries Archdeacons and other Ordinaries having any peculiar Ecclesiastical jurisoiction shall have full power and authority by vertue of this act as well to enquire in their visitation synods and else where within their jurisoiction at any other time and place to take accusations and informations of all and every the things above mentioned done committed or perpetrated within the limits of their iurisdictions and authority and to punish the same by admonition excommunication sequestration or deprivation and other Censures and processe in like form as heretofore hath been used in like cases by the Queens Ecclesiastical laws Provided alwayes and be it enacted that whatsoever person offending in the premisses shall for the offence first receive punishment of the Ordinary having a testimonial thereof under the said Ordinaries seal shall not for the same offence eftsoones be condicted before the Justices And likewise receiving the said first offence punishment by the Justices be shall not for the same offence estsoones ceive punishment of the Ordinary any thing contained in this act to the contrary notwithstanding Provided alwayes and be it enacted that such ornaments of the Church and of the Ministers thereof shall be reteined and be in use as was in this Church of England by the authority of Parliament in the second year of the raign of King Edward the sixt until other order shall be therein taken by authority of the Queens Majesty with the advise of her Commissioners appointed and authorised under the great seal of England for causes Ecclesiastical or of the Metropolitans of this realnt And also that if there shall happen any contempt or irreverence to be used in the Ceremonies or Rites of the Church by the misusing of the orders appointed in this book the Queens majesty may by the like advice of the said Commissioners or Metropolitans ordein and publish such farther Ceremonies or Rites as may be most for the advancement of Gods glory the edifying of his Church and the due reverence of Christs holy mysteries and Sacraments And ve it further enacted by the authority aforsaid that all laws statutes and ordinances wherein or whereby any other service administration of Sacraments or Common prayer is limited established or set forth to be used within this Realm or any other the Queens domiuions and contreyes shall from henceforth be utterly void and of noue effect By the King A proclamation for the authorizing an uniformity of the Book of Common Prayer to be used throughout the Realm ALthough it cannot be unknown to our Subjects by the former Declarations we have published what Our purposes and proceedings have been in matters of Religion since our coming to this Crown Yet
for through default of their concurrent Ratification many of their Canons became insignificant ciphers and where custome and Canon chanced to justle and enterfere the people if their either inclination or interest might be gainers by it alwayes fled to prescription And prescription was sure to carry the cause where no Act of Parliament interposed to the contrary Now at our first entry into the Realm c. The complaint implyed in this Proclamation is a Libel miscalled The humble petition of the Ministers of the Church of England desiring Reformation of certain Ceremones and abuses in the Church that they might the better fore-speak impunity for so strange boldnesse they exhibit their muster-roll thus formidable To the number of more then a thousand This Petition they presented in April 1603. Formed it was into four heads comprehending a summary of all their pitiful grievances concerning first the Church service Secondly Church ministers Thirdly Church livings Fourthly concerning Church discipline To encounter these schismaticks both the Vniversities presently endeavour what they can Oxford models out a very brief but solid answer to all their objections not suffering one to escape Cambridge passeth a grace in their publick Congregation June 9. in the same year That whosoever shall openly oppose the Doctrine or Discipline of the Church of England or any part thereof either in words or writing shall be forthwith suspended of all degrees already taken and made uncapable of taking any hereafter This notwithstanding they held private conventicles the usual forerunners of sedition so as the King was compelled in October next to restrain them by Proclamation but promising withal that he intended a conference should shortly be had for the sopiting and quieting of those disputes This was the great occasion of that Conference of Hampton Court. According to the form which the Laws of this Realm c. The Kings of this Realm are by the statute 26. H. c. 1. declared justly and rightfully to be the supream Governours of the Church of England to have full power and Authority from time to time to visit represse redresse reform order correct restrain and amend all such errours c. which by any manner spiritual Authority or jurisdiction ought or may lawfully be reformed repressed ordered redressed corrected restrained or amended Agreeable to this power Henry the 8. Edw. the 6. Queen Mary her self Queen Elizabeth severally in their respective reignes did act But the laws referred to by this Proclamation is first that Act of Parliament 1. Eliz. wherein it is ordained that the Kings and Queens of this Realm shall have have full power and authority by letters Patents under the great Seal of England to assigne name and Authorize when and as often as their Heires and Successors shall think meet and convenient such person or persons as they shall think meet c. to visit reform redresse c. Secondly the latter end of the Act for uniformity where the Queen and consequently her Successors are authorized by the Advice of their Commissioners or the metropolitan to ordain and publish further Rites and Ceremonies And this helps us with an answer to an objection of Smecttymnuus who from the several Alterations made in our Liturgy both by Queen Elizabeth and King James from that of the second establishment by Edw. 6. infer that the Liturgie now in use is not the Liturgie that was established by Act of Parliament and therefore that Act bindeth not to the use of this Liturgie To this we reply that those Alterations can excuse from that act onely in part and for what is altered as to what remaineth the same it bindeth undoubtedly still in tanto though not in â—oto And for the Alterations themselves the first being made by Act of Parliament expresse that of 1 Elis. and the second by Act of Parliament reductive and implied those afore-mentioned what gain Smecttymnuus by their illation that those alterations are not established by the first Act And whereas it may be supposed that that Proclamation may lose its vigor by that Kings death and consequently the Service book may be conceived to be thereby in statu quo prius yet considering his late Majesty did not null it by any expresse edict that several Parliaments sitting after did not disallow it that all subscriptions have been unanimous in reference to those changes that the Emendations were made to satisfie the Litigant party I conceive the Proclamation valid notwithstanding the death of that King The first original and ground whereof c. Here our Church is explicite expresse enough to confute the vulgar errour of her seduced children who fill the world with more noise then truth that our service hath its original from the Masse-Book her resort is to the Antient Fathers to their godly and decent orders she conforms her self leaving the Romanists to the yesterday devised innovations of their Church The Pye Pica or in English the Pye I observe used by three several sorts of men First by the quondam Popish Clergy here in England before the Reformation who called their ordinal or Directory ad usum Sarum devised for the more speedy finding out the order of Reading their several services appointed for several occasions at several times the Pye Secondly by Printers which call the letters wherewith they Print books and treatises in party colours the Pica letters Thirdly by Officers of civil Courts who call their Kalendars or Alphabetical Catalogues directing to the names and things contained in the Rolls and Records of their Courts the Pyes Whence it gained this denomination is difficult to determine whether from the Bird Pica variegated with divers colours or whether from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contracted into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denoteth a Table the Pye in the Directory being nothing else but a Table of rules directing to the proper service for every day I cannot say from one of these probably derived it was and no great matter which Wherein the reading of the Scriptures is so set forth c. The Lessons appointed in the Kalendar are onely ordered for the week dayes or such festivals as happen upon them not for the Sundayes for which resort must be had to a future order Nothing but the pure word of God or that which is evidently grounded upon the same Here the Church declareth that over and besides the Canonical Scripture what is evidently grounded upon the same viâ— Some part of the Apocrypha she approveth and appointeth to be read in Churches to which end some Lessons in the Kalendar are selected thence but neither considered by her in a party of honour with the Canon nor so strictly enjoyned but that she in some cases tolerateth yea commendeth a swerving from her prescriptions For where it may so chance some one or other Chapter of the Old Testament to fall in order to be read upon the Sundayes or holy-dayes which were better to be changed with some other of the New
meant by Presbyteri consignant in the counterfeit Ambrose F Vnction or Chrism an ancient ceremony belonging to Confirmation why separated at length from it and indulged to Presbyters The Arausican Council diversity of readings Sirmundus his Edition defended Whence two Chrismations in the Church of Rome G Signing with the Cross a companion of unctson H Children when anciently confirmed I Communication of the Eucharist to succeed presently upon Confirmation p. 261. CHAP. X. A. The Matrimonial Office very necessary Marriage ought to be blessed by a Minister Our Saviour and the Primitive Fathers did it Set forms anciently used B. Times prohibited for Marriage upon what Law founded The Directory as guilty of Popery therein as our Church C. Marriage anciently celebrated ad ostium Ecclesiae D Mutual consent of both Parties necessary Espousals what E The giving of the Woman ancient F. The excellence of the English mode in receiving the Wife from the Priest G. The right hand a Symbole of fidelity H. A Ring why given by the man The ancient use of Rings I. Why the Ring is laid upon the Book K. Why the Ring is put upon the 4th singer the usual reason rejected L With my Body I thee worship what meant by it M. The blessing ought to be by imposition of hands N. Why the married couple to communicate O. The visitation of the sick a necessary Office P. A sound faith how necessary Q. Charity very necessary to a dying man R. So also Almes-giving S. Absolution how commendable and comfortable The several kinds of absolution T. Extreme unction why laid aside V. Communion of the sick vindicated Calvin foâ— it W. Reservation of the consecrated Elements anciently very laudable X. The various customs of bearing the Corps to Church Copiatae what Why Hymns sung all along as the corps was born Y. The Resurrection of our bodies ought to be the chief of our Meditations upon funeral occasions Z In sure and certain hopes c. What meant by it AA Prayer for the Dead in the Romish Church implyeth not Purgatory The mind of the Breviary opened Trentals what BB. Communion at Burials ancient why now laid aside The Original of Oblations Doles at Funerals and Mortuaries p. 291 CHAP. XI A The grounds of Thanksgiving after Child-birth why rather for this than other deliverances B Our Church doth not Judaize Difference betwixt our practice and Jewish Purification C What meant by the word Church into which the woman is to come D The woman not enjoined a veil F The 121 Psalm not abused E But deliver us from evil why returned by way of response F Commination how often used in the year G Why read in the Pulpit A discourse of reading-Desks none setled by Rule before the Canons 1603. upon what occasion devised H A Discourse of publick Pennance By whom it was imposed and how long to continue The several motions of it in the Greek Church What meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what and what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Errours noted in the Editions of Zonaras and Balsamon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Penitential customs in the Western Church Africa most severe and why The ancient mode of Excommunicating of notorious offenders out of Gratian Discourse upon it Adgeniculari charis Dei in Tertullian Penitents when reconciled in the Latine Church The Ancient Discipline commended and Vote for its restauration I What meant by the word Curate in our Liturgy K Homilies whether part of our Churches Service And whether the Doctrine of our Church L Calvins Epistle to the Protector mis-dated in all Editions p. 315 FINIS THE BOOK OF COMMON PRAYER AND Administration of the SACRAMENTS AND Other RITES and CEREMONIES OF THE CHURCH OF ENGLAND CHAP. I. An Act for the uniformity of Common-Prayer and service in the Church and administration of the Sacraments WHere at the death of our late soveraign Lord King Edward the sixt there remained one uniform order of common service and prayer and of the administration of Sacraments Rites and Ceremonies in the Church of England which was set forth in one book entituled the book of Common-prayer and administration of the sacraments and other rights and ceremonies in the Church of England authorized by act of Parliament holden in the lift and sixt years of our said late soveraign Lord king Edward the sixt entituled an Act for the uniformity of Common-prayer and administration of the Sacraments the which was repealed and taken away by act of Parliament in the first yeer of the raign of our late soveraign Lady Queen Marie to the great decay of the due honour of God and discomfort to the professours of the truth of Christs religion Be it therfore enacted by the authority of this present Parliament that the said statute of repeal and every thing therein contained onely concerning the said book and the service administration of Sacraments rites and ceremonies contained or appointed in or by the said book shall be void and of none effect from and after the feast of the Nativity of Saint John Baptist next coming And that the said book with the order of service and of the administration of Sacraments rites and ceremonies with the alteration and additions therein added and appointed by this statute shall stand and be from and after the said feast of the Nativity of Saint John Baptist in full force and effect according to the tenour and effect of this statute any thing in the aforesaid statute of repeal to the contrary notwithstanding And further be it enacted by the Queens highnesse with the assent of the Lords and Commons of this present Parliament assembled and by the authority of the same that all and singular ministers in any Cathedral or parish Church or other place within this realm of England Walâ—s and the marches of the same or other the Queens dominions shall from and after the feast of the Nativity of saint John Baptist next coming be bounden to say and use the Mattins Even-song celebration of the Lords Supper and administration of each of the sacraments and all other common and open prayer in such order and form as is mentioned in the said book so authorized by Parliament in the said fift and sixt year of the raign of king Edward the sixt with one alteration or addition of certain Lessons to be used on every Sunday in the year and the form of the Letanie altered and corrected and two sentences onely added in the delivery of the Sacrament to the Communicants and none other or otherwise And that if any manner of Parson Uicar or other whatsoever minister that ought or should sing or say common prayer mentioned in the said book or minister the sacraments from and after the feast of the â—ativity of saint John Baptist next coming refuse to use the said common prayers or to minister the sacraments in such Cathedral or parish Church or other places as he should use to minister the same in such order and form as
the same being now by us reduced to a setled form We have occasion to repeat somewhat of that which hath passed And how at our very first entry into the Realm being entertained and importuned with Informations of sundry Ministers complaining of the errors and imperfections of the Church here aswell in matter of Doctrine as of Discipline Although We had no reason to presume that things were so far amisse as was pretended because We had seen the Kingdom under that form of Religion which by Law was established in the dayes of the late Queen of famous memory blessed with a peace and prosperity both extraordinary and of many years continuance a strong evidence that God was therewith wel pleased Yet because the importunity of the Complainers was great their affirmations vehement and the zeal wherewith the same did seem to be accompanied very specious We were mooved thereby to make it Our occasion to discharge that duty which is the chiefest of all Kingly duties that is to settle the affaires of Religion and the Service of God before their own Which while We were in hand to do as the contagion of the sicknesse reigning in our city of London and other places would permit an assembly of persons meet for that purpose Some of those who misliked the state of Religion here established presuming more of Our intents then ever we gave them cause to do and transported with humour began such proceedings as did rather raise a scandal in the Church then take offence away For both they used forms of publick serving of God not here allowed held assemblies without authority and did other things carrying a very apparent shew of Sedition more then of Zeal whom We restrained by a former Proclamation in the month of October last and gave intimation of the conference We intended to be had with as much speed as conveniently could be for the ordering of those things of the Church which accordingly followed in the moneth of January last at Our Honour of Hampton Court where before Our Self and our Privie Councel were assembled many of the gravest Bishops and Prelates of the Realm and many other learned men aswell of those that are conformable to the state of the Church established as of those that dissented Among whom what oâ—r pains were what our patience in hearing and replying and what the indifferency and uprightnesse of Our judgement in determining We leave to the report of those who heard the same contenting our Self with the sincerity of our own heart therein But We cannot conceal that the successe of that Conference was such as happeneth to many other things which moving great expectation before they be entred into in their issue produce small effects For We found mighty and vehement Informations supported with so weak and slender proofs as it appeareth unto Us and Our Councel that there was no cause why any change should have been at all in that which was most impugned the book of Common Prayer containing the form of the Publick Service of God here established neither in the doctrine which appeared to be sincere nor in the Forms Rites which were justified out of the practise of the Primitive Church Notwithstanding we thought meet with consent of the Bishops and other learned men there present That some small things might rather be explained then changed not that the same might not very well have been born with by men who would have made a reasonable construction of them but for that in a matter concerning the Service of God We were nice or rather jealous that the publick Form there of should be free not onely from blame but from suspition so as neither the common Adversary should have advantage to wrest ought therein contained to other sense then the Church of England intendeth nor any troublesome or ignorant person of this Church be able to take the least occasion of cavil aginst it And for that purpose gave forth Our Commission under our great Seal of England to the Archbishop of Canterbury and others according to the form which the Laws of this Realm in like case prescribed to be used to make the said explanation and to cause the whole Book of Common Prayer with the same Explanations to be newly printed Which being now done and established anew after so serious a deliberation although We doubt not but all our Subjects both Ministers and ofâ—ers will receive the same with such reverence as appertaineth and conform themselves thereunto every man in that which him concerneth Yet have We thoâ—ght it necessary to make known by Proclamation Our authorizing of the same And to require and enjoyn all men aswel Ecclesiastical as Temporal to conform themselves unto it and to the practise thereof as the onely publick form of serving of God eâ—â—ablished and allowed to be in this Realm And the rather for that all the learned men who were there present as well of the Bishops as others promised their conformitie in the practise of it onely making suit to Us that some few might be born with for a time Wherefore We require all Archbishops Bishops and all other publick Ministers aswell Ecclesiastical as Civil to do their duties in causing the same to be obeyed and in punishing the offenders according to the Laws of the Realm heretofore established for the authorizing of the said Book of Common prayer And We think it also necessary that the said Arch-Bishops and Bishops do each of them in his Province and Diocesse take order that every parish do procure to themselves within such time as they shall think good to limit one of the said books so explained And last of all We do admonish all men that hereafter they shall not expect nor attempt any further alteration in the Common and publick form of Gods Service from this which is now established for that neither will we give way to any to presume that our own judgement having determiÌ„ed in a matter of this weight shal be swaid to alteration by the frivolous suggestions of any light spirit neither are We ignorant of the inconveniencies that do arise in Government by admitting innovation in things once setled by mature deliberation And how necessary it is to use constancy in the upholding of the publike determinations of States for that such is the unquietnesse and unstedfastnesse of some dispositions affecting every yeer new formes of things as if they should be followed in their unconstancy would make all actions of States ridiculous and contemptible whereas the stedfast maintaining of things by good advice established is the weale of all Common-wealths Given at our Palace of Westminster the 5. day of March in the first year of Our reign of England France and Ireland and of Scotland the seven and thirtieth God save the KING The Preface THere was never any thingby the wit of man so wel devised or so sure established which in continuance of time hath not been corrupted as among other things it may plainly appear
relate to the holy Ghost were added by the Constantinopolitan fathers and some say framed by Gregory Nyssen but I see no full evidence for it As for the Publick use of this Creed in the dayly offices of the Church Durandus Polydor Virgil and some late Authors fixt the first original upon Marcus and Damasus Bishops of Rome But Walfridus Strabo who flourished 850. and therefore likelier to know the truth then his juniors delivereth no such thing referring us to the third Concel of Toledo celebrated Anno 589. And this Councel tells us whence she had it decreeing ut per omnes Ecclesias Hispaniae Galliciae secundùm forman Orient alium Ecclesiarum Concilii Constantinopolitani Symbolum recitetur that throughout all Churches of Spain and Gallicea according to the mode of whom of the Western No but of the Eastern Churches the Constantinopolitan Creed should be rehearsed Certainly had the use thereof been in the Church of Rome at this time the Councel would not have rambled unto the East for a president And confest it is by all Romanists generally that from the Greeks they had not onely the Creed it self but also the first hint of making it an Auctory to the Liturgy If so then it will be taken tardè to enter very late and very short of Damasus his time For Vossius from Theodorus Lector proveth evidently the Greeks themselves had it not very many years before this Councel Macedonius an Orthodox Patriarch of Constantinople being violently expelled by Anastasius the Emperour to make way for Timotheus an heritick of the Eutychian Sect no soonor was Timotheus settled in his See but presently at the entreaty of his friends he ordered that the Constantinopolitan Creed should be said at every Church meeting or time of publick Prayer to the discredit of Macedonius as if he were disaffected to it whereas until that time it was onely rehearsed once a year when the Bishop Catechised on Maundy Thursday Thus Theodorus and this was about the year 511. which being the first hint we have in all antiquity of this or any other symbol represented as Parcel of the publick Liturgy we will give those Ritualists leave to say their pleasure and we will have the like liberry to think what we list But though the Church Primitive was â—low in imploying it as we now do they having designed it for other very Religious intents yet can that be no competent bar to us but we may both this and others dispose as we do to the best improvement of our faith and edification of the Common interest of the Church After the Creed if there be no Sermon In the Primitive service no Creed interposing the Sermon immediatly followed the Gospel and was an usual explication upon it whence I conceive the name Postil is derived quasi post illa Evangelia Postil being nothing but a discourse upon and subsequent to the Gospel These Popular discourses had in Antiquity various appcllations in the earliest times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the most usual so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of exhortation Acts 13 14. So in Clemens his constitutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next let the Presbyters exhort the people then they called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homilies then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sermons Among the Latines St Cyprian especially Tractatus a tract is most familiar in Augustine and Ambrose disputatio a disputation frequently occurreth because therein they usually undertook the confutation of either Heathens Jews or hereticks Lastly Sermo a Sermon was then also in use Regularly and of courses the ancient form of bidding of prayers will here fall under cognisance and the rather because some thing like it is established by the Canons of our Church It s original extraction claiming precedency of consideration I shall begin with that The Agenda of Religion in our Church before the Reformation were performed it is well known in Latin a Language very inâ—difying to a non-intelligent people That so many so much interested and concerned in those sacred offices should not be totally excluded as idle spectators or fit for nothing but now and then to return an Amen to they knew not what this expedient was devised The people were exhorted to joyn in prayers according to certain heads dictated to them by the Minister in the English tongue observing the method and materials of the then Prayer for all States so that of all the service then used this onely could properly be called Common-Prayer as being the onely form wherein the whole Congregation did joyn in consort and therefore the title of it in the Injunctions of Edw. 6. Anno 1547. is The form of bidding the Common-prayers Now because it was made by Allocution or speaking to the people agreeing with what the Primitive Church called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was called Bidding of prayers Thus in short as to the ground of this ancient form will you now see the form it self behold it here After a laudable custom of our Mother holy Church ye shall kneel down moving your hearts unto Almighty God and making your special prayers for the three Estates concerning all Christian people i. e. for the Spiritually the Temporalty and the soules being in the paines of Purgatory First for our holy Father the Pope with all his Cardinals for all Arch-Bishops and Bishops and in special for my Lord Arch-Bishop of Canterbury your Metropolitan and also for my Lord Bishop of this Diocesse and in general for all Parsons Vicars and Parish Priests having cure of souls with the Ministers of Christs Church as well Religious as not Religious Secondly ye shall pray for the unity and peace of all Christian Realms and especially for the Noble Realm of England for our Sovereign Lord the King c. and for all the Lords of the Councel and all other of the Nobility which dwell in the Countries having protection and governance of the same That Almighty God may send them grace so to govern and rule the Land that it may be pleasing unto Almighty God wealth and profit to the Land and salvation to their souls Also ye shall pray for all those that have honoured the Church with light lamp vestment or Bell or with any other ornaments by which the service of Almighty God is the better maintained and kept Furthermore ye shall pray for all true travellers and tillers of the earth that truely and duely done their duty to God and holy Church as they be bound to do Also ye shall pray for all manner of fruits that be done upon the ground or shall be that Almighty God of his great pitty and mercy may send such wedderings that they may come to the sustenance of man Ye shall pray also for all those that be in debt or deadly sin that Almighty God may give them grace to come out thereof and the sooner by our prayer Also ye shall pray for all those that be sick or diseased either in
Church it will be proper and pertinent to inquire into the Original inducement to this Cermony These I observe to be three First an ancient Rite it was for servants or captives to be stygmatized or branded with the names of their Masters on their foreheads as it was for their souldiers enrolled with the names of their Emperours or Generalissimo's on the hands declaring thereby to whom they did belong To this custome the Prophet Ezechiel is thought to allude chap. 9. vers 4. Set a mark upon the forehead of them that mourn and cry for all the abominations that are done in the midst of Jerusalem To this custome the Angel in the Revelation is thought to regard chap. 7. vers 3. Hurt ye not the earth c. until we have sealed the Servants of God on the forehead and chap. 14. vers 1. where the retinue of the Lamb are said to have his Fathers name written on their foreheads And as Christ's Flock carried their cognizance on their foreheads so did his great adversary the Beast sign his servants there also Revel 14. 9. If any man shall receive the mark of the Beast on his forehead or on his hand Now that the Christian Church might hold some Analogy with those sacred applications she conceived it a most significant ceremony for Baptism it being our first admission into Christian Profession that all her children should be signed with the Cross on their forehead at their reception of it signifying thereby their consignment up to Christ whence it is so often called by the Fathers Signaculum Dominicum the Lords Signet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ's broad Seal or by words of the same import and hence Tertullian signat illic in fronte milites suos he marketh on the forehead his own soldiers Secondly The real miracles which were in those times daily wrought by the use thereof both in expelling and driving out of the Devil and by healing of corporal diseases whereof I lately produced one Testimony out of St. Augustin who from that very place can furnish you with many more So that woman in Epiphanius was preserved from Poyson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She was helped by the sign of the Cross and faith in Cirist Not by either separated but by both together Many other instances might be produced Now in case any shall object that many of those anciently recorded miracles were impostures and meer fables were it possible to be proved it would be of no force unless they could also prove al were so which is a thing impossible considering that so many of the Primitive Fathers witnesse the contrary nor is there any Protestant of remarque who doth not acknowledg as much Confest it is this gift of working miracles lasted not many Centuries after Christ and that for two reasons one least the familiarity of them should breed contempt for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith elegant Philo real miracles loose their estimation when they grow common Again the work was done for which they were wrought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the knowledg of the Christian faith was not far diffused miracles were wrought as necessary for the conversion of Proselites but when the Gospel began to be spread abroad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was no further need of that way of teaching Therefore St. Paul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wonders were exhibited more for the unbelievers than for the faithful which is the cause that Timothy and Epaphroditus being sick 1 Tim. 5. 73. Phil 2. 30. No miracle was applied to recover them they being faithfull and confirmed believers Lastly The Heathens were wont to deride the Christians and to speak disdainfully of them as worshippers of a Malefactor crucified To encounter which reproach and to shew that they gloried in the Cross of Christ Galath 6. 14. Taking it to be an honour not an ignominy they assumed this Ceremony of signing themselves with the Cross both in Baptism and at several other times Cor quidem habemus non tamen tale quale vos habet is nec nos pudet crucifixi sed in parte ubi pudoris signum est signum ejus crucis habemus We have an heart saith Austen to the Pagans but of a better mould than yours nor are we at all ashamed of Christ crucified but bear his cognizance in our foreheads the seat of shamefacenesse Now as to the establishment of this Ceremony by our Church though we have slender expectation that it should operate as formerly yet why may it not be retained as an honorable memorial of its miraculous effects of old But the Church is so exceedingly expresse and perspicuous in her explanation of the use thereof as nothing can be disired more which explication being the product of the Conference at Hampton Court was so abundantly satisfactory to the Foreman of those Opponents Dr. Reinolds as haveing once perused it he ingenuously profest he would never gain-say that Ceremony any more In that Explication not a sillable appears of any operation ascribed to this sign therefore they who have adhered to any such opinion cannot plead the Church of England for their guide Eminent and most remarkable was the great prudence of King James in this concernment All along King Edward the sixt'h and Queen Elizabeth her Reign when the Strumosi such as had the King 's evil came to be touched the manner was then for her to apply the sign of the Cross to the tumour which raising cause of jealousies as if some mysterious operation were imputed to it That wise and learned King not onely with his son the late King practically discontinued it but ordered it to be expunged out of the prayers relating to that Cure which hath proceeded as effectually that omission notwithstanding as it did before The sign of the Cross being then significant onely and not operative and significant of a duty to be elicited by future practice good reason hath our Church to continue it in which sence non est reprobanda with Zanchy it is not to be disallowed Adhiberi nec indecens nec inutile esse existimo saith Bucer p. 479. in my opinion the use of it is neither unseemly nor unprofitable Of them that be baptized in private houses if the custome of the Ancient Fathers yea if the practice of the very Apostles themselves be allowed us as directory sufficient in all sacred relations Private Baptisme that is baptizing out of and apart from the publique Congregation in case of necessity can draw its extraction as high as almost any other part of our Divine Service When Philip converted and baptized so many in Samaria Acts 8. We do not read any thing implying much less expressing that he did it in the place of publique worship or in the face of the Congregation So when he baptized the Eunuch ibid. 38. He did it not in the place of publiâ—k worship nor in the face of the Congregation When Ananias baptized Saul Acts