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-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
Forasmuch as the Ancient Fathers of the Church led by example of the apostles who set men apart to the ministery of the Gospel by imposition of hands with prayer and fasting appointed prayers and fasts at the solemn ordering of Ministers and to that purpose allotted certain times in which only sacred orders might be given or conferred we following their holy and religious example do constitute and decree that Deacons and Ministers be Ordained or made but only upon the Sundays immediately following jejunia quatuor temporum commonly called Ember weeks appointed in ancient time for Prayer and Fasting purposely for this cause at their first institution and so continued at this day in the Church of England 2. Sunday The Epistle perswades to temperance and abstinence from all uncleanness The Gospel tells us how we may subdue that Devil namely by stedfast faith and servent and importunate prayer 3. Sunday The Epistle as the time calls for strictness of life The Gospel commends perseverance shewing the danger of relapsing For the end of that man is worse than the beginning 4. Sunday This is called Dominica Refectionis For the Gospel tells us of Christs miraculous feeding and satisfying the hungry souls that hunger after him and his doctrine and the Epistle tells us of a Ierusalem which is above which is free and a joyous place to which we as children are heirs Thus holy Church mixes joy and comfort without sorrow and afflictions 5. Sunday This is called PASSION-SUNDAY For now begins the commemoration of the Passion of our Lord and after a long funeral pomp and train the corps follows upon Good Friday The Epistle treats of the Passion The Gospel of our Lords being slandred by the bold malice of the Jews who call him Samaritan and tell him he hath a Devil which must needs be a thorn in his side and a part of his Passion 6. Sunday This is PALM-SUNDAY on which CHRIST came from Bethany to Ierusalem and was received with joy some strewing their garments others cutting down branches and strewing them in the way whose religion it is fit that we should imitate Bernard We should meet Christ by keeping innocency bear Olive by doing works of mercy carry Palms by conquering the Devil and our vices green leaves and flowers we carry if we be adorned with vertues and we strew our garments in the way when by mortification we put off the old man This week was called of old the GREAT-WEEK because it hath a larger Service than any other Week every day having a Second-service appointed It was called also the Holy-week because men gave over all worldly employments and betook themselves wholly to devotion this week The Courts were shut up and civil affairs laid aside and prisoners that were put in for small faults were freed Chrys. Hom. 30. in 10. cap Gen. Code l. 1. tit 4. 3. It was also called the week of Fasts Because fasting was then heightned and intended with watching and prayers for these six dayes were spent in lying upon the ground and afflicting the body in prayers watchings and fastings longer than ordinary And when they did eat their refreshing was only bread salt and water Epiphan adv Aerium It will not be amiss to set down Epiphanius somewhat more at large Aerius and his disciples had flouted at the Catholick Christians severities at this time Why say they do you keep Easter why do you keep such a strict fast before it it is Ienish thus to keep daies of fasting by a law it is an enslaving your selves to a yoke of bondage if I would determine to fast at all I would fast what day I pleased at mine own liberty Upon this principle it is saith that Father that Aerius and his followers affect to fast on Sunday and feast on Friday and to spend this week of Religion and Devotion in jollity and sport rising early to fill themselves with flesh and wine with which being full stuft they sport and scoff at the Catholick Christians folly in afflicting themselves with such severities But who says he are the more fools Aerius a silly fellow of yesterday still living with us or we who observe this severe discipline which our Fathers delivered us which they received from their Fathers and they from theirs and so from the Apostles The Epistles and Gospels of this week are concerning Christs Passion to the contemplation of which this week is dedicated Thursday THis day CHRIST washt his Disciples feet and gave them a commandment to do likewise Hence it is called Dies mandati Mandate or Maundy Thursday This day the penitents that were put out of the Church upon Ash-wednesday were received again into the Church partly because there was this day an holy Communion in memory of our Lords institution of the same this day and the Epistle is fitted to that purpose sit therefore it was that penitents should be reconciled this day upon which this Sacrament was instituted for the remission of sins to receive the holy Communion Partly because this day our Lord was apprehended and bound whose binding wrought our deliveranceâ— and freedome The form of reconciling penitents was in short this The Bishop goes out to the doors of the Church where the penitentsly prostrate upon the earth and thrice in the Name of CHRIST he calls them Come Come Come ye children hearken to me I will teach you the fear of the Lord then after he hath prayed for them and admonished them he reconciles them and brings them into Church The peniterts thus received trim their heads and beards and laying off their penitential weeds they reclothe themselves in handsome apparel The Church doors were wont to be set all open this day to signifie that penitent sinners coming from North or South or any quarter of the World shall be received to mercy and the Churches favour GOOD-FRIDAY THis day holy Church keeps a most strict Fast It is called GOOD-FRIDAY For a good day it was for us even the cause of all our good and ground of all our joy And so in respect of the effect of it Christs Passion may be a Gospel for a Feast and so it is upon Palm-Sunday But if we consider that our sins were the cause of his Sufferings and that it was we that crown'd his head with thorns nail'd his hands and feet and gored his side with a Spear so his Passion considered in the cause of it is matter of the greatest sorrow and in this respect we keep it a Fast. The Gospel is taken out of S. Iohn rather than out of any other Evangelist because he was present at the Passion and stood by the Cross when others fled and therefore the Passion being represented as it were before our eyes this day his Testimony is read who saw it himself and from whose example we may learn not to be ashamed nor afraid of the Cross of Christ. This day holy Church prayes expresly for all Jews Turks and Infidels Enemies of the Cross
called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination and the baptized the Enlightened to grant them that be admitted into the fellowship of Christs religion namely by baptism that they may eschew those things that be contrary to their profession or vow in baptism c. Though this custome of general baptism at Easter be not in use now yet this Collect is still seasonable as a general anniversary Commemoration of the great blessings received from God by our baptism and our solemn vow and profession made to him therein The Ancients were wont to observe Pasâ—ha annotinum an anniversary commemoâ—ation of their baptism they that were baptized at Easter the year before came the year following the same day to the Church and solemnly with obâ—ations and other religious offices commemorated the anniversary day of their new birth Though our Church does not in every particular observe the same custome yet she draws near to the ancient practice in this solemn though general Anniversary Commemoration of baptism this day minding us all this day of our baptism and our vow made therein and praying to God to enable us all to keep it And for this very reason does she appoint children to be baptized upon Sundays and other Holy-days when most people are present that they may be put in remembrance of their own profession made to God in baptism Preface before Baptism and happy were it for us if we would made good use of this care of the Church and be often remembring that solemn vow by which we have dedicated our selves to God to be an holy people the wilful breach of which vow is horrid Sacriledge In the Gospel our Saviour tells his Disciples that though they should weep and lament by reason of his death their sorrow should be turned into joy which no man should take from them namely after his Resurrection And such joy belongs to this time and to us in it if we be also his true Disciples and followers which how we may be the Epistle shews by minding us of what we promised and vowed when admitted into Christs School and gave up our names to him the abstaining from fleshly lusts and having honest conversation in all our Relations And this is the main drift of the whole Epistle the first of S. Peter out of which this is taken to perswade them that were born again and lately become Christians to walk suitably to such an holy profession and that chiefly in regard of the lively hope unto which they were begotten again by the Resurrection of Iesus Christ from the dead and so is most agreeable to the Churches meditations this day and season 4. Sunday after Easter This Collect is fit for this Paschal time from Easter to Pentecost a time of greatest joy the Church therefore prays that we may rightly observe the time be full of joy in a joyful time withal that our joy may be a true and real joy that our hearts may surely there be fixt where true joyes are to be found Such joyes as Christs Resurrection and the promised Comforter affords And one or both of these two grand occasions of Joy and Exultation to wit Christs Resurrection and the promise of a Comforter are the principal Subject of the Gospels from Easter to Whitsuntide but lest our joy should grow presumptious and luxuriant as joy is apt to exceed the Epistles for the same time admonish us of duties answerable as to believe in Christ to rise from the grave of sin to be patient loving meek charitable c. having our Lord for an example and the promise of his Spirit for our guide strength and comfort 5. Sunday after Easter The Gospel before promised a Comforter The Epistle and Gospel this day direct us what to do to obtain that promise Two conditions are required on our parts for the receiving of that promised Comforter First prayers or Rogations this the Gospel teaches Ask and ye shall receive that your joy may be full Secondly to love God and keep his Comandments S. Iohn 14. 15. This the Epistle exhorts to See that ye be doers of the Word c. The Collect prayes that we may feel the fruits and comforts of this holy Spirit in our hearts by good thoughts and abilities to perform them Of Rogation week This is called Rogation Sunday because upon the three following days Rogations and Litanies were used and Fasting for these two reasons 1. Because this time of the year the fruits of the earth are render and easily hurt therefore Litanies extraordinary are said to God to avert this judgement 2. Because our LORDS Ascension is the Thursday following therefore these three days before are to be spent in prayers and fasting Conc. Aurelian that so the flesh being tamed and the soul winged with fasting we may ascend with Christ. The Gospel is concerning Rogations teaching us how to ask of God so as we may obtain and withal foretels his approaching Ascension The Fast this week is voluntary for there is no Fast commanded betwixt Easter and Whitsunday as hath been observed before The Service formerly appointed in the Rogation days of Procession was the 103 and 104. Psal. with the Litany and Suffrages and the Homily of Thanksgiving Artic. Eliz. in the 7. year of her reign The 2. Psalms were to be said at convenient places in the common perambulation the people thus giving thanks to God in the beholding of Gods benefits the increase and abundance of his fruits upon the Earth At their return to the Church they were to say the rest of the Service mentioned Eliz. Injun 18 19. ASCENSION-Day THis day was Christs perfect triumph over the Devil Leading captivity captive Ephes. 4. 8. This day He opened the kingdom of Heaven to all believers as we say daily in the Te Deum See S. Iohn 3. 13. Acts 2. 24. Heb. 10. 23. His flesh opened that passage in that he deserved to enter there first For when he was taken up on high then he opened the Gates of Heaven Chrysost. upon that place of the Hebrews Therefore the Church appoints for this day the 24. Psalm Lift up your heads O ye gates and be ye lift up ye everlasting doors and the King of glory shall come in This day gives us hopes of Heaven in that our flesh in the first-fruits is thâ—ther ascended For if God had not intended some great good to our nature he would not have received the first-fruits up on high Christ taking the first-fruits of our nature this day carried it up to God and by those first-fruits hath made the whole stock to be sanctified And the Father highly esteemed the gift both for the worthiness of him that offered it up and for the purity of the offering so as to receive it with his own hands and to set it at his right hand To what Nature was it that God said Sit thou on my right hand To the same to which formerly he had said dust thou art and to dust thou
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
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
in Baptism used only for reverence and decency not for necessity p. 247. Not thought necessary by the Church p. 248. Infants to be Baptized ibid. c. Interrogatories at Baptism ancient and reasonable p. 250 253. The ancient Abrenunciations in Baptism p. 251 c. Abrenunciation not absolutely necessary to Baptism p. 256. The ancient Exorcisms what ibid. Observ'd Uniformiter in Universo Mundo ibid. Names given at Baptism why p. 257. Susceptores Godfathers p. 255. their promises bind the child ibid. Dipping or sprinkling sufficient in Baptism p. 257. Thrice dipping of old to signifie the Mystery of the Trinity ibid. Why afterwards but once 258. vide Font. The sign of the Cross used in Baptism and in the Forehead and why p. 259. The Necessity and Efficacy of Baptism p. 245. Guardians contract for Pupils p. 255. He that is Baptized may Baptize in case of necessity p. 261. Baptism ministred at Easter vide Easter Baptism is Janua Sacramentorum p. 288. Of Private Baptism p. 260. in case of necessity in any decent place ibid. Iustified against Objections p. 261 c. Of the Blessing by whom to be pronounced p. 76. How to be received p. 77. God blesseth by the mouth of his Minister p. 78. The Priest giving the Blessing comes down from the Altar and why p. 244. Bidding of prayers p. 220. Ancient p. 223. No prayer before Sermon but the Lords Prayer p. 220. Nothing said before Sermon of old but Gemina salutatio ibid. Restraint of private prayers in publick necessary p. 221. 222. Bidding of Prayers practised by Bishop Latymer Jewel c. p. 223. Of Burial and the Rites thereof p. 303 c. An Ancient custome after Burial to go to the Holy Communion p. 306. Funeral Doles an ancient custome p. 307. C. Of Churches Chappels dedicated to Gods service p. 316. Of Churches Chancels and the Fashion of Churches p. 322. Church divided into the Nave and Chancel p. 322 323. Nave what it is p. 323. Chancel why so called ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what p. 325. Chorus Cantorum what ibid. Soleas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sanctuary what p. 326. Absis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Altar p. 326 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 329. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ibid. Diaconicum what 330. The respect given to Altars p. 331. Consecration of Churches and Chappels See Dedication Mother Church why so called p. 258. A description of the Church p. 75. What meant by Curates ibid. The Collects why so called p. 67. called of old Missae Blessings Sacramenta and why 68. by whom Composed p. 69. The Object of them ibid. Their Form and proportion p. 70. The Matter of them p. 71. Of the Collect for Peace 73. for Grace 74. for Kings ibid. for the Church p. 75. Of the Collects from Septuagesima to Easter 139. From Trinity to Advent p. 195. Common Prayers set and prescribed and why p. 1. But One and the same in the whole National Church p. 2. The publick prayers of the Church called the Apostles Prayers why p. 4. Essentials only of publick worship appointed under the Gospel p. 3. Publick Service more acceptable than private p. 7. and why p. 8. Accepted of God not only for the present but absent alsoon just cause p. 9. Strange worship what p. 6 7. Divine Service may be said privately See Service The Communion Service p. 207. Second Service ibid. to be read at the holy Table ibid. The Church by reading the Second Service there keeps her ground ibid. why so called ibid. Much of the order of the Communion Service set forth out of Dionysius Eccles. Hierar p. 215 216. The thrice holy triumphant Song p. 233. The Consecration of the holy Sacrament of the Lords Supper in what words it consists p. 234. The Bread and Wine common before the Consecration p. 235. The Priest to receive the Sacrament first ibid. The Sacrament to be delivered the people in their hands ibid. Kneeling 236. Amen to be said by the Communicant and the Reason of it ibid. The Sacrament of old delivered to the people at the Railes of the holy Table ibid. Thrice a year every Parishioner to Communicate at Easter by name p. 237. In the Primitive Church they communicated every day ibid. How this failed p. 238. Care of the Church to reduce the Primitive Order p. 239. Why at Easter ibid. Bread and Wine remaining after the Consecration how to be disposed of p. 241. the Angelical Hymn when sung and why p. 242 243. It was made of old by Ecclesiastical Doctors the penalty of refusing it p. 244. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why so called ibid. Washing of hands before the Consecration why 218. This Sacrament to be received fasting Commandments repeated at the Communion-Service p. 209. Of the Communion of the sick p. 286. That the Communion is not to be denied to persous dangerously sick appears by the 13 Can. Con. Nice p. 287. The several degrees of penance for wasting sins in the Greek Church p. 293 294 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who p. 294. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ferula what p. 293. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what p. 296 297. How much of the Communion-Service shall be used at the delivery of the Communion to the sick in case there had been that day a Communion p. 302. Confession by Priest and people with an humble voice p. 1◠13. Service begins with it and why p. 13. Churching of women and the Rites thereof p. 307 308. Of the 121 Psalm and a doubt about one expression therein cleared p. 308. Women to be Church'd must offer p. 313. To be vail'd and why p. 308 c. Chrysomes what p. 155. Of Commination p. 314. Of Amen in the Commination and what it meaneth ibid. Confirmation when to be administred and why then p. 262 263. A Godfather to witness the Confirmation p. 265. Confirmation the act of the Bishop ibid. Imposition of hands the most Ancient and Apostolical Rite of Confirmation p. 267. The benefit of Confirmation p. 267 c. To continue in the Church while Militant p. 272. A Fundamental ibid. The Apostles Creed upon what occasion made p. 49. to be said daily twice Morn and Even p. 51. by Priest and People Why p. 53. Standing why p. 54. Athanasius Creed p. 54. When used and why p. 55. The Nicene Creed why so called p. 214. called also the Constantinopolitan and why p. 215. When begun to be used at the Communion-Service ibid. why read after the Epistle and Gospel ibid. Christmas-day p. 101. The Proper Psalms for it p. 101,102,103 The frame of the Church Service that day admirable p. 104. The Antiquity of the day and upon the 25 of December p. 105. Candlemas p. 200. Procession peculiar to it ibid. The Antiquity thereof p. 201 202. D. Of the Dedication of Churches and Chappels to Gods
the Father c. which is the Christians both Hymn and shorter Creed For what is the summ of the Christians faith but the mystery of the holy Trinity God the Father Son and Holy Ghost which neither Jew nor Pagan but only the Christian believes and in this Doxology professes against all Hereticks old and new and as it is a short Creed so it is also a most excel-Hymn for the glory of God is the end of our Creation and should be the aim of all our services whatsoever we do should be done to the glory of that God the Father Son and Holy Ghost and this is all that we can either either by word or deed give to God namely GLORY Therefore this Hymn fitly serves to close any of our Religious services our Praises Prayers Thanksgivings Confessions of Sins or Faith Since all these we do to Glorifie God it cannot be unfitting to close with Glory be to God the Father Son and Holy Ghost It cannot easily be expressed how useful this Divine Hymn is upon all occasions If God Almighty send us prosperity what can we better return him than Glory If he sends Adversity it still befits us to say Glory be to c. Whether we receive good or whether we receive evil at the hands of God we cannot say a better Grace than Glory be the Father c. In a word we cannot better begin the day when we awake nor conclude the day when we go to sleep than by Glory be to the Father and to the Son and to the Holy Ghost Then the Hallelujah or Praise ye the Lord of which S. Augustine sayes There is nothing that more soundly delights than the praise of God and a continual Hallelujah The VENITE O come let us sing unto the Lord. THis is an Invitatory Psalm For herein we do mutually invite and call upon one another being come before His presence to sing to the Lord to set forth His praises to hear His voice as with joy and chearfulness so with that reverence that becomes His infinite Majesty worshipping falling down and kneeling before Him using all humble behaviour in each part of His service and worship prescribed to us by His Church And needful it is that the Church should call upon us for this duty for most of us forget the Psalmists counsel Psal. 69. 7. To ascribe unto the Lord the honour due unto his Name into his Courts we come before the presence of the Lord of the whole Earth and forget to worship him in the beauty of holiness The PSALMS THe PSALMS follow which the Church appoints to be read over every Month oftner than any other part of holy Scripture So was it of old ordained saith S. Chrys. Hom. 6. de poenit All Christians exercise themselves in Davids Psalms oftner than in any other part of the Old or New Testament Moses the great Lawgiver that saw God face to face and wrote a Book of the Creation of the World is scarcâ— read over once a year The holy Gospels where the Miracles of Christ are preached where God converses with Man where Death is destroyed the Devils cast out the Lepers cleansed the blind restored to sight where the Thief is placed in Paradise and the Harlot made purer than the Stars where the waters of Iordan to the sanctification of Souls where is the food of immortality the holy Eucharist and the words of life holy precepts and precious promises those we read over once or twice a Week What shall I say oâ— blessed Paul Christs Oratour the Fisher of World who by his 14. Epistles those spiritual Nets hath caught Men to salvation who was wrapt into the third Heaven and heard and saw such Mysteries as are not to be uttered him we read twice in the week We get not his Epistles by heart but only attend to them while they are reading But for holy Davids Psalms the grace of the holy Spirit hath so ordered it that they should be said or sung night and day In the Churches Vigils the first the midst and the last are Davids Psalms in the Morning Davids Psalms are sought for and the first the midst and the last is David And Funeral Solemnities the first the midst and the last is David In private houses where the Virgins spin the first the midst and the last is David Many that know not a letter can say Davids Psalms by heart In the Monasteries the quires of Heavenly Hosts the first the midst and the last is David In the Deserts where Men that have crucified the world to themselvs converse with God the first the midst and the last is David In the Night when Men are asleep David awakes them up to sing and gathering the Servants of God into Angelical troops turns Earth into Heaven and makes Angels of Men singing Davids Psalms The holy Gospels and Epistles contain indeed the words of eternal life words by which we must be saved and therefore should be sweeter to us than Honey or the Honey-comb more precious than Gold yea than much fine Gold but they are not of so continual use as Davids Psalms which are digested forms of Prayers Thanksgivings Praises Confessions and Adorations fit for every temper and every time Here the penitent hath a form of confession he that hath received a benefit hath a Thanksgiving he that is in any kind of need bodily or ghostly hath a prayer all have Lauds and all may adore the several excellencies of Almighty God in Davids forms and these a Man may safely use being compos'd by the Spirit of God which cannot erre whereas other Books of Prayers and Devotions are for the most part compos'd by private men subject to error and mistake whose fancies sometimes wild ones are commended to us for matter of devotion and we may be taught to blaspheme while we intend to adore or at least to abuse our devotion when we approach to the throne of grace and offer up an unclean Beast instead of an holy Sacrifice May we not think that this amongst others hath been a cause of the decay of right and true devotion in these latter dayes namely the neglect of this excellent Book and preferring Mens fancies before it I deny not but that Collects and other parts of Devotion which the consentient Testimony and constant practice of the Church have commended to us may and especially the most divine Prayer of our LORD ought to be used by us in our private devotion but I would not have Davids Psalms disused but used frequently and made as they were by Athanasius and S. Ierome a great if not the greatest part of our private devotions which we may offer up to God as with more safety so with more confidence of acceptation being the inspiration of that holy Spirit of God who when we know not what to say helps our infirmities both with words and affections Rom. 8. 26. If any man thinks these Psalms too hard for him to understand and apply
styling the one Canonical the other Apocryphal As for the second Lessons the Church in them goes on in her ordinary course The HYMNS Te Deum c. AFter the Lessons are appointed Hymns The Church observing S. Pauls Rule Singing to the Lord in Psalms and Hymns and Spiritual Songs every way expressing her thanks to God The antiquity of Hymns in the Christian Church doth sufficiently appear by that of our Saviour S. Matth 26. When they had sung an Hymn they went out upon which place S. Chrys. sayes They sung an Hymn to teach us to do the like Concerning singing of Psalms and Hymns in the Church we have both the Precepts and Examples of Christ and his Apostles S. Aug. Ep. 119. S. Paul ordered it in the Church of Coloss. Singing to your selves in Psalms and Hymns Col. 3. Which we find presently after practised in the Church of Alexandria founded by S. Mark Eus. Hist l. 2. c. 17. where Philo reports that the Christians had in every place Monasteries wherein they sang Hymns to God in several kinds of Meeter and Verse S. Ambrose brought them into Millaine to ease the peoples sad minds and to keep them from weariness who were praying night and day for their persecuted Bishop and from hence came all Hymns almost to be called Ambrosiani because that by him they were spread over the Latin Church With the Morning and Evening Hymns God is delighted saies S. Hierome and Possidius in the life of S. Augustine tells us c. 28. that towards the time of his dissolution S. Augustine wept abundantly because he saw the Cities destroyed the Bishops and Priests sequestred the Churches prophaned the holy Service and Sacraments neglected either because few or none desired them or else because there were scarce any Priests left to administer to them that did desire them lastly because the Hymns and Lauds of God were lost out of the Church These Hymns are to be said or sung but most properly to be sung else they are not so strictly and truly called Hymns that is Songs of praise and not only by the Church of England but by all Christian Churches of old was it so practised and so holy David directs Psal. 47. 6. O sing praises sing praises unto our God O sing praises sing praises unto our King The profit of which singing Hymns is much many wayes especially in this that they inkindle an holy flame in the minds and affections of the hearers O how I wept sayes S. Aug. in the Hymns and holy Canticles being enforc'd thereunto by the sweet voices of thy Melodious Church by reason of the proneness of our affections to that which delights it pleas'd the wisdom of the Spirit to borrow from melody that pleasure which mingled with heavenly mysteries causes the smoothness and softness of that which touches the ear to conveigh as it were by stealth the treasure of good things into mens minds to this purpose were those harmonious tunes of Psalms devised And S. Basil. in Psal. By pleasing thus the affections and delighting the mind of man Musick makes the service of God more easie When we sing or say these Hymns we stand which is the proper posture for Thanksgivings and Lauds Psal. 134. Praise the Name of the Lord standing in the Courts of the Lord. And 2 Chron. 7. 6. The Priests waited on their office the Levites also with instruments of musick of the Lord which David the King had made to praise the Lord with the 136. Psalm because his mercy endureth for ever when David praised by their ministery and the Priest sounded Trumpets before them and all Israel STOOD The erection of the body fitly expresses the lifting up of the heart in joy whence it is that rejoycing in Scripture is called the lifting up of the head S. Luke 21. 28. Lift up your heads for your redemption draweth nigh So then joy being a lifting up of the soul and praise and Thanksgiving being effects of joy cannot be more fitly expressed then by erection and lifting up of the body Standing in the Courts of the Lord when we sing praise unto him After the Morning first Lesson follows Te Deum We praise thee O God or O all ye works of the Lord c. called Benedicite The first of which We praise thee O God c. was as is credibly reported framed miraculously by â— Ambrose and S. Augustine at his Baptism and hath been in much esteem in the Church ever since as it deserves being both a Creed containing all the mysteries of Faith and a most solemn Form of Thanksgiving Praise Adoration and what not and so hath that other Canticle O all ye works of the Lord in the which the whole Creation praises God together been received and esteemed universally in the Church Concil Toletan 4. c. 13. After the Second Lesson at Morning Prayer is appointed Blessed be the Lord God of Israel called Benedictus or O be Ioyful in the Lord called Iubilate After the Evening Lessons are appointed Magnificat or My soul doth magnifie the Lord and Nunc dimittis Lord now lettest thou thy servant depart in peace or else two Psalms And very fitly doth the Church appoint sacred Hymns after Lessons For who is there that hearing God speak from Heaven to him for his fouls health can do less than rise up and praise him and what Hymns can be fitter to praise God with for our salvation than those which were the first gratulations wherewith our Saviour was entertained into the world And such are these Yet as fit as they are some have quarrell'd them especially at Magnificat My soul doth magnifie the Lord and Nunc dimittis or Lord now lettest thou thy servant depart in peace The Objections are these That the first of these was the Virgin Maries Hymn for bearing Christ in her womb The latter old Simeons for seeing and holding in his arms the blessed Babe neither of which can be done by us now and therefore neither can we say properly these Hymns The answer may be that bearing Christ in the womb suckling him holding him in our arms is not so great a blessing as the laying up his holy word in our hearts S. Luke 11. 27. by which Christ is formed in us Gal. 4. 19. and so there is as much thanks to be returned to God for this as for that He that does the will of God taught in his word may as well say My soul doth magnifie the Lord as the holy Virgin for Christ is formed in him as well as in the Virgins womb S. Matth. 12. 50. Whosoever doth the will of my Father which is in heaven the same is my brother and sister and mother And why may not we after the reading of a part of the new Testament say Lord now lettest thou thy servant depart in peace as well as old Simeon for in that Scripture by the eye of Faith we see that salvation which he then saw and more clearly reveal'd We have then
thus distinguished that Preces or Supplications were those alternate Petitions where the people answered by responsive Versicles Oratio or prayer was that which was said by the Priest alone the people only answering Amen Lord have mercy upon us Christ have mercy c. Lord have mercy c. This short Litany as it was called by some Ancients this most humble and piercing Supplication to the Blessed Trinity Father Son and Holy Ghost was frequently used in ancient Liturgies as it is to be seen in them and also in the COUNCIL of VAS c. 5. Anno Dom. 440 or thereabouts Because saith that Council the sweet and wholsom Custom of saying Kyrie Eleeson or Lord have mercy upon us with great affection and compunction hath been received into the whole Eastern and most of the Western Church Therefore be it enacted that the same be used in our Churches at Mattins Evensong and Communion-Service It was anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earnest or vehement supplication because as it is a most pathetick Petition of mercy to every Person of the Blessed Trinity so it was uttered by those primitive good men with much earnestness and intention of Spirit being sensible of their danger of sinking into endless perdition without the mercy of the Blessed Trinity and therefore with no less earnestness than S. Peter cryed Master Save when he was sinking â—into the sea did they cry out Lord have mercy God the Father have mercy God the Son have mercy God the holy Ghost have mercy have mercy upon us in pardoning our sins which make us worthy to be cast out of thy favour but unworthy to serve thee Have mercy in helping our weakness and inability of our selves to serve thee Many are our Dangers many are our wants many wayes we stand in need of mercy therefore Lord have mercy c. This excellent Comprehensive â—itany is seasonable at all times and all parts of the Service after our Singing of Hymns and Psalms after our Hearing and Confession of Faith such is our unworthiness such our weakness that it cannot be thought amiss to beg Gods Mercy after we have pray'd such is our dulness and coldness in our prayers that we had need pray Lord have mercy upon us It may be observed that this earnest and humble supplication was usually in old Services and so is in ours set immediately before the Lords Prayer as a preparation to it and very fitly For as we cannot devise a more suitable preparation to prayer than this humble Petition of Mercy and acknowledgement of our own misery so is there no Prayer whereto greater preparation is required than that Divine Prayer sanctified by the sacred Lips of our Lord wherein we say Our Father c. Clem. in Const. l. 7. c. 25. advises when we say this prayer to be careful to prepare our selves so that we may in some manner be worthy of this divine Adoption to be the Sons of God lest if we unworthily call him Father He upbraid us as he did the Jews Mal. 1. If I be your Father where is mine Honour The Sanctity of the Son is the Honour of the Father Indeed it is so great an Honour to call God our Father 1 Ioh. 3. that we had need with all humility beg pardon of his Majesty before we venture upon so high a title Therefore our Mother the Church hath been careful to prepare us for this divine Prayer sometimes by a confession of our sins and Absol as at Morning and Evening Service but most commonly by this short Litany First teaching us to bewail our unworthiness and pray for mercy and then with an humble boldness to look up to Heaven and call God our Father and beg further Blessings of Him VERSICLES and Answers AFter the Lords Prayer follow short Versicles and Answers taken out of Holy Scripture Psal. 85. 7. Psalm 20. 10. Psal. 132. 9. Psal. 28. 10. 2. Kings 20. 19. Psalm 51. 10 11. The Priest beginning and the people Answering contending in an holy Emulation who shall be most devout in these short but pithy Ejaculations or Darts cast up to Heaven Such short Ejaculations were much used by the devout Brethren which S. Augustine commends as the most piercing kind of prayer Ep. 121. Such as these were that of the â—eper S. Matth. 8. 1. Lord if thou wilt thou canst make me clean and that of the Disciples S. Matth. 8. 24. Master save us we perish Short but powerful as you may see by our Saviours gracious acceptance of them And here I must further commend the Order of ANSWERS of the PEOPLE in all places of the Service where it stands It refresheth their attention it teaches them their part at publick prayers not to stand by and censure how well the Priest playes the mouth of the Congregation Lastly it unites the affections of them altogether and helps to keep them in a league of perpetual amity For if the Prophet David did think that the very meeting of men together in the house of God should make the bond of their love indissoluble Psalm 55. 15. How much more may we judge it reasonable to hope that the like effects may grow in each of the people toward other in them all towards the Priest and in the Priest towards them between whom there daily and interchangeably pass in the hearing of God himself and in the presence of his holy Angels so many heavenly Acclamations Exultations Provocations Petitions Songs of comfort Psalms of praise and thanksgiving in all which particulars as when the Priest makes their suits and they with one voice say Amen Or when he joyfully begins and they with like alacrity follow deviding betwixt them the Sentences wherewith they strive which shall most shew his own and stir up others zeal to the glory of God as in the Psalms and Hymns Or when they mutually pray for each other the Priest for the people and the people for him as in the Versicles immediately before the morning Collects Or when the Priest proposâ—s to God the peoples necessities and they their own requests for relief in every of them as in the Litany Or when he proclaims the Laâ—r oâ— God to them as in the Ten Commandments they adjoyning an humble acknowledgement of their common imbecillity to the several branches thereof together with the lowly requests for Grace to perform the things commanded as in the Kyries or Lord have mercy upon us c. at the end of each Commandment All these Interlocutory Forms of Speech what are they but most effectual partly testifications partly inflammations of all piety The Priest when heâ— begins these short prayers is directed by the Rubrick to STAND It is noted that the Priest in the holy offices is sometimes appointed to kneel sometimes to stand The Reason of this we shall here once for all enquire The Priest or Minister being a man oâ— like infirmities with the rest of the Congregation a sinner and so standing in need
therefore is it called also the Constantinopolitan Creed This Creed began to be used in Churches at the Communion Service immediately after the Gospel in the year of our Lord 339. Afterward it was established in the Churches of Spain and France after the custome of the Eastern Church Conc. Tolet 3. c. 2. and continued down to our times The Reason why this Creed follows immediately after the Epistle and Gospel is the same that was given for the APOSTLES CREED following next after the Lessons at Morning and Evening prayer To which the Canon of Toledo last cited hath added Another Reason of the saying it here before the people draw neer to the holy Communion namely That the breasts of those that approach to those â—readful mysteries may be purified with a â—â—ue and right faith A third reason is given by Dionys. Eccl. Hierar c. 3. par 2. 3. It will not be amiss to set down some passages of his at large because they will both give us a third reason of using the Creed in this place and discover to us as I conceive much of the ancient beautiful order of the Communion-Service The Bishop or Priest standing at the Altar begins the melody of Psalms all the degrees of Ecclesiasticks singing with him This Psalmody is used as in almost all Priestly Offices so in this to prepare and dispose our souls by holy affections to the celebration of the holy mysteries following and by the consent and singing together of divine Psalms to work in us an unanimous consent and concord one towards another Then is read by some of the Ministers first a Lesson out of the Old Testament then one out of the New in their order for the reasons before mentioned in the discourse of Lessons at Morning Service After this the Catechumens the possessed and the penitents are dismist and they only allowed to stay who are deem'd worthy to receive the holy Sacrament which being done some of the under Ministers keep the door of the Church that no Infidel or unworthy person may intrude into these sacred Mysteries Then the Ministers and devout people reverently beholding the holy signs not yet consecrated but blest and offered up to God on a by-standing Table called the Table of Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praise and bless the Father of Lights from whom as all good gifts so this great blessing of the Communion does come with the Catholick hymn of praise which some call the Creed others more divinely The Pontifical Thanksgiving as containing in it all the spiritual gifts which flow from Heaven upon us the whole mystery of our salvation when this hymn of praise is finished the Deacons with the Priest set the holy Bread and Cup of Blessing upon the Altar after which the Priest or Bishop saies the most sacred that is the Lords Prayer gives the Blessing to the people then they in token of perfect charity a most necessary vertue at this time of offering at the Altar S. Mat. 5. 23. salute each other After which the names of holy Men that have lived and died in the faith of Christ are read out of the Diptychs and their memories celebrated to perswade others to a diligent imitation of their vertues and a stedfast expectation of their heavenly rewards This commemoration of the Saints presently upon the setting of the holy signs upon the Altar is not without some mystery to shew the inseparable sacred union of the Saints with Christ who is represented by those sacred signs These things being rightly performed the Bishop or Priest that is to Consecrate washes his hands a most decent Ceremony signifying that those that are to do these holy Offices should have a special care of purity I will wash mine hands in innocency O Lord and so will I compass thine Altar Psal. 26. 6. After he hath magnified these divine gifts and God that gave them then he consecrates the holy Mysteries and having uncovered them reverently shews them to the people inviting them to the receiving of them Himself and the Priests and Deacons receive first then the people receive in both kinds and having all received they end the Service with a Thanksgiving which was Psal. 34. After the Epistle and Gospel and the confession of that Faith which is taught in holy Writ follows THE SERMON Amb. ep 33. ad Marcel Leo 1. Ser. 2. de Pascha which usually was an exposition of some part of the Epistle or Gospel or proper Lesson for the day as we may see in S. Augustine in his Serm. de Temp. according to the pattern in Nehem. 8. 8. They read in the book in the law of God distinctly and gave the sense and caused the people to understand the reading And the Preacher was in his Exposition appointed to observe the Catholick interpretation of the old Doctors of the Church as we may see in the 19. Can. of the sixth Council of Constantinople held in Trull The Canon is this Let the Governors of Churches every Sunday at the least teach their Clergy and people the Oracles of pieâ—y and true Religion collecting out of Divine Scripture the sentences and Doctrines of truth not transgressing the ancient bounds and traditions of the holy Fathers And if any doubt or controversie arise about Scripture let them follow that interpretation which the Lights of the Church and the Doctors have left in their writings By which they shall more deserve commendation than by making private interpretations which if they adhere to they are in danger to fall from the truth To this agrees the Canon made in Queen Elizabeths time Anno Dom. 1571. The Preachers chiefly shall take heed that they teach nothing in their preaching which they would have the people religiously to observe and believe but that which is agreeable to the Doctrine of the Old Testament and the New and that which the Catholick Fathers and Ancient Bishops have gathered out of that Doctrine These Golden Canons had they been duly observed would have been a great preservative of Truth and the Churches peace The Sermon was not above an hour long Cyril Catech. 13. Before the Sermon no prayer is appointed but the Lords Prayer the petitions being first consigned upon the people by the Preacher or Minister who is appointed to bid the prayers as it is in Edw. 6. and Queen Eliz. Injunctions that is to tell the people beforehand what they are at that time especially to pray for in the Lords Prayer which in the 55. Can. of the Constit Anno Dom. 1603. is called moving the people to joyn with the Preacher in praying the Lords Prayer Of old nothing was said before the Sermon but Gemina Salutatio the double Salutation Clem. Const. l. 8. c. 5. Optat. 1. 7. The Bishop or Priest never begins to speak to the people but first in the Name of God he salutes the people and the salutation is doubled that is the Preacher says The Lord be with you and the people answer
And with thy Spirit Much after this manner was the Jews practice Neh. 8. 4. 6. Ezra the Scribe stood upon a Pulpit of wood c. and opened the book in the sight of all the people and when he opened it all the people stood up and Ezra blessed the Lord the great God and all the people answered Amen Amen and worshipped Verse 8 Then Ezra read in the Book and gave the sense and caused them to understand the reading So we see that both amongst Jews and Christians of old the Preacher before his Sermon used only a short Salutation or Blessing to which the people having answered the Sermon began And though the Church of England uses not the very same form yet in this she follows the ancient practice prescribing only the short prayer of our Lord and indeed what need any more For whatsoever we can desire is abundantly prayed for before in the Liturgy and needs not be prayed over again immediately And therefore there being no need of such a solemn prayer the Church hath appointed none but only the Lords Prayer and no other being appointed no other should be used by the Preacher For as hath been shewn Pag. 1. No prayers should be used publickly but those that are prescribed lest through ignorance or carelesness any thing contrary to the faith should be uttered before God How necessary such restraint of privatemens prayers in publick is and how good that reason is for such restraint a little experience of licentious times will abundantly shew The pulpit is no security from errors Men may as well speak blasphemy or vanity before the Sermon as in it Is it not reason then that the Church should take care what she can to prevent this danger by restraining that liberty which is so likely to run men into it Suppose some Preacher should be so careful as not to vent any thing unsavory yet the Church cannot be secured of all and therefore must not allow a general liberty Nay suppose the Church could be assured of all Preachers care in this particular that their prayers should be for matter sound and good yet how should it be reasonable for the Church to allow any private person or Preacher to offer up to God a prayer in the name of the Congregation as their joynt desire to which they never before consented themselves nor their Governors for them A Preacher may pray for his Auditory by himself though they know it not nor consented to it before hand but it is not imaginable how he should offer it up in their name or call it their prayer to God as sometimes the use hath been which neither they themselves nor their Governours whom Christ hath impowred to make prayer for them have consented to or acknowledged for theirs no more than any man can call that the Petition of a Town which he shall present in their names though they never before consented to it or so much as saw it before it was presented This Form of bidding Prayers is very ancient we may see the like in S. Chrys. and other Liturgies which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Allocutions in which the Deacon speaks to the people from point to point directing them what to pray for as hath been said before This is all the difference betwixt them and this that in them the people were to answer to every point severally Lord have mercy c. In this they are taught to sum up all the Petitions in the Lords Prayer and to pray for them all together This was the practice in King Edw. the Sixth's time as appears by Bishop Latymer Iewel and others in those daies whose Forms of Bidding Prayers before Sermon are to be seen in their writings If there be no Sermon there shall follow one of the Homilies set forth So was it of old appointed Conc. Vas. c. 4. If the Parish Priest be sick or cannot preach let the homilies of the holy Fathers be read by the Deacon Part 2. The OFFERTORY followes which are certain sentences out of holy Scripture which are sung or said while the people offered Durant Offerings or Oblations are an high part of Gods service and worship taught by the light of nature and right reason which bids us to honour God with our substance as well as with our bodies and souls to give a part of our goods to God as an homage or acknowledgement of his Dominion over us and that all that we have comes from God 1 Chron. 29. 14. Who am I and what is my people that we should be able to offer so willingly after this sort for all things come of thee and of thine own have we given thee To bring presents to him that ought to be feared Psal. 76. 11. This duty of offerings was practised by the Fathers before the Law with a gracious acceptation Witness Abel Gen. 4. 4. Commanded in the Law Exod. 25. 2. Speak to the children of Israel that they bring me an offering So Deut. 16. 16. Confirmed by our Saviour in the Gospel S. Matth. 5. 23. Therefore if thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee leave there thy gift before the altar and go thy way first be reconciled to thy brother and then come and offer thy gift If any man conceives that this offering here mentioned was a Jewish perishing rite not a duty of the Gospel to continue let him consider First that there is the same reason for this duty under the Gospel as there was under or before the Law God being Lord of us and ours as well as of them and therefore to be acknowledged for such by us as well as by them Secondly that all the rest of our Saviours Sermon upon the Mount was Gospel and concerning duties obliging us Christians and it is not likely that our Saviour should intermix one only Judaical rite amongst them Thirdly that our Saviour before all these precepts mentioned in this his Sermon whereof this of oblations is one prefaces this severe sanction S. Matth. 5. 19. Whosoever shall break one of the least of these commandments and shall teach men so shall be called the least in the kingdom of heaven which could not be truly said concerning the breach of a Jewish outworn rite 4. That our Saviour hath carefully taught us there the due manner of the performance of this duty of oblations like as he did concerning alms and prayers and no man can shew that ever he did any where else nor is it probable that he should here carefully direct us how to do that which was presently to be left and was already out of force as this was supposing it to be a Jewish rite We may then I conceive suppose it for a truth that oblations are here commanded by our Saviour Add to this that offerings were highly commended by the Gospel in the Wise men that offered Gold Frankincense and Myrrhe S. Matth. 2. 11. and that they
unto him Other reasons for an Octave to great Feasts are given which are mystical The Octave or eighth day signifies Eternity for our whole life is but the repetition or revolution of seven dayes Then comes the eighth day of Eternity to which by Gods mercy we shall be brought if we continue the seven daies of our life in the due and constant service and worship of God or else which is much the same in sense the eighth day is a returning to the first it is the first day of the week begun again signifying that if we constantly serve God the seven days of our life we shall return to the first happy estate that we were created in The Second Quaere is how the Prefaces appointed for these eight daies can be properly used upon each of them for example how can we say eight days together Thou didst give thine only Son to be born this day for us as it is in the Preface To which the Answer may be That the Church does not use the word Day for a natural day of 24. hours or an ordinary artificial day reckoning from Sun to Sun but in the usual acception of it in holy Scripture where by the word Day is signified the whole time designed to one and the same purpose though it lasts several natural days Thus all the time that God appoints to the reclaiming of sinners by merciful chastisements or threatnings is called The day of their visitation Luke 19. 42 44. So all the time allotted us for the working out of our salvation though it be our whole life long is called a day Work while it is day the night comes when no man can work and most directly to our purpose speaks S. Paul Heb. 3. 13. Exhort one another daily while it is called to day or this day that is while you live here in this world In like manner all that time which is appointed by the Church for the thankful commemoration of the same grand blessing for the solemnity of one and the same Feast is as properly called a day and all that time it may be said daily to day as well as all our life S. Paul saies is called Hodie this day After which follows the thrice holy and triumphant song as it was called of old Therefore with Angels and Archangels and with all the company of heaven we laud and magnifie thy glorious name evermore praising thee and saying holy holy holy c. Here we do as it were invite the heavenly host to help bear a part in our thanks to make them full O praise the Lord with me and let us magnifie his name together And in this hymn we hold communion with the Church triumphant Which sweet hymn in all Communions is appointed to be said and though it should be said night and day yet could it never breed a loathing Conc. Vasen c. 6. All that is in our Service from these words Lift up your hearts to the end of the Communion-service is with very little difference to be seen in S. Chrys. Liturg. and in S. Cyrils Catech. mystag 5. Part. 3. Next is the CONSECRATION So you shall find in Chrysost. and Cyril last cited Which Consecration consists chiefly in rehearsing the words of our Saviours institution This is my body and this is my blood when the Bread and Wine is present upon the Communion-table Can. Anglie 21. S. Chrys. Ser. 2. in 2. ad Tim. The holy Sacrament of the Lords Supper which the Priest now makes is the same that Christ gave to his Apostles This is nothing less than that For this is not sanctified by men but by him that sanctified that for as the words which God our Saviour spake are the same which the Priest no◠uses so is the Sacrament the same Again Ser. de Iuda lat Ed. tom 3. Christ is present at the Sacrament now that first instituted it He consecrates this also It is not man that makes the body and blood of Christ by consecrating the holy Elements but Christ that was crucified for us The words are pronounced by the mouth of the Priest but the Elements are consecrated by the power and grace of God THIS IS saith he MY BODY By this word the bread and wine are consecrated Before these words THIS IS MY BODY the bread and wine are common food fit only to nourish the body but since our Lord hath said Do this as oft as you do it in remembrance of me This is my body this my blood as often as by these words and in this faith they are consecrated the holy bread and blessed cup are profitable to the salvation of the whole man Cyprian de coena Dom. The same saies S. Ambr. l. 4. de Sacram. c. 4. 5. S. Aug. ser. 28. de verb. Dei And others After the Consecration the Priest first receives himself so is it ordain'd Conc. Tolet. 12. 5. wherein it is decreed that The Priest shall receive whensoever he offers up the Sacrifice For since the Apostle hath said Are not they which eat of the Sacrifice partakers of the Altar 1 Cor. 10. it is certain that they who sacrifice and eat not are guilty of the Lords Sacrament After he hath received he is to deliver it to the people in their hands So was it in Cyrils time Cat. mystag 5. and Let every one be careful to keep it for whosoever carelesly loses any part of it had better lose a part of himself saies he And Whosoever wilfully throws it away shall be for ever excluded from the Communion Conc. Tolet. 11. c. 11. It is to be given to the people KNEELING for a sin it is not to adore when we receive this Sacrament Aug. in Psal. 98. And the old custome was to receive it after the manner of Adoration Cyril ibidem When the Priest hath said at the delivery of the Sacrament the body of our Lord Jesus Christ which was given for thee preserve thy body and soul into everlasting life The Communicant is to answer AMEN Cyril Myst. 5. By this Amen professing his faith of the presence of Christs Body and Blood in that Sacrament The people were of old called out of the Body of the Church into the Chancel even up to the Rails of the Holy Table there to receive it of the Priest Niceph. l. 18. c. 45. So Clement Const. l. 2. c. 57. these be his words in English Afterwards let the Sacrifice be made all the people standing and praying secretly and after the Oblation let every Order apart receive the Body and precious Bloud of the Lord coming up in their Order with fear and reverence as to the Body of a King Where you see they were to come up to the Sacrament and to or near the Railes of the Holy Table saies S. Chrys. Liturgy For after the Priest and Deacons have received the Deacon goes to the door of the Rails 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lifting up the holy Cup shews it to the people saying
In the faith and fear of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come hither or as our Liturgy saies draw near the people Answer Amen Amen Amen Blessed be he that comes in the Name of the Lord and so come and receive in both kinds Every Parishioner shall communicate at the least three times in the year whereof Easter to be one Rubr. last after the Communion In the Primitive Church while Christians continued in their strength of Faith and Devotion they did communicate every day This custome continued in Africa till S. Cyprians time Orat. Dom. We daily receive the Eucharist for to be our food of salvation And after him till S. Augustines time Ep. 23. ad Bonifac. Insomuch as these words in our Lords Prayer Give us this day our daily bread they interpreted of the Eucharist as being daily to be celebrated But afterward when charity grew cold and devotion faint the custome grew faint withal and within a small time began to be left by little and little and some upon one pretence and some upon another would communicate but once a week In the East-Church they grew to a worse custome betimes which in after Ages came into the Latin Churches too They fell from every day to Sundaies and Holy daies only and from thence to once a year and no oftner S. Ambr. is cited for the proof of this De Sacram. l. 4. c. 4. But this wicked custome of receiving the Eucharist but once a year was but of some Greeks in the East saies S. Ambrose there which cannot properly be understood of any but the Diocess as it was anciently called or Patriarchate of Antioch For though the Eastern Empire whereof Constantinople was the Metropolis contained many Provinces yet the Eastern Church or Greeks in the East were properly those of Antioch Theodor. Hist. 1.5 c. 9. And possibly some of these might be so supine as hath been observed but of the Greeks in general no such careless custome can be affirmed for S. Chrysost. tells us that in his time in every meeting or congregation of the Church the healthful mysteries of the Eucharist are celebrated Hom. 26. in Matth. In regard of this neglect after-Councels did as the Church of England make Canons that if men could be got to receive it no oftner yet they should be forc'd to receive it at least three times in the year Christmas Easter and Whitsontide Nor was he to be reckoned amongst good Catholick Christians that did not receive at those feasts Conc. Agat c. 18. Eliber c. 81. as they are cited by Gratian. de Consor dis 2. Three times a year at the least they were to receive whereof Easter to be one and good reason For when Christ our Passeover was Sacrificed for us then of all times let us keep a Feast with this holy banquet 1 Cor. 5. 7. These Canons were made for the Laity but for those of the Clergy that lived in Cathedral and Collegiate Churches where there were enough of themselves to make a sufficient company to receive the Sacrament they were bound to receive much oftner every day Edw. 6. Liturg. every Sunday at the least Rubr. 4. after the Communion Thus we see holy Church her care to bring all her Children Clergy and Laity to the heavenly banquet of the body and blood of Christ she invites all to a frequent and due receiving of this holy Sacrament in most passionate and kind manner in that most excellent exhortation next after the prayer for the Catholick Church militant here on earth An exhortation fit to be read weekly by the Priest and seriously considered daily by all the people In which holy Church one while exhorts us by the mercies and bowels of Christ to come to this holy feast another while terrifies us by the indignation of God against those that despise his so great love and refuse to come she sends her Ministers as the man in the Gospel S. Luke 14. to tell them all things are ready◠and to bid them in the Name of God to call them in Christ's behalf to exhort them as they love their own salvation to come to this holy Supper and those that notwithstanding all this bidding shall go about to make excuses because they had bought a Farm or would try their yoke of Oxen or because they were married holy Church by her Canons and Laws endeavours to compel to come in at least three times in the year And it were to be wished that all those that despise the Churches passionate exhortations and contemn her wholsome Canons and commands in this particular would seriously at last think of that dreadful sentence of our Lord upon those that still refuse so great mercy I say unto you that none of those men which were bidden shall taste of my Supper S. Luke 14. 24. None of those that are thus bidden by Christ and his Church to his holy Supper the holy Communion and shall refuse to come shall ever taste of his great Supper hereafter or eat and drink with him at his Table in his Kingdom S. Luke c. 22. 29. If any of the Bread and Wine remain the Curate shall have it to his own use Rubr. 5. after the Communion Service That is if it were not consecrated for if it be consecrated it is all to be spent with fear and reverence by the Communicants in the Church Gratian de Consecr dist 2. c. 23. Tribus Concil Constant. Resp. ad Qu. 5. Monachon apud Balsam Theophil Alexand cap. 7. Part 4. After all have received we say the LORDS PRAYER according to ancient Custome Ambr. l. 5. de Sacram. c. 4. The people are to repeat every Petition after the Priest Rubr. If the Church did ever devise a thing fit and convenient what more than this That when together we have all received those heavenly Mysteries wherein Christ imparts himself to us and gives visible testification of our blessed Communion with him we should in hatred of all Heresies Factions and Schisms declaredly approve our selves united as Brethren in one by offering up with all our hearts and tongues that most effectual prayer Our Father c. In which we profess our selves Sons of the same Father and in which we pray for Gods pardon no otherwise than as we forgive them that trespass c. For which cause Communicants have ever used it and we at that time do shew we use yea every syllable of it as Communicants saying it together with one consent and voice This done the Priest offers up the Sacrifice of the holy Eucharist or the Sacrifice of praise and thanksgiving for the whole Church as in all old Liturgies it is appointed and together with that is offered up that most acceptable Sacrifice of our selves souls and bodies devoted to Gods service Of which see Rom. 12. and S. Aug. de Civit. Dei l. 10. c. 6. Then we say or sing the Angelical Hymn GLORY BE TO GOD ON HIGH c. wherein the Ecclesiastical Hierarchy does admirably
did confirm And S. Hierom. dial adv Lucifer saies it was Totius orbis consensus in hanc partem the general acknowledgement of the whole Christian World The Office begins on this wise Our help standeth in the Name of the Lord. Of such short ejaculations in general hath been said in the Morning Prayer concerning these in particular that they are fitted to the Office will appear to them that consider that Confirmation is appointed for the strengthning of us against all our ghostly enemies which though they be many and great yet is there no reason to despair of obtaining strength enough to resist them for Our help stands in the Name of the Lord who hath made heaven and earth who is therefore able enough and willing also to help them that call upon his Name Blessed therefore be the Name of the Lord hence forth and for ever After these Versicles follows a Prayer that God would strengthen the baptized with the holy Ghost the Comforter who had in their baptism received him as a Sanctifier These two wayes to omit others we are taught in holy Scripture that the holy Ghost may be received as a sanctifier and cleanser in holy baptism Tit. 3. 5. He saved us by the washing of regeneration and renewing of the holy Ghost and after baptism we may receive him again as a Comforter and strengthener The Apostles who received him the first way in baptism are promised to receive him the second S. Iohn 16. 7. Acts 1. 8. which was performed Acts 2. 4. They were filled with the holy Ghost Then shall the Bishop lay his hands upon them severally By this sign certifying them of Gods Goodness towards them and consigning it upon them This is the most ancient and Apostolical Rite of Confirmation Acts 8. 17. and by this name it is known Heb. 6. 2. The doctrine of baptisms and laying on of hands After a most excellent prayer for their continuance in Gods love obedience to him the Bishop departs them with a Blessing Of such blessings hath been said already This holy Rite hath been too little understood by many and therefore too lightly esteem'd and valued for the remedy whereof it may not be amiss to shew the benefit of it in these conclusions following 1. The Holy Ghost was given to persons baptized by the Apostles prayers and laying on of hands Acts 8. 14 15 16. Acts 19. 6. 2. This gift of the Holy Ghost so givâ—n was not only nor principally the gift of miracles or speaking with tongues For first Confirmation is reckoned by S. Paul amongst Fundamentals Heb. 6. 1 2. which were necessary to all ages of the Church but the gift of miracles was not such for that lasted but a whâ—le as experience hath taught us Again confirmation was administred to all baptized persons Acts 8. 15. 19. 6. but all baptized persons were not to have the gift of miracles 1 Cor. 12. 8 9. To one is given by the Spirit the word of wisdom to another the working of miracles And again 29. verse Are all workers of miracles It is true that in the Apostles times the inward grace of confirmation was attended with miracles but it will not thence follow that miracles were the principal intended gift in confirmation no more than that the visible opening of Heaven is the proper effect of baptism because at our Saviours baptism the heavens were so opened S. Matthew 3. or that the proper effect of preaching is to work miracles because that at the Apostles preaching miracles were wrought Acts 10. 44. In those first times the Holy Ghost fell upon Believers and they spake with tongues Signa erant tempori opportuna Those signs were seasonable to those times does any man now expect that those that receive the holy Ghost by our prayers and imposition of hands should speak with tongues and if they do not speak with tongues is any man of so perverse a heart as to say that they have not received the holy Ghost S. Aug. in ep S. Ioh. tractat 6. In the beginning of spiritual and marvellous dispensations outward signs appeared to confirm the new preached faith but now that the faith is sufficiently confirm'd although such miracles be not wrought yet we receive those inward graces and vertues which were signified and demonstrated by those signs Chrys. in S. Matth. Hom. 13. 3. The proper and principal effect of confirmation was and is Ghostly strength and power to resist temptations as our Church teaches Rubr. 1. before the Catechism That the baptized when they come to years and the use of reason may have not their baptism confirm'd which needs no confirmation to perfect it but themselves and their souls by some new vertue and power or by an addition and increase of former graces by which they may be enabled against those temptations that shall assault them whence it is called Confirmation Regeneramur ad vitam per baptismum in hoâ— confirmamur ad pugnam By baptism we are regenerated to life in confirmation we are strengthned to fight against our enemies Melchiad ep ad Epis. Hisp. about the year 311. In Confirmation the Holy Ghost is given for strength as he was given to the Apostles at Pentecost that Christians may boldly confess the Name of Christ. Conc. Flor. Tertul. de bapt Cypr. ep 2. ad donat For our fuller perswasion of this it will be necessary to consider that our Lord Christ promised to his Apostles after they had been baptized that When he went away he would send them the holy Ghost to be their comforter or strengthener S. Iohn 16. 7. to make them able to bear witness of Christ notwithstanding all the threats and terrors of men S. Iohn 15. 27. 16. 1 2 3. And Acts 1. 5. he promises them that Not many daies hence they should receive the holy Ghost or the power of the Holy Ghost whereby they that forsook him formerly and fled should be henceforth emboldned and encouraged to bear witness to him all the World over vers 8. This promise was performed at Pentecost Acts 2. 4. They were filled with the holy Ghost and began to speak and to bear witness of Christ with courage verse 36. This very promise made to the Apostles formerly and perform'd at Pentecost belongs to every one of us that are baptized Acts 2. 38. Repent and be baptized every one of you in the Name of Iesus Christ for the remission of sins and ye shall receive the gift of the holy Ghost For this promise of the holy ghost fulfilled on us verse 33. is unto you and to your children and to all that are afar off And what S. Peter here promises them was fulfilled by him and the other Apostles for by their prayer and imposition of hands they received after baptism the holy Ghost not only enabling them to speak miraculously but also strengthening and comforting them inwardly as he did the Apostles For the same that was promised to the Apostles belonged to them
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
which God accepted and our Saviour owns under the Gospel for His house of prayer whither the Apostles go up to pray Acts 3.1 Afterwards the Christians set apart and consecrated with great solemnity of religious Rites and holy Prayers Churches and Oratories for the same solemn service and worship Nor can it with reason be thought needless or superstitious to use solemn religious Rites and Prayers at the Consecration and setting of those Houses apart to religious uses and services For as S. Paul argues in another case Doth not even nature teach you that it is unseemly for any man to go about the building of an house to the God of Heaven with no other apparance than if his end were to rear up a Kitchin or a Parlor for his own use Did not this light of Nature teach the Patriarchs in the state of Nature when they erected Altars for Gods service to consecrate and set them apart with religious solemnities Gen. 28. 18. c. And did not Moses by the direction of the God of Nature consecrate the Tabernacle and Altar with the like solemnities Exod. 40. And Solomon after consecrated the Temple with religious Prayers and Rites 1. Kings 8. without any particular direction from God that we find only by the Light of Nature and right reason which teacheth that it is fit that the House which is dedicated and given up to God should be solemnly surrendred into his possession and by religious Rites guarded and defended from Sacrilegious usurpation Again Nature teaches us by these solemnities that the House so consecrated is to be no more used to Common and prophane employments but set apart to holy and religious services such as those are with which it is consecrated These things those pious Christians in Primitive times did not account superfluous They knew how easily that which was meant should be holy and sacred might be drawn from the use whereunto it was first provided They knew how bold men are to take even from God himself how hardly those Houses would be kept from impious profanation they knew and right wisely therefore endeavoured by such solemnities to leave in the minds of men that impression which might somewhat restrain their boldness and nourish a reverend affection towards the House of God Thus therefore they built and set apart to Gods holy service and worship by religious solemnity Churches and Oratories which they called Dominica's the Lords Houses and Basiliâ—a's Royal and Kingly houses because Sacrifices and holy worship were offered up there to the great King of all the world And when persecutors at any time destroyed those holy places as soon as the storm was over those blessed Souls the first thing they did re-built and re-beautified them Euseb. l. 10. c. 2 that they might worship God according to the Psalmists rule in the beauty of holiness Thus to offer up Gods publick service and worship in separate and dedicated places which we call Churches is most fit both for the honour of God and our own profit It is for the honour of God to have a House of his own for his service alone where flesh and blood hath no right or interest where no common or prophane thing may be done S. Matth. 21. 22. therefore called the habitation of his honour Psal. 27. 8. Again it is for our profit many ways for First it begets and nourishes in us dull flesh a reverence and awe to God and his service to offer it up thus in places set apart to that purpose and so helps devotion Besides our prayers and publick services are most readily accepted in such holy separate places 2. Chron. 7. 15. Now mine eyes shall be open and mine â—ars attent unto the prayer in this place This promise of acceptance of our prayer was there indeed made directly to the House which Salomon built but belongs to any place so Dedicated and Consecrated unto God for his holy service and worship For that is the reason that God gives of his gracious readiness to hear the prayer of that holy place For now have I chosen and sanctified this house that my name may be there Now that it is dedicated and solemnly set apart by religious rites and prayers to my service Now have I chosen or accepted it for mine to be call'd by my name S. Matth. 12. 13. to be for a house of prayer and therefore mine eyes and my heart shall be there Then by the Rules of Logick à quatenus ad omne valet consequentia if because he hath so sanctified this place and accepted it for his therefore his eyes and ears shall be open to the prayer of that place by the like reason whatsoever place shall be dedicated to him and accepted by him shall have his eyes open and his ear attentive to the prayer of it And God Almighty promises as much Exod. 20. 24. In all places where I record my name I will come unto thee and I will bless thee In all places dedicated to me and my service and so made mine called by my name as Iacob calls his dedicated stone Gods house Gen. 28. 22. I will come and bless thee And such are all Consecrated Churches and Chappels And therefore holy Church wisely orders that the prayers and publick services of God shall be offered up there in the accustomed place of the Church Chappel or Chancel Of Chancels Altars Fashion of Churches ANd the Chancels shall remain as they have done in times past That we may the better understand the intent of this Rubrick it will not be amiss to examine how CHANCELS were in time past both for the fashion and necessary furniture for as they were then so they are to continue still in the same fashion and with the same necessary Appendices Utensils and Furniture All this may be and for ought appears to me must be meant in these words The Chancels shall remain as they have done in times past In times past the fabrick of the Church as to the Nave or Body was built somewhat in the form and fashion of a Ship which very figure might mind us thus much that we were in this world as in a Sea tossed and hurried with the troublesome waves and boâ—sterous winds of divers temptations which we could not be carried safely through to our haven of rest and happiness but only in the ship of the Church The Church of old was parted into two principal parts Navis the NAVE or body of the Church and Sacrarium the CHANCEL The first the Nave was common to all the people that were accounted worthy to joyn in the Churches Service the Chancel was proper and peculiar to the Priests and Sacred persons The Nave represents the visible world and the Chancel typifies heaven or as Symeon Thessal applies it The whole Church is a type of heaven Gen. 28. 17. the house of God is heaven upon earth the Nave represents the visible or lowest heaven or Paradise the lights shining alost represent the