by Riccardus upon Proclus deceive me not it was a fast day it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which we were wont to fast till night Now a fast-day could not have a fasted vigil As for St. Mark and Philip and Jacob they fall within the fifty dayes after Easter which priviledged them from having fasts Amongst all the rest onely St. Michael and St. Luke have no fasts Not St. Michael because as ritualists observe the Angels did not enter into their joyes through sufferings Not St. Luke because another day formerly of great esteem in our Church falleth upon the Eve thereof These to be observed for Holy dayes and none other In the Catalogue of the Additional alterations of our Liturgy this Catalogue of Holy-dayes stands charged by Smectymnuus Truth it is in King Edwards Liturgy no such Catalogue expresly occurrs but they have in the Kalendar an establishment tant a mount this Catalogue is extracted from a statute 5. 6. Edw. 6. repealed by Queen Mary and revived by King James 1. Jacob 1 c. 25. And by Act of Parliament requisit it is Holy-dayes should be confirmed the property Parents claim in their children masters in their Servants directs it neither of which being sui juris but subordinate to others their Superiours it would be injurious to them who have the Paramount disposal of them to deprive them of their work with-out their free consent which being done by Parliament where every man either personally or by representation virtually voteth all men are alike concluded none hath reason to complain For which very reason perhaps the Apostles were sparing in instituting holy-dayes especially with a strict cessation from bodily labour wherein masters and Parents challenging an interest their consent was necessarily required And perhaps this may be in part the reason why the Councel of Laodicea can 29. decreeing the observation of the Lords-day in stead of the Sabbath in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is fit Christians preferring the Lords day before the Sabbath should rest like Christians on that day addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they can that is if their Masters Parents or Superiours will permit them grant I do Zondras interpreteth this additional as referring to the affaires of husbandry and village making its import to be this if they can with safety to the fruits of the earth but I see no necessity but the other may be included also As concerning feastivals of the Church they have rational grounds for their original for Holy-dayes are the sacred records and entries of the most eminent mercies of God conferred upon the Church the Memorials of his most remarkable works for his greatest work-dayes ought to be our capital Holy-dayes tending to mans temporal or eternal benefit which works the prophet David saith ought to be had in ever lasting remembrance and not onely so they are also the annual rent of that publick honour we owe and return to him for those gracious dispensations sometimes reserved by Divine limitation sometimes left to the Churches liberty for Gods Institution puts no absolute restraint upon the Churches freedom nor doth the enjoying of the Lords day to be observed holy exclude all power in the Church to constitute any other The Jews had of humane ordination their feast of Lots Ester 9. 21. their feast of Dedication 1 Maccab. 4. 59. This last honoured with our Saviours presence without the least hint of reproof which certainly we should have heard of had Judas Macchabeus done more then he had warrant for as some suppose Now if the people of God before Christ were dispenced with to superadd as occasions did emerge peculiar dayes of thanksgiving over and besides those of Divine establishment it is not to be presumed that the Church of Christ which pretends to a greater should be abridged of the same liberty indulged to her predecessor sure I am her Catholick both doctrine and practise hath been alwayes a challenge of that immunity What the opinion and usage of the primitive Church in this particular was I shall leave copious occasion to declare in the future considerations of the Festivities in several here I shall onely take notice of a passage of Saint Augustine misapplied by some of another perswasion and then descend to shew the judgement of Protestant Divines in defence of this liberty St. Augustine Epist. 118. ad Januar. speaking of the diversity of customes relating to the festivals and time of celebration of the Eucharist summs up all with an excellent Corollary Totum hoc genus rerum liberas hà bet observationes All these kindes of things have their free observations which free observations some enlarge to every Private Person as if he were at liberty to observe or omit them directly crosse to that fathers scope who speaks not of particular persons but Churches national as is most infallibly evident by the whole context especially where he extolleth it as the chief point of Christian prudence for every man to comply with that mode quo agere videt Ecclesiam ad quamcunque forte pervenerit which is embraced by that Church whereto it shall be his fortune to resort As for the sense of Reformed Churches and Doctors the confession of Auspurge thus Ritus illi servandi sunt qui ad tranquillitatem bonum ordinem in Ecclesia conducunt ut certae feriae certae cantiones piae those customes which advance peace and good order in the Church are to be continued such are set holydayes and sacred hymnes c. The confession of Helvetia thus if the Church do religiously celebrate the memory of the Lords Nativity Circumcision Passion c. according to Christian Liberty we do very well allow of it The confession of Bohemia thus Feasts consecrated to the celebrating of the works of Christ as to his Nativity his Passion c. and such as be dedicated to the remembrance of those Saints of whom there is mention in the holy Scriptures are by us retained at this day The confession of Wirtenberg thus It is lawful for the Bishops with the consent of their Church to appoint holy-holy-dayes Lessons c. As for the Protestant Doctors not to trouble my reader with over-many questions I shall onely fix upon two First Bucer I wish saith he the people could be brought to it to celebrate with the Lords day onely such Feasts wherein the Lords incarnation is solemnized as his Nativity Circumcision c. as also wherein the visitation of the Virgin Mary St. John St. Peter and St. Paul the Martyrs and Angels are commemorated Secondly Zanchy Quanquam liberum est Ecclesiae Christi quos velit praeter Dominicum dies sibi sanctificandos deligere honestius tamen est laudabitius atque utilius eos sanctificare quos etiam vetus atque Apostolica puriorque Ecclesia sanctificare solita fuit i. e. Though the Church hath liberty to make choice of what dayes besides the Lords day she will celebrate yet is
shall execute the holy ministry shall put upon him the vesture appointed for that ministration that is to say a white Alb plain with a vestment or cope And where there be many Priests or Deacons there so many shall be ready to help the Priest in his ministration as shall be requisite and shall have upo them likewise the vestures appointed for their ministry that is to say Albes with tunicles Then shall the Clerks sing in English for the office or Introite as they call it a Psalm appointed for that day Common Prayer The Table having at the Communion time Scot. Lit. a Carpet and a faire white linnen cloth upon it Scot. Lit. with other decent furniture meet for the high mysteries there to be celebrated shall stand at the uppermost part of the Chancel or Church where the Presbyter standing at the North side or end thereof shall say shall D stand in the body of the Church or in the Chancel where morning Prayer and Evening Prayer be appointed to be said Common Prayer 1 B. of Edw. 6. And the Priest standing at the north side of the Table shall say the E Lords Prayer with this Collect following Scot. Lit. for due preparation The Priest standing humbly before the middle of the Altar shall say the Lords Prayer with this Collect. ALmighty God unto whom all hearts be open all desires known and from whom no secrets are hid clense the thoughts of our hearts by the inspiration of thy holy spirit that we may perfectly love thee and worthily magnifie thy holy name through Christ our Lord Amen Common Prayer  1 B. of Edw. 6. F Then shall the Priest Scot. Lit. Turning to the people rehearse distinctly all the ten Commandments and the People Scot. Lit. all the while kneeling Scot. Lit. and asking God mercy for the transgression of every duty therein either according to the letter or mysticall importance of the said Commandment shall after every Commandment ask Gods mercy for their trrnsgression of the same after this sort  Then shall he say a Psalm appointed for the introite which Psalm ended the Priest shall say or else the Clerks shall sing iii Lord have mercy upon us iii Christ have mercy upon us iii Lord haeve mercy upon us Then the Priest standing at Gods board shall begin Glory be to God on high Minister  The Clerk The Commandments and their responds wanting in 1 B. of Ed. 6. God spake these words and said I am the Lord thy God Thou shalt have no other Gods but me And in earth Peace good will towards men we praise thee we blesse thee c. As in the hymn before the blessing in the Common-Prayer   Then the priest shall turn himself to the People and say   The Lord be with you The Answer People  And with thy spirit Lord have mercy upon us and incline our hearts to keep this law  The Priest   Let us pray Minister Thou shalt not make to thy self any graven image nor the likenesse of any thing that is in heaven above or in the earth beneath or in the water under the earth thou shalt not bow down to them nor worship them for I the Lord thy God am a jelous God and visit the sin of the fathers upon the children unto the third and fourth generation of them that hate me and shew mercy unto thousands in them that love me and keep my commandments People Lord have mercy upon us and incline our hearts to keep this law Minister Thou shalt not take the name of the Lord thy God in vain For the Lord will not hold him guiltlesse that taketh his name in vain People Lord have mercy upon us and incline our hearts c. Minister Remember that thou keep holy the Sabbath day Six dayes shalt thou labour and do all that thou hast to do but the seventh day is the Sabbath of the Lord thy God In it thou shalt do no manner of work thou and thy son and thy daughter thy manservant and thy maid servant thy cattel and the stranger that is within thy gates For in six dayes the Lord made heaven and earth the sea and all that in them is and rested the seventh day wherefore the Lord blessed the seventh day and hallowed it People Lord have mercy upon us and incline our hearts c. Minister Honour thy father and thy mother that thy dayes may be long in the land which the Lord thy God giveth thee People Lord have mercy upon us and encline our hearts c. Minister Thou shalt do no murther People Lord have mercy upon us and incline our hearts c. Minister Thou shalt not commit adultery People Lord have mercy upon us and incline our hearts c. Minister Thou shalt not steal People Lord have mercy upon us and encline our hearts c Minister Thou shalt not â—ear false witnesse against thy neighbour People Lord have mercy upon us and incline our hearts c. Minister Thou shalt not covet thy neighbours house thou shalt not covet thy neighbours wife nor his servant nor his maide nor his Ox nor his Asse nor any thing that is his People Lord have mercy upon us and write all these thy laws in our hearts we beseecâ— thee Then shall follow the Collect of the day with one of these two Collects following for the King the Minister standing up and saying Let us Pray ALmighty God whose kingdom is everlasting and power infinite have mercy upon the whole congregation and so rule the heart of thy chosen servant our King and governour that he knowing whose minister he is may above all things seek thy honour and glory and that we his subjects duely considering whose authority he hath may faithfully serve honour and humbly obey him in thee and for thee according to thy blessed word and ordinance through Jesus Christ our Lord who with thee and the holy Ghost liveth and raigneth ever one God world without end Amen ALmighty and everlasting God we be taught by thy holy word that the hearts of kings are in thy rule and governance and that thou doest dispose and turn them as it seemeth best to thy godly wisdom we humbly beseech thee so to dispose and govern the heart of thy servant our King and governour that in all his thoughts words and works he may ever seek thy honour and glory and study to preserve thy people committed to his charge in wealth peace and godlinesse Grant this O merciful father for thy dear sons sake Jesus Christ our Lord Amen Common Prayer 1 B. of Edw. 6.  Immediately after the Collects the minister shall read the G Epistle saying thus The Epistle written in the Chapter of Scot. Lit. at the verse And when he hath done he shall say here endeth the Epistle And the Epistle ended Scot. Lit. the Gospel shall be read he shall say the Gospel beginning thus The Gospel written in the Chapter
distinction being observed lawful it was for them to superadde some characteristical notes more graphically explaining them so was this word Christ annext to the second Person in the Apostles times so in Justin Martyr the form is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the name of the Father of all things the Lord God and of Jesus Christ who was crucified under Pontius Pilate and of the holy Ghost who foretold by the Prophets all things concerning Christ. But if they which bring the Infants c. This is a very prudent and Christian Injunction derived as I conceive from the fift Councel of Carthage Placuit de infantibus quoties non inveniuntur firmi testes qui eos sine coninversia Baptisatos esse dicant sine ulla offensione posse eos Baptisari it is decreed concerning infants whensoever there want witnesses to assure that they were before baptised that without further scruple they shall be baptised CHAP. IX Common Prayer A The order of Confirmation or laying on of hands upon children baptised and able to render an account of their faith according to the Catechisme following 1 2 B. of Edvv. 6. Lit. of Q. Eliz. Confirmation wherein is contained a Catechism for Children TO the end that Confirmation may be ministred to the more â—defying of such as shall receive it according onto St. Pauls doctrine who teacheth that all things should be done in the Church to the edification of the same it is thought good that none hereafter shall be confirmed but such as can say in their mother tonge the Articles of the faith the Lords prayer and the ten Commandments and can also answer to such questions of this short Catechisme as the Bishop or such as he shall appoint shall by his discretion appose them in And this order is most convenient to be observed for divers considerations First because that when children come to the years of discretion and have learned what their Godfathers and Godmothers promised for them in Baptisme they may then themselves with their own mouth and with their own consent openly before the Church ratifie and confirm the same and also promise that by the grace of God they will evermore endevour themselves faithfully to observe and keep such things as they by their own mouth and confeâ—sion have assented unto Secondly for as much as Confirmation is ministred to them that be baptised that by imposition of hands and prayer they may receive strength and defence against all temptations to sin and the assaults of the world and the devil it is most meet to be ministred when children come to that age that partly by the frailty of their own flesh partly by the assaults of the world and the devil they begin to be in danger to fall into sundry kindes of sin Thirdly for that it is agreeable with the usage of the Church in times past whereby it was ordeined that Confirmation should be Ministred to them that were of perfect age that they being instructed in Christs religion should openly professe their own faith and promise to be obedient unto the will of God B And that no man shall think that any detriment shall come to the children by deferring of their Confirmation he shall know for truth that it is certain by Gods word that children being baptised 1 B. of Edw. 6. if they depart out of this life in their infancy have all things necessary for their salvation and be undoubtedly saved C A Catechisme that is to say An instruction to be learned of every childe before he be brought to be confirmed of the Bishop Question What is your name Answer N. â—r M. Question Who gave you this name Answer My Godfathers and godmothers in my baptisme wherein I was made a member of Christ the childe of God and an inhertour of the kingdom of heaven Question What did your Godfathers and Godmothers then for you Answer They did promise and â—ow three things in my name First that I should forsake the devil and all his works the pomps and vanities of the wicked world and all the sinful Justs of of the flesh Secondly that I should beleeve all the articles of the christian faith And thirdly that I should keep Gods holy will and commandements and walk in the same all the dayes of my life Question Doest thou not think that thou art bound to beleeve and do to as they have promised for thee Answer Yes verily And by Gods help so I will And I heartily thank our heavenly father that he hath called me to this state of salvation through Jesus Christ our Saviour and I pray God to give me his Grace that I may continue in the same unto my lives end Question Râ—hearse the Articles of thy belief Answer I Beleeve in God the father almighty maker of heaven and earth and in Jesus Christ his onely son our Lord which was conceived by the holy ghost born of the virgin Mary suffered under Ponce Pilate was crucified dead and buried he descended into hell the third day he rose again from the dead He ascended into heaven and sitteth at the right hand of God the father almighty From thence he shall come to judge the quick and the dead I beleeve in the holy ghost The holy Catholick Church The Communion of Saints The forgivenesse of sins The resurrection of the body And the life everlasting Amen Question What doest thou chiefly learn in these articles of thy belief Answer First I learn to beleeve in God the Father who hath made me and all the world Secondly in God the son who hath redeemed me and all mankinde Thirdly in God the holy ghost who sanctifieth me and all the elect people of God Question You said that your Godfathers and Godmothers did promise for you that you should keep Gods Commandments Tell me how many there be Answer Ten. Question Which be they Answer THE same which God spak in the xx Chapter of Exodus saying I am the Lord thy God which have brought thee out of the land of Egypt out of the house of bondage i Thou shalt have none other Gods but me ii Thou shalt not make to thy self any graven image nor the likenesse of any thing that is in heaven above or in the earth beneath nor in the water under the earth Thou shalt not â—ow down to them nor worship them For I the Lord my God am a jealous God and visit the sins of the fathers upon the children unto the third and fourth generation of them that hate me and shew mercy unto thousands in them that love me and keep my Commandments iii. Thou shalt not take the name of the Lord thy God in vain for the Lord will not hold him guiltlesse that taketh his name in vain iiii Remember that thou keep holy the Sabbath day Sir dayes shalt thou labour and do all that thou hast to do but the seventh day is the Sabbath of the Lord thy God In it thou shalt do no manner of
it more decent laudable and profitable to sanctifie those which the elder Apostolick and purer Church was wont to solemnize Now what those dayes were in Zanchys judgement he soon after deciphers by the Festivals of Easter Pentecost Ascension Good-Friday Christs Nativity But to turn the keen edge of this great mans testimony two places are cited from him which some would perswade are of a contrary import and fit it is we should before we leave him see the peace kept betwixt Zanchy and himself It is more agreeable with the first institution and Apostolical writings that onely one day in a week be kept holy so saith Zanchy and so I for what doth these words exhibite but barely this that in the Apostles times there is no constat of any other Christian Festival observed then the weekly onely which I conceive few will deny Again They have not done ill who have abolished all but the Lords day This is granted too for Festivals being of an adiaphorous and indifferent quality far be it from me to impute sin to them who abrogate them I speak of Magistrates impowred with the supream Authority but though I allow they have not done ill in the abolishing yet do I conceive they had done better in retaining them So that I cannot discern any material interfearing betwixt Zanchy quoted pro and con but that he is reconcileable enough both to himself and to the Doctrine of the forecited Confessions and all speaking home as to the advantage of our Churches liberty in appointing dayes and of her prudential piety in selecting these But the best reformed Churches have laid these Holy dayes aside and it is fit we conform to them Answer If the Churches here intended be as the contrivers of it administer cause of conjecture those of Geneva France Scotland Belgia it will raise a new question whether they may properly be called the best reformed Churches a question fit to be stated before they be propounded as exemplary to us To which end very proper it is that it be demonstrated to us that the advenu'es the entries the mode and way of their Reformation was agreeable to principles of Christianity that the work proceeded in a regular sober and orderly manner was not carried on by tumult sedition and Rebellion For this hath been controverted and no satisfaction given adaequate or which hath made even with all scruples Again omitting how and to examine what they did we say their several parcels of that new structure which they cry up for so rare a beauty whose symmetry and proportion in the sense of many learned and judicious men holds no conformity to the rules of Christianity They have it is feared in an odd humour of singularity abandoned the most excellent order of Bishops an order of 1500. years standing before the new fangled discipline wherein if they have done well the consequence must infallibly be that all those blessed Martyrs Confessors Fathers and others holy men of former ages did abuse the Church in preserving such a Prelacy and that Gods providence was supinely negligent and fast asleep to permit his Church all along so many Centuries to be so mis-governed To proceed they have not onely layed aside these holy-holy-dayes above specified but even the Lords day it self which our great adversaries themselves repute to be of Divine institution True it is they make it a day of publick assembling but not for sacred concernments alone No for civil also having their markets kept upon those dayes Till these obstacles be removed we hold it not just that they pretend to the title of the best reformed Churches Onely one objection more I must not fastidiously slight To which though à clarissimo ingenio occupata sunt meliora it hath been the exercise of a more learned pen I shall endeavour an answer The Objection is this many of these festivals had their rise and growth from Christians conformity to the heathenish feasts and customs which is not agreeable to Gospel principles Answer No proof being produced out of ancient monuments to strengthen this assertion it is as easily repelled as offered there is indeed reference made to Gregory the great but that Epistle being the 71. of his 9. Book speaks short The Question is matter of Fact whether actually the Christian came in place of Pagan feastivals of this Gregory affords not a syllable all he saies is onely this That Augustine the monk who was his Emissary into England desired his resolution what should be done with the Pagan Temples as also with their festivals Gregories direction in this case was this that the Temples he should convert into Churches and the Pagan festivals into Christian holy-dayes How far Augustine pursued his Masters Order there is no constat suppose it acted what was commanded then I say first the same objection lieth against our Churches also which they have urged against our festivals Secondly this is enough to confute that miserable mistake that Christmas day took it's rise from the Paganish Saturnals when certain it is that day was in observation hundreds of years before St. Gregory and for other Festivals they must rather be then supposed translated then instituted considering that Gildas speaking of the peace restored to the Church after the Dioclesian persecution gives this account of the Christians doings renovant Ecclesias ad solum usque destructas basilicas sanctorum martyrum fundant dies festos celebrant they repair the Churches demolisht to the ground they rear up monuments for the blessed Martyrs they celebrate holy-dayes This Gildas delivers who was neer a century of years Gregory his Ancient And if holy dayes were celebrated then they could not take rise from this Act of Augustines 300. years after Lastly if the Christian festivals were removed and translated to a coincidence with those of the Heathens neither was the either direction or execution too blame St. Paul in order to the Jews conversion made himself a Jew to them upon this very score he circumcised Timothy and shaved his own head at Cenchrea why might not Pauls act be a leading case to all posterity why might not Gregory and Augustine shew his act for their warrant Beleeve it if they could by this complyance cheat the Heathens of their Idolatry and cozen them to the saving of their Souls it was for ought I see a pious fraud If Gregory be thought to have adventured too far in his direction hear a Protestant of eminent note and account amongst us Learned Zanchy speaking of the Jewish feasts of Pasch Pentecost Tabernacles Jubiles c. Quis prohibet quin Ecclesia sicut Diem septimum transtulit in Dominicum sic etiam illos reliquos dies festos in alios transferre potuerit who can hinder but as the Church did translate the seventh day into the Lords day so she may also change those festivals into others Now if Zanchy be in the right as to Jewsh festivals what just cause can be shewed why
prayers of God would take up much more of the Lords day then in most places they do as Master Baxter saith very well As for this Doxology so often repeated in the service of our Church cause there is to think it very ancient and of much elder standing then the Councel of Nice St. Basil derives it very high citeth Irenaeus for the use thereof calleth it antiquam vocem a phraâ—e of great antiquity And doubtlesse so it is for Justine mentions it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorifying the Father the Son and the holy Ghost without a sound Confession of the Trinity is not enough to save us So also Clemens Alexandinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorifying the Father onely and the Son with the holy Ghost And in all probability to this had Tertullian regard where interpreting that of the prophet Malachi Incense shall be offered and a pure offering he gives his sense of it thus by id est Gloriae relatio Benedictio Hymni the giving Glory to God the blessings and Hymnes Truth it is there might in the former times be some small syllabical difference in the rehearsing of it some thus Glory be to the Father by the Son in the holy Ghost some thus Glory be to the Father and the Son with the holy Ghost as Irenaeus in St. Basil others as we use it now in which diversity there was certainly nothing either intended ill towards the truth or which could be directly drawn into ill construction but when about the time of the Nicene Councel the Arrians began to sow their seeds of heresie touching the inequality of the three Persons and the better to colour their pretences sheltered themselves under the protection of the Doxology the Father by the Son in the holy Ghost formerly used to which they constantly adhered hereupon the Councel of Nice to avoid all occasion of future question held her self to that form which came nighest to the form of Baptisme composed by our Saviour and the Doctrine of Christian faith prescribing it to be punctually observed by all such as were of the Orthodox party So that the Church being then split into two divisions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and form of Doxology used by ether side because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and note of distinction from the other Now whereas it may be urged out of Philostorgius that Flavianus first brought it into use if the Author may not be questioned as partial being an Arrian yet may he be interpreted to speak in reference to Antioch onely And whereas St. Hierom hath been currantly delivered to be the Author and composer of the second verse As it was in the beginning c. the story of Leontius his cunning pronouncing of onely the end of that versicle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. world without end in an audible tone is evidence to the contrary that Leontius being contemporary with Athanasius and both long before Jerom. And from Easter to Whitsunday Hallelujah The fifty dayes between Easter and Whitsunday were dayes of excessive joy in the primitive Church in honour of our Saviours Resurrection and were in some particulars observed with equal solemnity to the Lords day as in not fasting not kneeling chanting this Angelical Hallelujah upon these dayes which last was retained by our first Reformers as a mark of honour fixt upon them In the Scotch Liturgy by way of responce is added The Lords name be praised more in compliance to exemplary usage then in advantage of the sense which is compleat enough without it for the Allocution of praise ye the Lord hath no implied reference to any such return from the people but onely regardeth the subsequent Psalm for as let us pray is usually premised to incite intention to an ensuing prayer with the same congruity is praise ye the Lord assigned as an impressive invitatory to a following Hymn calling upon the people to joyn not not onely mentally but vocally by way of alternate response after the Priest Then shall be said or sung this Psalm Such also was the mode in St. Basils time Ab oratione surgentes ad Psalmodiam instituuntur i. e. Rising from prayers they the Assembly fall to singing of Psalmes O come let us sing c. This is not to say properly the Invitatory but the Invitatory Psalm so called because it comprehends the Invitatory for the Invitatory it self is onely the verse O come let us worship and fall down and kneel before the Lord our maker which was in the Church of Rome often no lesse then six times repeated by the Priest at certain closes and Periods of this Psalm and as oft returned by the people which our Reformers judging to be a vain Tautology thought fit to omit it appointing the venite to be without the Invitatory The Original of this Invitatory was at first of valuable consideration For you must know that anciently as appeareth out of Chrysostome before the Congregation was compleat and fully assembled the usage was to entertain the time with singing of Psalms where of this was the chief And Durandus who lived about the 400 years since tells us it was then the fashion in some Churches for the people who lay in expectation of the morning Service as soon as they heard this Psalm once began presently they all hasted into the Church Then shall follow certain Psalmes Concerning the dividing of the Psalmes into certain portions for every day I have spoke before Then shall be read two Lessons In the Romish Church there are usually appointed nine Lessons whereof the three first are commonly out of the Epistles the three next are short extracts out of the Homilies and Sermons of the Fathers the seventh is almost constantly out of the Gospel next which followeth ashred of a homily out of the Fathers which supplieth the place of the Sermon in more ancient times and is a short exposition upon the Gospel then two Lessons taken out of some antient writer Therefore in the first injunctions of Edw. the 6. elder by a year then the first Liturgy it is appointed that in order to the reading of the Epistles and Gospels and one Chapter in the New Testament in English when nine Lessons should be read in the Church three of them shall be omitted and left out with their Responds The reading of Lessons out of the Old as also out of the New-Testament is in a punctual imitation of the Ancient Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Justine Martyr i. e. the Commentaries of the Apostles and writings of the Prophets are read as the time permits These Lessons except before excepted are not left arbitrary but either to be appointed by the Kalendar or by the Table of proper Lessons the first for Ordinary and work-dayes the second for Festivals And such also was the Primitive Custom Audistis Librum legi Job saith Ambrose qui solemni munere est decursus tempore you have
reasonable soul and humane flesh subsisting Equal to the Father as touching his Godhead and inferiour to the father touching his manhood Who although he be God and man yet he is not two but one Christ. Due not by conversion of the Godhead into flesh but by taking of the manhood into God Due altogether not by confusion of substance but by unitie of person For as the reasonable soul and flesh is one man so God and man is one Christ. Who suffered for our salvation desâ—â—nded into hell rose again the third day from the dead He ascended into heaven he sitteth on the right hand of the father God almighty from whence he shall come to judge the quick and the dead At whose coming all men shall rise again with their bodies and shall give account for their own works And they that have done good shall go into life everlasting and they that have done evil into everlasting fire This is the Catholick faith which except a man beleeve faithfully he cannot be saved Glory be to the father and to the Son c. As it was in the beginning is now c. ⧠Thus endeth the order of Morning and Evening Prayer through the whole year Here followeth the Letany to be used upon Sundayes Wednesdayes and Fridayes and at other times when it shall be commanded by the ordinary Scotch Lit. and without omission of any part of the other dayly service of the Church on those dayes O God the father of Heaven have mercy upon us miserable sinners O God the father of heaven have mercy upon us miserable sinners O God the son redeemer of the world have mercy upon us miserable sinners O God the son redeemer of the world have mercy upon us miserable sinners O God the holy Ghost proceeding from the father and the son have mercy upon us miserable sinners O God the holy Ghost proceeding from the father and the son have mercy upon us miserable sinners O holy blessed and glorious Trinity three persons and one God have mercy upon miserable sinners O holy blessed and glorious Trinity three persons and one God have mercy upon us miserable sinners Remember not Lord our ofâ—ences nor the offences of our forefatheres neither take thou vengeance of our sins spare us good Lord spare thy people whom thou hast redeemed with thy most pretious blood and be not angry with us for ever Spare us good Lord. From all evil and mischief from sin from the crafts and assaults of the Devil from thy wrath and from everlasting damnation Good Lord deliver us From all blindnesse of heart from pride vain glory and hypocrisy from envie hatred and malice and all uncharitablenesse Good Lord deliver us From fornication and all other deadly sin and from all the deceits of the world the flesh and the Divel Good Lord deliver us From lightening and tempest from plague pestilence and famine from battel and murther and from suddain death Good Lord deliver us From all sedition and privy conspiracy 1. 2. B. of Edw. 6. from the tyranny of the Bishop of Rome and all his detestable enormities from all false doctrine and heresie from hardnesse of heart and contempt of thy word and commandement Good Lord deliver us By the mystery of thy holy incarnation by thy holy nativity and circumcision by thy baptisme fasting and temptation Good Lord deliver us By thy agony and bloody sweat by thy cross and passion by thy precious death and burial by thy glorious resurrection and ascension and by the coming of the holy Ghost Good Lord deliver us In all time of our tribulation in all time of our wealth in the hour of death and in the day of judgement Good Lord deliver us We sinners do beseech thee to hear us O Lord God and that it may please thee to rule and govern thy holy Church universally in the right way We beseech thee to hear us good Lord. That it may please thee to keep and strengthen in the true worshipping of thee in righteousnesse and holinesse of life thy servant our most gracious King and governour We beseech thee to hear us good Lord. That it may please thee to rule his heart in thy faith fear and love and that he may evermore have affiance in thee and ever seek thy honour and glory We beseech thee to hear us good Lord. That it may please thee to be his defender and keeper giving him the victory over all his enemies We beseech thee to hear us good Lord. That it may please thee to illuminate all Bishops Pastours and ministers of the Church with true knowledge and understanding of thy word and that both by their preaching and living they may set it forth and shew it accordingly We beseech thee to hear us good Lord. That it may please thee to endue the Lords of the Councel and all the Nobility with grace wisdome and understanding We beseech thee to hear us good Lord. That it may please thee to bless and keep the Magistrates giving them grace to execute justice and to maintain truth We beseech thee to hear us good Lord. That it may please thee to bless and keep all thy people We beseech thee to hear us good Lord. That it may please thee to give to all nations unitie peace and concâ—rd We beseech thee to hear us good Lord. That it may please thee to give us a heart to love and dread thee and diligently to live after thy Commandements We beseech thee to hear us good Lord. That it may please thee to give to all thy people increase of grace to hâ—aâ— meekly thy word and to receive it with pure affection and to bring forth the fruits of the spirit We beseech thee to hear us good Lord. That it may please thee to bring into the way of truth all such as have erred and are deceived We beseech thee to hear us good Lord. That it may please thee to strengthen such as do stand and to comfort and help the week hearted and to raise up them that fall and finally to beat down Satan under our feet We beseech thee to hear us good Lord. That it may please thee to succour help and comfort all that be in danger necessity and tribulation We beseech thee to hear us good Lord. That it may please thee to preserve all that travel by land or by water all women labouring of child all sick persons and young children and to shew thy pitiâ— upon all prisoners and captives We beseech thee to hear us good Lord. That it may please thee to defend and provide for the fatherless children and widdews and all that be desolate and oppressed We beseech thee to hear us good Lord. That it may please thee to have mercy upon all men We beseech thee to hear us good Lord. That it may please thee to forgive our enemies persecutors and slanderers and to turn their hearts We beseech thee to heare us good Lord. That it may please thee to give and
preserve to our use the kindly fruits of the earth so as in due time we may enjoy them We beseech thee to hear us good Lord. That it may please thee to give us true repentance to forgive us all our sins negligences and ignorances and to endue us with the grace of thy holy spirit to amend our lives according to thy holy word We beseech thee to hear us good Lord. Son of God we beseech thee to hear us Son of God we beseech thee to hear us O Lamb of God that takest away the sins of the world Grant us thy peace O Lamb of God that takest away the sins of the world Have mercy upon us O Christ hear us O Christ hear us Lord have mercy upon us Lord have mercy upon us Christ have mercy upon us Christ have mercy upon us Lord have mercy upon us Lord have mercy upon us Our father which art in heaven c. And lead us not into temptation But deliver us from evil Amen The Versicle O Lord deal not with us after our sins The Answer Neither reward us after our iniquities Let us pray O God merciful father that despisest not the sighing of a contrite heart nor the desire of such as be sorrowful mercifully assist our prayers that we make before thee in all our troubles and adversities whensoever they oppresse us And gratiously hear us that those evils which the craft and subtilty of the Devil or man worketh against us be brought to nought and by the providence of thy goodness they may be dispersed that we thy servants being hurt by no persecutions may evermore give thanks unto thee in thy holy Church though Jesus Christ our Lord. O Lord arise help us and deliver for thy names sake O God we have heard with our ears and our fathers have declared unto us the noble works that thou didst in their dayes and in the old time before them O Lord arise help us and deliver us for thine honour Glory be to the Father and to the Son c. As it was in the beginning is now c. From our enemies defend us O Christ. Gratiously look upon afflictions Pitifully behold the sorrows of our hearts Mercifully forgive the sins of thy people Favourably with mercy hear our prayers O son of David have mercy upon us Both now and ever vouchsafe to hear us O Christ. Gratiously hear us O Christ Graciously hear us O Lord Christ. The Versicle O Lord let thy mercy be shewed upon us The Answer As we do put our trust in thee Let us pray WE humbly beseech thee O father mercifully to look upon our infirmities and for the glory of thy name sake turn from us all those evils that we most righteously have deserved and grant that in all our troubles we may put our whole trust and confidence in thy mercy and evermore serve thee in holinesse and purenesse of living to thy honour and glory through our onely mediator and advacate Jesus Christ our Lord Amen A prayer for the Kings majesty O Lord our heavenly father high and mighty King of Kings Lord of Lords the onely ruler of Princes which doest from thy throne behold all the dwellers upon the earth most heartily we beseech thee with thy favour to behold our most gracious soveraign Lord and so replenish him with the grace of thy holy spirit that he may alway encline to thy will and walk in thy way endue him plentifully with heavenly gifts grant him in health and wealth long to live strengthen him that he may vanquish and overcome all his enemies and finally after this life he may attain everlasting joy and felicitie through Jesus Christ our Lord Amen Scot. Lit. A prayer for the holy Clergy ALmighty and everlasting God which only workest great marvails send down upon our Bishops and Curates and all congregations committed to their charge the healthful spirit of thy grace and that they may truely please thee powre upon them the continual dew of thy blessing grant this O Lord for the honour of our advocate and mediator Jesus Christ Amen Scot. Lit. A prayer to be said in Ember weeks for those which are then to be admitted into holy orders and is to be read every day of the week beginning on the Sunday before the day of Ordination ALmighty God the giver of all good gifts who of thy divine providence hast appointed divers Orders in thy Church give thy grace we humbly beseech thee to all those which are to be called to any office and administration in the same and so replenish them with the truth of thy Doctrine and innocency of life that they may faithfully serve before thee to the glory of thy great name and the benefit of thy holy Church through Jesus Christ our Lord Amen A Prayer of Chrysostome ALmighty God which hast given us grace at this time with one accord to make our common supplications unto thee and doest promise that when two or three be gathered together in thy name thou wilt grant their requests fulfil now O Lord the desires and petitioâ—s of thy servants as may be most expedient for them granting us in this world knowledge of thy truth and in the world to come life everlasting Amen THe grace of our Lord Jesus Christ and the love of God and the fellowship 2 Cor. 13. of the holy Ghost be with us all evermore Amen Scot. Litnrgies For Rain if the time require O God Heavenly Father whose gift it is that the Rain doth fall the earth is fruitful beasts encrease and fishes do multiply send us we beseech thee in this our necessity such moderate Rain and showers that we may receive the fruits of the earth to our comfort and to thy honour through Jesus Christ our Lord Amen O God Heavenly Father which by thy son Jesus Christ hast promised to all them that seek thy kingdom and the righteousnesse thereof all things necessary to their bodily sustenance send us we beseech thee in this our necessity such moderate Rain and showers that we may receive the fruits of the earth to our comfort and to thy honour through Jesus Christ our Lord Amen For fair weather O Lord God which for the sin of man didst once drown all the world except eight persons and afterwards of thy great mercy didst promise never to destroy it so again we humbly beseech thee that although we for our iniquities have worthily deserved this plague of rain and waters yet upon our true repentance thou wilt send us such weather whereby we may receive the fruits of the earth in due season and learn both by thy punishment to amend our lives and for thy clemencie to give thee praise and glory through Jesus Christ our Lord. In the time of dearth and famine O God heavenly father whose gift it is that the rain doth fall the earth is fruitful beasts increase and fishes do multiply behold we beseech thee the afflicuons of thy people and
mentioned in the Clementine constitution and which answereth in substance to our Prayer for the whole state of Christs Church for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Catholick Collect as it is stiled in the old Liturgies which was a prayer for the Catholick Church was essentially the same with ours in the Communion office and differed in fashion onely being rehearsed Litany wise Part of that prayer so far as may conduce to make good my Title or may declare the Alliance of that service with our Litany I shall here subjoyn and the rather because to my apprehension those ancient constitutions have not many parcells of farther extraction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us pray for the Church and for the people  Let us pray for the whole order of Bishops for all Presbyters for all Deacons and ministers of Christ and for the whole family of the Church that God would preserve and keep them  Let us pray for Kings and all in high places that under them being peaceably and quietly governed we may spend our dayes in all godlinesse and honesty  Let us pray for our brethren afflicted with sicknesse that the Lord would please to free them from their diseases and restore them in perfect health to his Church  Let us pray for those that sail by water or travail by land  Let us pray for those that are condemned to mines to banishment to imprisonment and bonds for the name of the Lord.  Let us pray for those that are oppressed  Let us pray for those that persecute us for the Lords sake that he would abate their rage and confound all their devices against us  Let us pray for all those that erre are deceived that God would bring them into the way of truth  Let us pray for all widdows orphaâ—s  Let us pray for seasonable temperate weather that we may receive the fruits of the Earth As for the so frequent repetition of Lord have mercy upon us In all probability Christianity did not devise it new but imitated elder patterns I mean that mode of the 136. Psalm where for his mercy endureth for ever is iterated no lesse then 27. times and which versicle was used Litany-wise that is returned by the people in the service of the Temple as is evident 1 Chron. 16. 41. 2 Chron 9. 13. The gesture proper to this service must be kneeling This is manifest by the Rubrick belonging to Commination where the Litany is appointed to be read after the accustomea manner implying thereby both the place and posture formerly used Now the accustomed place was the midst of the Church and the accustomed posture was kneeling for so was it appointed in the Queens Injunctions and in those of Edward the sixt the Priests shall kneel in the midst of the Church and sing or say plainly and distinctly the Litany Indeed what fitter posture can there be then kneeling Excellently saith St. Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is fit that he who applies himself to prayer should put on the outward garb and deportment as well as the inward minde of a supplicant what scheam sutes a supplicant better then lowly kneeling and can we kneel too low at such supplications as these The motions of the body ought to keep pace with the affections of the Soul when this is most transported with Zeal the members of the body must move at the same rate the higher the spirit soares in Prayer the lower falls the body When our Saviour prayed in the Garden his first posture was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling upon his knees Luk. 22. 41. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being brought to his agony and to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more ardently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cast himself prostrat upon his face Matth 26. 39. Now if the Litany be as certainly it is our most fervent resort to God fit it is it should be made in the most significant that is in the lowest posture of supplication As for the exceptions made against this Litany they are so few and so contemptible as I disdain to honour them with a reply and shall end in this true character of it That in all concernments so excellently is it contrived in accommodation to our general wants so full of Christian Rhetorick and pious Raptures as it justly deserves to be accounted a noble parcel of our Liturgy Nor can all the cavils of malevolent spirits ballance the honour it hath acquired abroad For Gilbertus Cognatus a German and Amanuensis to the famous Erasmus very neer an ICO years since under this title Litania veteris Ecclesiae the Litany of the Ancient Church presents us with a form precisely the same with ours as then established by Act of Parliament On Wednesdayes and Fridayes These were in the Primitive times dayes of Solemn assemblies in imitation of the Jewish practise I fast twice a week â—aid the Pharisee Luke 18. 11. and the Christians did disdain to be short of them in what might promote the honour of God The reason given why these two dayes were chosen is because on the one Wednesday Judas conspired to betray his Master and our Saviour Christ and on the other Friday he suffered death upon the Crosse. And this is that which Clemens Alexandrinus intendeth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. he knows the mystical sense of those dayes the fourth and the Parasceve and he is the first Greek Author wherein it occurreth unlesse we will resort to those constitutions of the Apostles recorded by Epiphanius whence he borroweth so much and to which in all probability he referreth where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles ordained that there should be sacred conventions on the Wednesdayes and Fridayes Nor was this observation peculiar to the Greek Church for Tertullian expresly mentions stationes Quartae sextae feriae the stations of the fourth and sixt day of the week The very nomination of these dayes may be enough against all contenders to decipher to us what this Ancient meant by stations viz. dayes of humiliation and the context of the place will not hear of any other construction where pleading hard for Montanus against the Catholick Church in the point of Fasts he appeals to her self whether the Apostles did ever yoke her to any such observances and whether the dayes she hath assigned for those intents were not of her arbitrary choice so that it being indisputably evident that the Father here intended dayes of humiliation I cannot think it probable though very learned men have so opined that the word should be capable elsewhere in this Author of a sense diametrically opposite or that it should import dayes of the highest Festivity and rejoycing For where he saith Similiter de stationum Diebus non putant plerique sacrificiorum orationibus interveniendum quod statio solvenda sit accepto corpore Domini Ergo
more illustrate the designe of the holy-day then the recital of the history upon which it is founded so that these Canonical Narratives may passe for the prime office of every day for which they are set apart But some will say why Epistles when several of them are taken out of the Acts as that for St. Stevens day and several others some out of the Revelation as that for Innocents day yea some out of the old Testament as that for Ashwednesday out of â—eremie and Isaiah others To this it is answered that though it were more proper in my opinion to call them Lessons yet since Denomination usually is derived from the major part the word Epistle is no unapt Appellation for them the paucity of the rest being considered Deplorable is that cause which hath nothing but a Logomachy and word-war to defend it had this word-catcher searched into Antiquity he might have seen Clemens thus bespeaking the Corinthiâ—ns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take into your hands the Epistle of Blessed Paul â—he Apostle what writes he first to you in the beginning of his Gospel whence evident it is that anciently the word Gospel denoted the whole system of the new Testament which werestrain now to the noblest part of it And it being so we shall the lesse weigh this objection but passe on to discourse what hath come to our cognizance as most observable relating to those dayes severally taken not intending to speak to all but to such onely as being of most remark have afforded the most plentiful matter for memorialls First Sunday in Advent The first initiation of our Saviour into the office of a Mediator was his manifestation in the flesh and incarnation a thing promised all along from the very fall of wretched man untill as the Apostle said the fulnesse of time was come Gal. 4. 4. And the more remote from this time the more obscure the prophesies the neerer the more explicite First Gen. 3. the seed of the woman shall break the serpents head go on to Abraham Gen. 12. 3. In thy seed declaring specificatively in whose shall all the nations of the earth be blessed Go on to David of the fruit of thy body will I set upon thy Throne Psal. 132. 11. Proceed to Esay the prophecy is more apodeictical more demonstrative Behold a Virgin shall conceive and bear a Son and she shal call his name Emanuel C. 7. v. 14. Go neerer to the approaching of this time still more Ecce's Behold thou shalt conceive in thy womb and bring forth a Son and thou shalt call his name Jesus Luke 1. 31. And the Virgin Mary to her self Behold from hence-forth all generations shall call me blessed ib. v. 48. All this to keep up the hope of the long looked for Theophany and the Messias his appearance in the flesh God himself having thus led in the Nativity of our Saviour with such a train of anteceding predictions to assure man that he would come the Christian Church thought it also expedient that the day of commemoration that he is come should be somewhat more then ordinarily attended And upon this very account she hath assigned to this great festival the four Sundayes preceding the first beginning alwayes next before or after or on St. Andrews day which are as it were one Christmas Eve or as so many heralds to proclaim the approaching of his feast and are therefore called Advent Sundayes as fore-speaking Christs birth-day and therefore the ancient Author of the Nativity Sermon ascribed to Cyprian begins it with Adest diu expectata Nativitas i. e. the long-looked for Nativity which we expected all this time of Advent is come at length And upon this account proper Lessons taken out of the Evangelist or Gospel-Prophet Esay agreeable to their design are allotted them Christmas day This Anniversary solemnity cannot be denied to be as old as up to Gregory Nazianzens time he and his great intimate St. Rasil having each an excellent Homily upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith one This celebrity is called Gods appearance or his Nativity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the other We name this our Festival the Theophany Nor is there in either Homily one syllable inferring the either usage or institution of that day to have commenced then wherefore we may presume it was existant long before indeed Nicephorus sadly tells us so relating no lesse then twenty thousand Christians massacred by fire on that day being assembled at Church under the Dioclesian persecution A matter not incredible for if it be true as little doubt is to be made of it what Gildas reports of us Brittains that after that Persecution ceased the Christians began again to repair their Churches and celebrated Festivals Why should not this great day make one what rational argument can be opposed to disswade us that we should not think it of as long duration as any other festival the Lords day excepted whatsoever considering that even Christianity it self resulteth from it In the determination of the precise and true day Antiquity it self hath been to seek as well as modern times Clemens Alexandrinus who florished about the end of the second Century saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most curious inquisitors after the year and day of Christs Nativity have fixt it some on the 25. of the moneth of Pachon our May and some on the 25. of Pharmouthi our April The Churches of Aegypt observed it constantly upon the 6. of January celebrating both it and his Baptism on the same day which they called the Epiphany The Asiatick Grecians and Syrians turned over his Baptism to another day retaining still the 6. of January for his Nativity The Church of Rome pretending to a more perfect information from the Censual Rolls of Augustus Caesar kept close to the 25. of December from thence it was first transported to Antioch as is evident from St. Chrysostomes Homily preached there upon that day where he declareth the darknesse of incertainty wherein those Christians were in before and from whence they were enlightened to the notion of the true day Not long after either convinced that this was the very day of Christs Nativity or that none truer could be assigned it became about Anno 500. the general observation of the Catholick Church Since that and neer home to our times an opinion hath possest some very learned men that our Saviour was born in September in such variety of judgements it is not safe dogmatically to determine one way or the other Nihil opusest ut ea cum discrimine definiantur quae absque crimine nesciuntur What necessity is there of positively defining that whereof it is no fault to be ignorant And the best is there is nothing in this particular cogent to it The exact notion of the day precise is no concernment of the Duty which consists not in observing the day but a day God standeth not upon punctilio's with man no not in ceremonials
gifts with the Wismen applying the most remarkable occurrents of that day as inciâ—ements to rejoyce upon it Consonant is that of St. Basil who reckoning the special events on Christs Nativity saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The stars from heaven came to behold him the Magicians among the Gentiles made hast to adore him Ash-Wednesday and Lent Ash-Wednesday hath in antiquity two names First it is called Dies cinorum in reference to the Penitents whereof more under the title of Commination who were this day sprinckled with Dust and Ashes Secondly Caput jejunii the top of the Fast or first day of Lent Instituted it was by Gregory the Great the occasion this Lent commencing according to the former mode on the Sunday after Quinquagessima lasted six weeks or forty dayes from these substract six Sundayes which were never to be fasted there remained thirty six Lenten dayes the just tenth of the year abating the fraction of five dayes for multiply 360 by 10 the quotient will be 36. so then God by this observation received from the Christians a tenth as well of their time as of their fruits this was one designe of Lents original Now St. Gregory that the Churches practise might be more agreeable to the great exemplar of our Saviours 40. dayes the quotient observed by Moses and Elias abstinence in the wildernesse added these four dayes to compleat the number of 40. dayes But though by this rule the Church conformed nigher to the pattern of our Saviour as to the Number of 40. yet in the appointment of that time she varied from his copy Christ fasting immediatly after his baptisme she fasting before Baptisme and great reason had she so to do there were in those dayes many persons adult of full growth who became converts to Christianity and had besides original many actual sins to account for these could not be cleansed by the water of Baptisme unlesse they were first rinsed in the water of contrition therefore to these repentance was as necessary a requisite before baptisme as faith for as St. Basil saith exellently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentance must lâ—ad the way to Faith whereas our Saviour being without sin had no need of Repentance to precede his baptisme in this respect this Quadragesimal fast whose chief end is humiliation and Repentance was very aptly premised before Easter the grand time designed for that Sacrament as a preparation to it And not in this respect alone but in several others for at that great solemnity Penitents were to be restored to a neerer Communion with the faithful did they shew any evident signes of Godly sorrow or contrition which the Scleragogy and hard treatment of so long a time of fasting and humiliation was most like to create And as Penitents were at that time to be reconciled to the faithful so were the faithful then also more then ordinarily to be reconciled to God Easter being the most solemn time alloted for the celebration of the Lords supper whereof the Jewish Passeover was a Type As for the first Institution uncertain it is from whom to derive it St. Hierom ascends to Apostolical Tradition Nos unam Quadragesimam toto Anno jejunamus secundum traditionem Apostolicam We observe in the whole year one Quadragesimal Fast according to Apostolical tradition Not strictly so I conceive but according to the latitude of the Language or conception of those times wherein the same Hierom tells us Unaquaeque Provintia praecepta majorum lâ—ges Apostolicas arbitratur every Province accounts the Precepts of their Ancestors as Apostolical Ordinances But though its derivation possibly will not reach so far yet considering that Origen Tertullian and the Councel of Laodicea mention it it must be allowed for very ancient For the manner how it was in general observed leaving particular dayes to be spoken to in their proper order the Councel of Laodicea informs us of these four particulars First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That no consecration of the Sacrament be made in Lent but onely on the Sabbath and Lords-day This was done upon this account The consecration of the Bread and Wine was as those Fathers supposed an action more properly ally'd to the nature of a Festival then of a Past and it being the custom at that time to receive the Sacrament of the Lords Supper every day that there might be wherewith to supply the concernments of that Service and also for a Viaticum to Penitents and others in theâ—r fatal last it was thought meet that upon the Sabbaths and Lords Dayes there should be consecrated such a surplusage to be reserved as might be sufficient for those intents which consecrated Elements so received were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreconsecrated By this Canon the different nay contâ—ary customs of the East and West may be observed the first keeping the Sabbath as a Festival the second as a Fast yea the Trullan Councel magisterially enough decreeth that the 66. Canon of the Apostles which is penal to all such as fast on the Sabbath day shall be of force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very Church of Rome her self For which cause saith Balsamon that Church doth disclaim this for an Oecumenical Councel The second particular is Canon 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is meet to fast all Lent eating dry-meats These dry-meats we may safely presume were Bread water and Salt for so Epiphanius deciphereth them at the end of his Panarium If so it may be positively concluded that Wine Whit-meats Oyl and Fish as well as Flesh were within the interdict of the ancient Abstinence The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Birth dayes of the holy Martyrs be not celebrated in Lent But that their commemoration be transferred to the Sabbaths and Lords dayes whether this was extended to all other Festivals as well as the Birth-dayes of Martyrs I cannot say sure I am the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Annuntiation which alwayes falls in Lent was observed under the sixth General Counsel The last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there must no Marriages nor Birth-dayes be celebrated during the time of Lent At what hour this Fast was to determine and when the people were to take their repast this Synod hath no decree in which point I observe in the Primitive Church a diversity betwen the Quadragesimal the Lent Fast and that of Wednesdayes and Fridays The Lent as all extraordinary and high Fasts were protended and reached to the evening thereof Expectas vesperam ut cibum oapias saith Basil of Lent Fast thou waitest for the Evening that thou maist refresh thy self The weekly Fast determined at the ninth hour or three in the afternoon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Epiphanius All the year long and Wednesdays and Fridayes they brake not their fasts until three in the afternoon But this distinction was not entertained in the Catholik Church until after
Tertullians time for writing against the Orthodox Party as a Montanist he tells them they continued their Fasts but to the ninth hour whereas his Brethren of the Discipline of Montanus protracted theirs to the evening The Sunday before Easter This is called Palm Sunday in Latine Dominica in Ramis in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Epiphanius and Johannes Euchaâ—â—ensis All upon one and the same account because the people strewed boughs of Palm in our Saviours passage to Hierusalem a Custom used by other Nations upon their reception of Kings and eminent Persons So did they of Cremonâ— entertain Vitellius Lauro rosisque viam constraverant regium in morem They had strewed the way with Bays and Roses after a Princely maner and so the Roman Commodus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carrying Bays and all sorts of Flowers then in their Prime Isidorus that liv'd about 630 tells us That this day the Creed or Summary of the Christian Faith was wont to be delivered to the competents or persons who desired to receive the Seal of Baptism the like is affirmed by Alcuine and perhaps it might be so for St. Ambrose speaking of his Officiating upon this day saith Post lectiones atque Tractatum dimissis Catechumenis Symbolum aliquibus competentibus in Baptisteriis tradebam Basilicae After the Lessons and Sermon I delivered the Creed to the Competents in the Baptisteries of the Church Durandus their junior 500 years fixeth this Custom upon Maundy Thursday but his word being traditur may import that he onely intended the practice of his present not of the Primitive times Monday before Easter This week had many appellations in Antiquity It was sometimes called Pasch or Easter so Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church observeth to celebrate the Feast of Easter that is the week defined by the Apostles Constitutions And elsewhere he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the six days of Easter So Augustine Ecce Paschaest da nomen ad Baptismum See it is now Easter give in thy name for Baptism Perhaps for that very cause it became to be stiled also The great Week Easter being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. John calls it c. 19. v. 31. and the Councels after him The grand Festival it was proportionable enough that this Septimana Paschae or the Week preceding it should be called the Great Week or else as St. Chrysostome in his Lenten Sermons yields the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because great and unutterable Blessings as Christs Passion Burial and Resurrection accrued to us this Week It was stiled also the holy Week because celebrated with devotion extraordinary This Week had especial priviledges first it was a Justitium and Vacation from civil pleadings and by the Edicts of Theodosius and other godly Princes All prisoners committed for Debt or petty crimes were then set at liberty Sanctis diebus Hebdomadis ultimae solebant debitorum laxari viâ—cula saith Ambrose In the holy days of the last week the Bonds of Debtors were wont to be loosed So of Theodosius St. Chrysostome that he commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Prisoners throughout the Empire to be freed In this week were penitents reconciled into the Communion of the Faithful St. Hieromes Fabiola ante diem Paschae stabat in ordine Poenitentium Stood before Easter in the row of Penitents whom he presently renders reconciled to the Church This Week the Competents gave in their names for Baptism Durandus and others of later Antiquity apply this Custom to the Wednesday after the fourth Sunday in Lent possibly it was so in their days not so certainly in St. Augustines time as is evident by his words above cited and elsewhere Appropinquabat Pascha dedit nomen inter alios competentes Easter was at hand he gave in his name amongst other Competents Thursday before Easter This day was anciently called Coena Domini and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great fifth day as a parcel of the great Week and dies Mandati with us Maundy Thursday because Christ this day instituted the Sacrament of his Supper commanding his Disciples and in them Posterity to do the same in remembrance of him Many were the peculiars of this day First because the Bodies of such as were to be Baptized on the next Sabbath had contracted an offensive scent through the observation of Lent and it was therefore necessary that they should be washed and cleansed before they entred the sacred Font This day was set apart for that lotion as St. Augustine informs us Secondly The Catechumeni or rather the Competents that gave in their names for Baptism were in the Greek Church to rehearse the Articles of their Faith either to the Bishop or to the Presbyters Thirdly Upon this day there was a double Communion the blessed Eucharist being given twice on this day by the Latine Church Bis in coena Domini Eucharistia datur manè propter prandentes ad vesperum propter jejunantes The Eucharist is given twice on that day whereon the Lord instituted it in the morning in respect of those that dine in the evening for their sakes who forbear meat all the day which he saith was done upon this account ut in honorem tanti Sacramenti in as Christiani prius dominicum corpus intraret quam caeteri cibi That for the honor of that great Sacrament the Body of Christ should have the precedence of entring in at our mouthes before ordinary meat Upon this day the now Church of Rome accurseth and Excommunicateth all Protestants under the notion of Hereticks and more then Protestants his Catholick Majesty of Spain also for fingring some part of St. Peters Patrimony but she soon makes him an amends by absolving him on Good Friday Upon this day also the Kings of England in imitation of our Saviour were wont either themselves or by their Eleemosynary or Almner to wash the feet of so many poor People as they were years of age Good Friday This day with the Saturday and Sunday following St. Augustine calleth Sacratissimism triduum crucifixi sepulti suscitati The most sacred three days of Christ Crucisixt Buried and raised again It was anciently of so high esteem as Constantine entred it into the same Edict wherein he commanded the observation of the Lords Day Augustine mentions Passionem Domini The day of Christs Passion amongst those which were of Catholick and universal observation Nos non Azymorum Pascha celebramus sed Resurectionis crucis saith St. Hierome We do not observe the Feast of unleavened Bread but the days of Christs Resurrection and his Passion It was a day of general absolution to all the faithful Oportet hoc die indulgentiam Criminum clara vocâ— omnem Populum praestolari saith the fourth Councel of Toledo This day all the People are to expect Absolution of their Sins declared with
Winter through in the Evening Service were then laid aside according to the Proverb On Candlemas day lay Candles away But more properly from the former custom of bearing Tapers lighted in Procession upon this day in imitation of the five wise Virgins represented in the parable Matth. 25. as St. Bernard delivereth or to put Christians in remembrance of Christ the spiritual Light of whom Simeon did Prophesie as is read in the Church that day The Annunciation of the Virgin Mary There pass two Homilies the one under the name of Gregorius Neocaesariensis the other of Athanasius which were Preached on this Day But in regard they are both Impostures the yongest being at least 600 years after Christ as the Ora pro nobis sufficiently demonstrateth I shall not urge them Nor indeed could the celebration of this Day consist with the Canons of the Church at that time because it fell in Lent a time of Fasting and Humiliation wherein the Councel of Laodicea decreed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Birth-days or Passions of the Martyrs and consequently other Festivals be not celebrated nor do I finde any mention of this Festival in any piece I dare confide in before the sixth general Councel in Trullo where the fifty second Canon stands thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that in all the days of the Lenten Fast unleâ—s it be on the Sabbaths Lords-Days or on the holy Annunciation Day the service of the Elements beforeconsecrated be performed Philip and Jacob. In ancient Martyrologies this day was stiled the Feast of Philip and Jacob and All Saints All Saints was indeed its first and most genuine appellation upon which account as the Western Church observed this very day so also did the Eastern or at least some other in temporality and point of time very near it for St. Basil preaching upon this or the like day saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. for the most part we celebrate the memory of the Martyrs Martyrs not of one Martyr this day Now what this day was at the end of that Homily he is more explicite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This very day determineth the year past and commenceth that which is to come evidently denoting New-years day Now the Primitive Christians of the East began their year in April which they called Hecatombaeon in honor of their Easter and so the distance of time could not be much As to the original of its Institution it was this The Apostles Evangelists and Martyrs Luminaries of the greatest Magnitude being honored with days of single appropriation it was withal considered that very many others though of inferior note had yet sacrificed their Lives in defence of the Catholick Faith and it was requisite their Honor should in some competency be provided for to gratifie it with the assignation of a particular day to every one being so numerous was impossible therefore the best expedient was to celebrate their memories by one day allotted to all whereby God might be glorified for them as comprehended under one Constellation why this Feast was translated to the Calends of November Ritualists give a probable though earthy and sensual account viz. Because of the scarcity of Victuals in the Spring and plenty at the time of defoliation or fall of the leaf so Durandus Biel and others As to the persons now commemorated on this day the first is Philip not the Evangelist neither the Collect second Lesson nor Gospel of our Church speaks him so but the Apostle and not he because he suffered on that day as Chronologers and Ritualists of the Romish Church assert late Tradition I confess hath crucified him and so Johannes Euchaitensis delivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip came to the same end with Peter But neither Eusebius nor Hierome who followed him knew of any such thing and Clemens Alexandrinus who lived near up to the Apostles times is positive in the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matthew Philip Thomas and Levi did not suffer as Christian Confessors The next is James not he the son of Alpheus nor he the son of Zebedee but James the brother of our Lord though the Greek Menology fixeth this day upon the second St. Peters Day This day was not dedicated to Peter alone but to Peter and Paul joyntly and in the Romish Church June the 13 is allotted intirely for the Commemoration of St. Paul the coupling of these two Apostles together in one Festival is no late invention for Theodorus Lector mentioning a Petition of one Festus a Roman Senator to Anastatius the Emperor for the celebration of the memory of these two Champions of the Church Peter and Paul he saith It was never kept with such splendid solemnity as then an Argument of its existence before St. Mary Magdalene Upon stricter scrutiny and inquiry to our second Reformers it did appear dubious as it doth still to Grotius and other learned men whether the Woman mentioned in the Gospel applyed to this day was Mary Magdalene or not nay they rather inclined to think she was Mary the sister of Lazarus upon which account the Festival came to be discontinued in our Chruch CHAP. VI. Common Prayer The Order for the Administration of the Lords Supper or holy Communion 1 B. of Edw. 6. The Supper of the Lord and the holy Communion Commonly called the Masse SO many as intend to be partakers of the holy Communion shall signifie their names to the Curate over night or else in the morning before the beginning of Morning prayer or immediately after And if any of those be an open and notorious evil liver so that the congregation by him is offended or have done any wrong to his neighbours by word or deed The Curate having knowledge thereof shall call him and advertise him in any wise not to presume to come to the Lords table untill he have openly declared himself to have truely repented and amended his former naughty life that the congregation may thereby be satisfied which afore were offended and that he have recompensed the parties whom he hath done wrong unto or at the least declare himself to be in full purpose so to do as soon as he conveniently may The same order shall the Curate use with those betwixt whom he perceiveth malice and hatred to raign not suffering them to be partakers of the Lords table untill he know them to be reconciled And if one of the parties so at variance be content to forgive from the bottom of his heart all that the other hath trespassed against him and to make amends for that he himself hath offended and the other party will not be perswaded to a godly unity but remain still in his frowardnesse and malice The Minister in that case ought to admit the penitent person to the holy Communion and not him that is obstinate 1 B. of Edw. 6. Upon the day and at the time appointed for the ministration of the holy Communion the Priest that
of thy son our Saviour Jesus Christ and doest assure us thereby of thy favour and goodnesse towarâ— us and that we be very members incorporate in thy mistical body which is the blessed company of all faithful people and be also heires through hope of thy everlasting kingdom by the merits of the most precious death and passion of thy dear son We now most humbly beseech thee O heavenly father so to assist us with thy grace that we may continue in that holy fellowship and do all such good works as thou hast prepared for us to walk in through Jesus Christ our Lord to whom with thee and the holy Ghost be all honour and glory world without end Amen Then shall be said or song Scot. Lit. Gloria in Excelsis in English GLory be to God on high and in earth peace good will towards men We praise thee we blesse thee we worship thee we glorifie thee we give thanks to thee for thy great glory O Lord God heavenly king God the father almighty O Lord the onely begotten son Jesu Christ O Lord God lamb of God son of the father that takest away the sins of the world have mercy upon us Thou that takest away the sins of the world have mercy upon us Thou that takest away the sins of the world receive our prayers thou that sittest at the right hand of God the father have mercy upon us For thou onely art holy thou onely art the Lord thou onely O Christ with the holy ghost art most high in the glory of God the father Then the minister or the Bishop if he be present shall let them depart with this blessing THE peace of God which passeth all understanding keep your hearts and minds in the knowledge and love of God and of his son Jesu Christ our Lord. And the blessing of God almighty the Father the Son and the holy Ghost be amongst you and remain with you alwayes Amen Scot. Lit. After the Divine service is ended that which was offered shall be divided in the presence of the Presbyter and the Church-wardens whereof one half shall be to the use of the Presbyter to provide him books of holy divinity the other half shall be faithfully kept and imployed on some pious or charitable use for the decent furnishing of that Church or the publick relief of their poor at the discretion of the Presbyter and Church-wardens Collects to be said after the Offertory when there is no Communion every such day one And the same may be said also as often as occasion shall serve after the Collects either of Morning and Evening prayer Communion or Letany by the discretion of the Minister ASsist us mercifully O Lord in these our supplications and prayers and dispose the way of thy servants toward the attainment of everlasting salvation that among all the changes and chances of this mortal life they may ever be defended by thy most gracious and ready help through Christ our Lord Amen OAlmighty Lord and everliving God vouchsafe we beseech thee to direct sanctifie and govern both our hearts and bodies in the wayes of thy laws and in the works of thy commandments that through thy most mighty protection both here and ever we may be preserved in body and soul through our Lord and saviour Jesus Christ Amen GRant we beseech thee almighty God that the words which we have heart this day with our outward ears may through thy grace be so graffed inwardly in our hearts that they may bring forth in us the fruit of good living to the honour and praise of thy name through Jesus Christ our Lord Amen PRevent us O Lord in all our doings with thy most gracious favour and further us with thy continual help that in all our works begun continued and ended in thee we may glorifie thy holy name and finally by thy mercy obtain everlasting life through Jesus Christ our Lord Amen ALmighty God the fountain of all wisdom which knowest our necessities before we ask and our ignorance in asking we beseech thee to have compassion upon our infirmities and those things which for our unworthy nesse we dare not and for our blindnesse we cannot ask vouchsafe to give us for the worthynesse of thy son Jesus Christ our Lord. Amen ALmighty God which hast promised to hear the petitions of them that ask in thy sons name We beseech thee mercifully to incline thine ears to us that have made now our prayers and supplications unto thee and grant that those things which we have faithfully asked according to thy will may effectually be obtained to the relief of our necessity and to the setting forth of thy glory through Jesus Christ our Lord Amen Common Prayer 1 B. of Edw. 6. T Upon the holy dayes if there be no Communion shall be said all that is appointed at the Communion untill the end of the Homily concluding with the general prayer for the whole state of Christs Church miliant here in earth and one or more of these Collects before rehearsed as occasion shall serve Upon Wednesdayes and Fridayes the English Litany shall be said or sung in all places after such form as is appointed by the Kings Majestyes Injunctions or as is or shall be otherwise appointed by his Highnesse And though there be none to Communicate with the Priest yet these dayes after the Litany ended the Priest shall put upon him a plain Alb or surplesse with a Cope and say all things at the Altar appointed to be said at the celebration of the Lords supper until after the Offertory And then shall adde one or two of the Collects afore written as occasion shall serve by his discretion And then turning him to the people shall let them depart with the accustomed blessing And the same order shall be used all other dayes whensoever the people be customably assembled to pray in the Church and none disposed to Communicate with him Common Prayer 1 B. of Edw. 6. And there shall be no Scot. Lit. publick celebration of the Lords Supper except there be a good number to Communicate with the Minister according to his discretion Likewise in Chappels annexed and all other places there shall be no celebration of the Lords Supper except there be some to Communicate with the Priest And in such Chappels annexed where the people hath not been accustomed to pay any holy bread there they must either make some charitable provision for the bearing of the charges of the Communion or else for receiving of the same resort to their Parish Church Common Prayer 1 B. of Edw. 6. And if there be not above twenty persons in the Parish of discretion to receive the Communion yet there shall be no Communion except four or three at the least Communicate with the Minister Also that the receiving of the Sacrament of the Blessed Body and blood of Christ may be most agreeable to the institution thereof and to the usage of the Primitive Church In all Cathedral
convenient place nigh 1 B. of Edw. 6. unto the Quier door unto the place where the table standeth and the Minister standing by her shall say these words or such like as the case shall require Forasmuch as it hath pleased almighty God of his goodnesse to give you safe diliverance and hath preserved you in the great danger of child-birth ye shall therefore give hearty thanks unto God and pray Then shall the Minister say this Psalm Scot. Lit. or else the Psal. 27. I Have lifted up mine eyes unto the D. hills from whence cometh my help My help cometh even from the Lord which hath made heaven and earth He will not suffer thy foot to be moved and he that keepeth thee will not sleep Behold he that keepeth Israel shall neither slumber nor sleep The Lord himself is thy keeper the Lord is thy defence upon thy right hand So that the sun shall not burn thee by day neither the moon by night The Lord shall preserve thee from all evil yea it is even he that shall keep thy soul. The Lord shall preserve thy going out and thy coming in from this time forth for evermore Glory be to the Father and to the Son c. As it was in the beginning is now c Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Our father which are in heaven c. And lead us not into temptation Answer E But beliver us from evil Amen Minister O Lord save this woman thy servant Answer Which putteth her trust in thee Minister Be thou unto her a strong tower Answer From the face of her enemy Minister Lord hear our prayer Answer And let our cry come unto thee Minister Let us pray O Almighty God which hast delivered this woman thy servant from the great pain and perill of child birth grant we beseech thee most merciful father that she through thy help may both faithfully live and walk in her vocation according to thy wil in this life present and also may be partaker of everlasting glory in the life to come through Jesus Christ our Lord. Amen Common-Prayer Sotch Lit. 1 B. of Edw. 6. The woman that cometh to give thanks must offer accustomed offerings and if their be a Communion it is convenient that she receive the holy Communion The woman that cometh to give her thanks it is convenient that she receive the holy Communion if there be any at that time The woman that is purified must offer her chrysom and other accustomed offerings And if there be a Communion it is convenient that she receive the holy Communion Common Prayer 1 B. of Edw. 6. A F Comination against sinners with certain prayers to be used divers times in the year Scot. Lit. and especially on the first day of Lent commonly called Ash-wednesday The first day of Lent commonly called Ash-wednesday After Morning Prayer the people being called together by the ringing of a Bell and assembled in the Church the English Letany shall be said after the accustomed maner which ended the Minister shall go into the Pulpit G and say thus Scot. Lit. The People sitting and attending with reverence BRethren in the Primative Church there was a godly Discipline that at the beginning of Lent such persons as were notorious sinners were put to open peuauce H and punished in this world thâ—â— their souls might be saved in the day of the Lord And that other admonished by their example migâ—â— be more afraid to offend In the stead whereof until the said discipline may be restored again which thing is much to be wished it is thought good that at this time in your presence should be read the general sentences of Gods cursing against impeuitenâ— sinners gathered out of the xxvii Chapter of Deuteronomy and other places of scripture And that ye should answer to every sentence Amen To the intent that you being admonished of the great indignation of God against sinners 〈…〉 rather be called to earnest and true repentance and may walk more warily in these dangerous days fleeing from such vices for the which ye affirm â—â—th your own mouths the curse of God to be due Cursed is the man that maketh any carvâ—d or 〈◊〉 imagâ— an aâ—â—mination to the Lord the work of the hands of the crâ—â—ts-man and putteth it in a secret place to worship it And the People shall answer and say Amen Minister Cursed is he that curseth his father and mother Answer Amen Minister Cursed is he that removeth away the mark of his Neighbors Land Answer Amen Minister Cursed is he that maketh the 〈◊〉 to go out of his way Answer Amen Minister Cursed is he that â—â—â—teth in Judgement the right of the Stranger of them that be fatherless and of widows Answer Amen Minister Cursed is he that smiteth his neighbor seâ—â—â—tly Answer Amen Minister Cursed is he that lieth with his Neighbors wife Answer Amen Minister Cursed is he that taketh reward to stay the soul of innocent blood Answer Amen Minister Cursed is he that putteth his trust in man and taketh man for his defence and in his heart goeth from the Lord. Answer Amen Cursed are the unmerciful the fornicators and adulterers and the covetous persons the worshippers of Images slanderers drunkards and extorâ—oners Answer Amen Minister NOw seeing that all they be accursed as the Prophet David beareth witness which do erre and go astray from the Commandments of GOD let us remembring the dreadful Judgement hanging over our heads and being always at hand return unto our Lord God with all contrition and meekness of heart bewailing and lamenting our sinful lite knowledging and confessing our offences and seeking to bring forth worthy fruits of penance For now is the ax put unto the root of the trees so that every tree which bringeth not forth good fruit is hewen down and cast into the fire It is a fearful thing to fall into the hands of the living God He shall pour down ram upon the sinners snares fire and brimston storm and tempest this shall be their portion to drink For loe the Lord is commen out of his place to visit the wickedness of such as dwell upon the earth But who may abide the day of his coming Who shall be able to endure when he appeareth His fan is in his hand and he will purge his floor and gather his Wâ—eat into his barn but he will burn the chaff with unquenchable fire The day of the Lord cometh as a thieâ— upon the night And when men shall say peace and all things are safe then shall suddenly destruction come upon them as sorrow cometh upon a woman traveling with childe and they shall not escape Then shall appear the wrath of God in the day of vengeance which obstinate sinners through the stubbornness of their hâ—art have heaped unto themselves which â—â—spised the goodness patience and long sufferance of God when he called them continually to repentance
Paradice meaning thereby their Church Now though true it is these Adamiani were accounted Heretiques yet Epiphanius mentions this as their opinion not as their heresy Heresy it could not be which was embraced by the Orthodox Fathers of that Church who looked upon their Penitents under the same notion Praevaricati sunt pactum Dei in Ecclesia sicut praevaricatus est Adam in Paradiso sic isti ejiciantur de Ecclesia saith Hierome of the excommunicated persons of his daies They have broken the Covenant of their God in the Church as Adam transgressed in Paradise and declare they are his followers that as he out of Paradise so are they thrust out of the Church Augustine to the same purpose In hoc Paradiso id est Ecclesia solent à Sacramentis Altaris visibilibus homines disciplina Ecclesiastic a removeri In this Paradise I mean the Church Ecclesiastical discipline is wont to shut out some men from the visible Elements of the Altar A thing so clear as some derive the very institution of Ecclesiastical service from that President Now if any shall say that this expulsion was onely a sequestration of the Person excommunicated from the outward Communion and society of the faithful in Sacris and though these Testimonies firm the comparison betwixt such persons and Adam yet speak they short of the rite mentioned by Gratian viz. the driving them out of the Church as it denoteth the place of Gods worship I answer that there is no absolute necessity to limit the Interpretation to one which is appliable to both especially considering that the one so naturally results from the other And did these passages speak short yet others there are home enough that especially of St. Hierome who speaking of his Fabiola her not entring the Church saith Sacerdos ejecerat the Priest had cast her out where is full evidence both for the act of Expulsion it self from the Church and for the person expelling the Priest which according to the idiome of Antiquity alwaies imported none inferiour to the Bishop As for the restraint of this solemne exclusion to Gratian's word must be taken and for ought I see well it may considering nothing can be urged against it as labouring of any irrational absurdity As concerning Penitents presenting themselves at the Church door it is undoubtedly true there they were to stand during the time of Divine Service Fabiola before mentioned Non est ingressa Ecclesiam did not enter into the Church So the Roman Clergy writing to St. Cyprian in the vacancy of that Sea Adeant ad limen Ecclesiae sed non utique transiliant The Penitents may come to the threshold of the Church but step beyond they must not And this helps us to the reading of Tertullian's Adgeniculari charis Dei where it was aris Dei before If Penitents might not set so much as a foot over the threshold of Gods house they could not properly be said adgeniculari aris to kneel at the Altar There was indeed a great enmity between Altars and persons of that State so great as he who was absolved was said to be reconciled to the holy Altar Divino Altari And this reconciliation was not to the Altar it self neither but to the Sacramental Symbole consecrated at the Altar and then his postliminiation gave him liberty to approach no nearer the Altar then the Cancellum and consequently no Adgeniculation at the Altars indulged to the very faithfull themselves and if not to them much less to Penitents Their stations being then assigned them without doors there did they adgeniculari charis Dei supplicate the dear Saints of God as they entred the Church there did they beg patrocinium sanctae plebis ad Deum obsecrandum the assistance of the holy Congregation to entreat God in their behalf according to the Greek form mentioned before As for the Ceremonies related by Gratian which were indicative of interiour humiliation and as it were silent Confessions cause I have to think they were rather Spontaneous Compliances with the received Fashions of those times then the Result of any Ecclesiastical Canon but whither so or not so certain it is in use they were S. Cyprian describing Penitents in their splendid Formalities sets them out thus that they did stratos solo adhaerere cineri in cilicio sordibus volutare or as Tertullian solio cineri incubare cast down upon the floor wrap themselves up in filthy and course sachin So S. Hierome Fabiola saccum induerat ut errorem publice fateretur had put on saccloth that she might testifie to all the world she had fallen Nor is this all he addeth she stood in Ordine Poenitentium in the row of Penitents Discalceatis pedibus barefoot with her shoes off which Gratian maketh another rite appendant to Solemn Pennance In this posture and habit illoti sordulenti extra laetitiam to use Tertullian's phrase nastily defiled with dirt abandoning all signes of joy continued they all the time of sacred Offices untill that of the Eucharist was finished which being done and the Congregation risen as they were coming forth out of the Church the Penitents Sozomen tells us with howling and great lamentation fell groveling before them and the Bishop coming up to them cast himself prostrate also with great mourning the Congregation all be-drenched with tears then the Bishop rising up first and the rest after him he sent up his Prayers to God for them and so dismissed them Having thus laid down the several Scheams and Fashions of both Primitive Churches during the time of Pennance it will be now proper to survey how they recovered those Rites from which they fell For which work it is very probable in both Churches One peculiar day though not in both One and the same was set apart what that day was in the Greek Church I am not yet satisfied what in the Latine all those Ancient Rituallists published by Hittorph with Durandus Durantus and others of Later Edition who constantly fix it precisely upon Mandy-Thursday seem to put it out of question which possibly was exactly true in reference to the times wherein they wrote and not very wide from the more ancient limitation For S. Hierom giving us an account of Fabiola's Reception into the Comumon of the Faithfull saith It was sub diem Paschae very near Easter and must consequently fall into the holy week But S. Ambrose is most express in his epistle to Marcellina who sending her a kinde of Journal of that great Tumult about his not delivering up of the Church he giveth it this date Erat autem Dies quo sese Dominus sese pro nobis tradidit quo in Eccelesia Poenitentia relaxatur Now it was the Day whereon our Lord delivered himself for us whereon publick Pennance is released in the Church Nor was this a day of general release but restrained onely to such as had gone their full time of
the Alterations H Antiently Bishops visited in person An uniformity of Articles commended I The Canons 1603. not repugnant to the Act for uniformity The power of the civil Magistrate in Ecclesiastical matters K The occasion of the conference at Hampton-court L The Proclamation of King James obligatory to Obedience M Our service not taken out of the Masse-book N The Pye Several acceptations of the word O Apocryphal Lessons lawful to be read The Minister hath Liberty to exchange them for Canonical Scripture They are more edifying then many Chapters of the Canon appointed by the Directory P The Bishops to interpret in doubtful cases Q The several degrees of the first Reformation R What meant by the Minister saying daily prayer either privately or openly S Ceremonies of humane Institution lawful Proved by the several confessions of Reformed Churches T Order in the Church of Divine institution Orders to be obeyed not disputed where they are not simply unlawful V The Churches prudence and moderation in her first Reformation W Significant Ceremonies lawful X Superstition defined Y Our Ceremonies elder then the Masse-Book Directory a Popish word Z Scandal no just exception against our Liturgy by the confession of Geneva herself More scandalized and more justly by the Directory then our Common Prayer pag. 17. CHAP. II. A The division of the Psalmes very discreet The ancient manner of singing them various in Antiquity The 15. Cannon of the Council of Laodicea Expounded B Bookes and Chapters of Canonical Scripture least edifying omitted C The Rubrick for proper Lessons cleared D A necessary Caveat to Ministers E Differences between the former Kalendars and ours Why several Saints are added now more then formerly F Feasts instrumental to piety The Jews fasted on high festivals till noon Whence our Fasts before some Holy-dayes Why not before All. G Holy-dayes why fit to be established by Parliament Why instituted The Churches power to ordain them The judgment of forein Churches and Divines Zanchy cleared a demur upon the best Reformed Churches Our Holy-dayes not derived from the Pagans yet warrantable if they were pag. 55. CHAP. III. A Morning and Evening Prayer agreeable to the Jewish and Christian practice The three houres of Prayer in the Temple The 6. of private devotion B Where Morning and Evening Prayer are to be said Why the place left arbitrary to the Bishop C What meant by Chancels shall stand as they have done D Ornaments in Cathedrals E The Surplice defended and primitive practice set down F A discourse concerning the Translations of the Bible where the obstacle was that our Liturgy was not reformed in this particular G To begin with confession ancient H What meant by the word alone in the Rubrick of absolution I The Lords Prayer why pronounced in a loud voice K The primitive practice concerning Amen L The Versicles and Responds Canonical Scripture approved by Bucer M The original of the Doxology its antiquity N Hallelujah at what time to be used O The Invitatory what and why devised P The Number of Lessons in the Romish Church Our manner of reading them most conformable to antiquity The Contents of the Chapters of what use Q The primitive custome before every Lesson R The benefit of mixing Psalmes or Hymnes with Lessons S Te Deum how ancient T Benedicite ancient V Benedictus and other Hymns vindicated used by the Dutch Church W The Creed anciently no part of the Liturgy how imployed why called the Apostles the Catholick Church a phrase as ancient as Ignatius Reason why so called The variety of Symbols whence derived why the Creed pronounced standing X The Lord be with you whence derived Difference betwixt it and Peace be to you Y Let us pray an ancient formula Z Lord have mercy upon us c. called the lesser Litany A A O Lord shew thy mercy upon us c. are canonical Scripture B B Collects why so called p. 71. CHAP. IIII. A Catechising part of the Evening Office The want thereof the cause of heresie Judgement of the Synod of Dort Sermons where in the Primitive Church part of the Evening Office B Evening Prayer why so called An ancient Evening Hymn C The Doxology of the Pater Noster why omitted in our service D A necessary Rubrick added by the Scotch Liturgy E Athanasius his Creed falsly so called yet ancient and extant in Anno 600. after Christ. F Litanies Ancient in the Western Church long before Mamercus Reformed by Gregory the Great ours whence derived the Gesture proper for it G Wednesdaies and Fridaies why dayes of fastings Stations what and why so called Tertullian cleared H Forgiving our Enemies a peculiar of Christianity The Jewish and Romish practice contrary to it I Repeated Prayers most powerful K The Thanksgiving for Rain c. a necessary Reformation p. 97 CHAP. V. A The Introit what B Epistles and Gospels very necessary why Epistles when all are not so The reason and defence of that denomination C Advent what and why observed D Christmas day It s antiquity variously observed in the primitive times The precise day dubious and unnecessary to be known Calvin passionately for it Observed by the Synod of Dort and the Belgick Church A main argument for it E Two Communions anciently in one fore-mâ—n F Why the Feasts of St. Stephen St. John and Innocents are celebrated neer Christmas day G Antiquity of the Circumcision feast H Epiphany what Ancient I Ashwednesday and Lent the original and various observation of them K Palm Suâ—day how observed L The holy week why so called M Maunday Thursday a day of great note N Good-Friday anciently a very high day a day of general Absolution O Easter-Eve the great day of Baptising competents Watching the Sepulchre whence derived P Easter-day of Apostolical institution Q Easter-Mnoday and Easter-Tuesday very anciently observed R Dominica in Albis S Rogation dayes why instituted T Ascension day why rarely mentioned in Antiquity Pentecost what Synods anciently summoned about this time V Whitsunday why so called a private conjecture W St. Andrews day why the first festival X Conversion of St. Paul why not observed Paul and Peter one intire festival anciently and of late years Y The Purification of Mary anciently how called why Candlemass-day Z The Annuntiation of the Virgin Mary how Ancient A St. Philip and Jacob and All-Saints B St. Peter hath no single day C The Festival of Mary Magdalen why discontinued p. 133. CHAP. VI. A Immediately after what meant by it a Bell usually rang betwixt morning Prayer and the Sermon so also in Scotland B Notorium what who notorious Offenders in the sense of our Church the 109 Canon the Committee 1641. the Ordinance of Parliament Octob. 20. 1645. the Imperial Law Primitive practice our Saviours president in admitting Judas The main reason for free admission C Charity how necessary to a Communicant One loaf in the primitive Church Agapae the holy Kiss D The Table where to stand in Communion time E
meant by Presbyteri consignant in the counterfeit Ambrose F Vnction or Chrism an ancient ceremony belonging to Confirmation why separated at length from it and indulged to Presbyters The Arausican Council diversity of readings Sirmundus his Edition defended Whence two Chrismations in the Church of Rome G Signing with the Cross a companion of unctson H Children when anciently confirmed I Communication of the Eucharist to succeed presently upon Confirmation p. 261. CHAP. X. A. The Matrimonial Office very necessary Marriage ought to be blessed by a Minister Our Saviour and the Primitive Fathers did it Set forms anciently used B. Times prohibited for Marriage upon what Law founded The Directory as guilty of Popery therein as our Church C. Marriage anciently celebrated ad ostium Ecclesiae D Mutual consent of both Parties necessary Espousals what E The giving of the Woman ancient F. The excellence of the English mode in receiving the Wife from the Priest G. The right hand a Symbole of fidelity H. A Ring why given by the man The ancient use of Rings I. Why the Ring is laid upon the Book K. Why the Ring is put upon the 4th singer the usual reason rejected L With my Body I thee worship what meant by it M. The blessing ought to be by imposition of hands N. Why the married couple to communicate O. The visitation of the sick a necessary Office P. A sound faith how necessary Q. Charity very necessary to a dying man R. So also Almes-giving S. Absolution how commendable and comfortable The several kinds of absolution T. Extreme unction why laid aside V. Communion of the sick vindicated Calvin foâ— it W. Reservation of the consecrated Elements anciently very laudable X. The various customs of bearing the Corps to Church Copiatae what Why Hymns sung all along as the corps was born Y. The Resurrection of our bodies ought to be the chief of our Meditations upon funeral occasions Z In sure and certain hopes c. What meant by it AA Prayer for the Dead in the Romish Church implyeth not Purgatory The mind of the Breviary opened Trentals what BB. Communion at Burials ancient why now laid aside The Original of Oblations Doles at Funerals and Mortuaries p. 291 CHAP. XI A The grounds of Thanksgiving after Child-birth why rather for this than other deliverances B Our Church doth not Judaize Difference betwixt our practice and Jewish Purification C What meant by the word Church into which the woman is to come D The woman not enjoined a veil F The 121 Psalm not abused E But deliver us from evil why returned by way of response F Commination how often used in the year G Why read in the Pulpit A discourse of reading-Desks none setled by Rule before the Canons 1603. upon what occasion devised H A Discourse of publick Pennance By whom it was imposed and how long to continue The several motions of it in the Greek Church What meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what and what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Errours noted in the Editions of Zonaras and Balsamon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Penitential customs in the Western Church Africa most severe and why The ancient mode of Excommunicating of notorious offenders out of Gratian Discourse upon it Adgeniculari charis Dei in Tertullian Penitents when reconciled in the Latine Church The Ancient Discipline commended and Vote for its restauration I What meant by the word Curate in our Liturgy K Homilies whether part of our Churches Service And whether the Doctrine of our Church L Calvins Epistle to the Protector mis-dated in all Editions p. 315 FINIS THE BOOK OF COMMON PRAYER AND Administration of the SACRAMENTS AND Other RITES and CEREMONIES OF THE CHURCH OF ENGLAND CHAP. I. An Act for the uniformity of Common-Prayer and service in the Church and administration of the Sacraments WHere at the death of our late soveraign Lord King Edward the sixt there remained one uniform order of common service and prayer and of the administration of Sacraments Rites and Ceremonies in the Church of England which was set forth in one book entituled the book of Common-prayer and administration of the sacraments and other rights and ceremonies in the Church of England authorized by act of Parliament holden in the lift and sixt years of our said late soveraign Lord king Edward the sixt entituled an Act for the uniformity of Common-prayer and administration of the Sacraments the which was repealed and taken away by act of Parliament in the first yeer of the raign of our late soveraign Lady Queen Marie to the great decay of the due honour of God and discomfort to the professours of the truth of Christs religion Be it therfore enacted by the authority of this present Parliament that the said statute of repeal and every thing therein contained onely concerning the said book and the service administration of Sacraments rites and ceremonies contained or appointed in or by the said book shall be void and of none effect from and after the feast of the Nativity of Saint John Baptist next coming And that the said book with the order of service and of the administration of Sacraments rites and ceremonies with the alteration and additions therein added and appointed by this statute shall stand and be from and after the said feast of the Nativity of Saint John Baptist in full force and effect according to the tenour and effect of this statute any thing in the aforesaid statute of repeal to the contrary notwithstanding And further be it enacted by the Queens highnesse with the assent of the Lords and Commons of this present Parliament assembled and by the authority of the same that all and singular ministers in any Cathedral or parish Church or other place within this realm of England Walâ—s and the marches of the same or other the Queens dominions shall from and after the feast of the Nativity of saint John Baptist next coming be bounden to say and use the Mattins Even-song celebration of the Lords Supper and administration of each of the sacraments and all other common and open prayer in such order and form as is mentioned in the said book so authorized by Parliament in the said fift and sixt year of the raign of king Edward the sixt with one alteration or addition of certain Lessons to be used on every Sunday in the year and the form of the Letanie altered and corrected and two sentences onely added in the delivery of the Sacrament to the Communicants and none other or otherwise And that if any manner of Parson Uicar or other whatsoever minister that ought or should sing or say common prayer mentioned in the said book or minister the sacraments from and after the feast of the â—ativity of saint John Baptist next coming refuse to use the said common prayers or to minister the sacraments in such Cathedral or parish Church or other places as he should use to minister the same in such order and form as
they be mentioned and set forth in the said book or shall wilfully or obstinately standing in the same use any other rite ceremony order form or manner of celebrating of the Lords supper openly or privily or Mattins Even-song administration of the sacraments or other open prayers then is mentioned and set forth in the said book Open prayer in and throughout this act is meant that prayer which is for other to come unto or hear either in common Churches or private Chappels or oratories commonly called the service of the Church or shall preach declare or speak any thing in the derogation or depraving of the said book or any thing therein contained or of any part thereof and shall be thereof lawfully convicted according to the laws of this Realm by verdict of xii men or by his own confession or by the notorious evidence of the fact shall lose and forfeit to the Queens highnesse her heires and successors for his first offence the profit of all his spiritual benefices or promotions coming or arising in one whole year next after his conviction And also that the person so convicted shall for the same offence suffer imprisonment by the space of six moneths without baile or mainprise And if any such person once convict of any offence concerning the premises shall after his first conviction eftsoons offend and be thereof in form aforesaid lawfully convict that then the same person shall for his second offence suffer imprisonment by the space of one whole yeer and also shall therefore be deprived ipso facto of all his spiritual promotions And that it shall be lawful to all patrons or donors of all and singular the same spiritual promotions or of any of them to present or collate to the same as though the person and persons so offending were dead And that if any such person or persons after he shall be twise convicted in form aforesaid shall offend against any of the premises the third time and shall be thereof in form aforesaid lawfully convicted that then the person so offending and convicted the third time shall be deprived ipso facto of all his spiritual promotions and also shall suffer imprisonment during his life And if the person that shall offend and be convict in form aforesaid concerning any of the premisses shall not be beneficed nor have any spiritual promotion that then the same person so offending and convict shall for the first offence suffer imprisonment during one whole yeer next after his said conviction without haile or mainprise And if any such person not having any spiritual promotion after his first conviction shall eftsoons offend in any thing concerning the premisses and shall in form aforesaid be therefore lawfully convicted that then the same person shall for his second offence suffer imprisonment during his life And it is ordained and enacted by the authority abovesaid that if any person or persons whatsoever after the said feast of the Nativity of Saint John Baptist next coming shall in any Enterludes Playes Songs Rimes or by other open words declare or speak any thing in the derogation depraving or despising of the same book or of any thing therein contained or any part thereof or shall by open fact deed or by open threatnings compel or cause or otherwise procure or maintain any Parson Uicar oâ— other Minister in any Cathedral or Parish Church or in Chappel or in any other place to sing or say any common and open prayer or to minister any Sacrament otherwise or in any other manner and form then is mentioned in the said book or that by any of the said means shall unlawfully interrupt or let any Parson Uicar or other Minister in any Cathedral or Parish Church Chappel or any other place to sing or say common and open prayer or to minister the Sacraments or any of them in such manner and form as is mentioned in the said book that then every such person being thereof lawfully convicted in form abovesaid shall forfeit to the Queen our Soveraign Lady her heires and successours for the first offence an hundred marks And if any person or persons being once convict of any such offence eftsoons offend against any of the last recited offences and shal in form aforesaid be thereof lawfully convict that then the same person so offending and convict shall for the second offence forfeit to the Queen our soveraign Lady her heires and successours four hundred marks And if any person after he in form aforesaid shall have been twice convict of any such offence concerning any of the last recited offences shall offend the third time and be thereof in form abovesaid lawfully convict that then every person so offending and convict shall for his third offence forfeit to our Soveraign Lady the Queen all his goods and chattels and shall suffer imprisonment during his life And if any person or persons that for his first offence concerning the premisses shall be convict in form aforesaid do not pay the sum to be payed by vertue of his conviction in such manner and form as the same ought to be payed within six weekes next after his conviction that then every person so convict and so not paying the same shall for the same first offence instead of the said sum suffer imprisonment by the space of six monethes without vaile or mainprise And if any person or persons that for his second offence concerning the primises shall be convict in form aforesaid do not pay the said sum to be payed by vertue of his conviciton and this estatute in such manner and form as the same ought to be paid within six weeks next after his said second conviction that then every person so convicted and not so paying the same shall for the same second offence in the stead of the said sum suffer imprisonment during twelve moneths without baile or mainprise And that from and after the said feast of the Nativity of saint John Baptist next coming all and every person and persons inhabiting within this Realm or any other the Queens Majesties dominions shall diligently and faithfully having no lawful or reasonable excuse to be absent endeavour themselves to resort to their Parish Church or Chappel accustomed or upon reasonable let thereof to some usual place where common prayer and such service of God shall be used in such time of let upon every Sunday and other dayes ordained and used to be kept as Holy-dayer and then and there to abide orderly and soberly during the time of Common prayeâ— preachings or other service of God there to be used and ministred upon pain and punishment by the censures of the Church and also upon pain that every person so offending shall forfeit for every such offence xii d. to be levied by the Church Wardens of the Parish where such offence shall be done to the use of the poor of the same Parish of the goods lands and tenements of such offender by way of distresse And for due
of Common prayer or Divine service as appeareth by the ancient Liturgies of the Greek and Latine Churches This was done as for other great causes so likewise for retaining an uniformity in Gods worship a thing most beseeming them that are of one and the same profession For by the form that is kept in the outward worship of God men commonly judge of Religion If in that there be a diversity strait they are apt to conceive the Religion to be diverse Wherefore it were to be wished that the whole Church of Christ were one as well in form of publick worship as in doctrine And that as it hath but one Lord and one Faith so it had but one heart and one mouth This would prevent many schismes and divisions and serve much to the preserving of unity But since that cannot be hoped for in the whole Catholick Christian Church yet at least in the Churches that are under the protection of one Soveraigne Prince the same ought to be endeavoured It was not the least part of our late Soveraigne King JAMES of blessed memory his care to work this uniformity in all his Dominions but while he was about to do it it pleased God to translate him to a better kingdome His Majestie that now raigneth and long may he raigne over us in all happinesse not suffering his Fathers good purpose to fall to the ground but treading the same path with the like zeal and pious affection gave order soon after his coming to the Crown for the framing of a Book of Common prayer like unto that which is received in the Churches of England and Ireland for the use of this Church After many lets and hindrances the same cometh now to be published to the good we trust of all Gods people and the increase of true piety and sincere devotion amongst them But as there is nothing how good and warrantable soever in it self against which some will not except so it may be that exceptions will be taken against this good and most pious work and perhaps none more pressed then that we have followed the Service book of England But we should desire them that shall take this exception to consider that being as we are by Gods mercie of one true profession and otherwise united by many bonds it had not been fitting to vary much from theirs our especially coming forth after theirs seeing the disturbers of the Church both here and there should by our differences if they had been great taken occasion to work more trouble Therefore did we think meet to adhere to their form even in the festivals and some other rites not as yet received nor observed in our Church rather then by omitting them to give the Adversary to think that we disliked any part of their service Our first Reformers were of the same minde with us as appeareth by the ordinance they made that in all the Parishes of this Realm the Common-prayer should be read weekly on Suâ—daies and other Festival dayes with the Lessons of the old and new Testament conform to the order of the book of Common prayer meaning that of England for it is known that divers years after we had no other order for common prayer This is recorded to have been the first head concluded in a frequent Councel of the Lords and Barons professing Christ Jesus We keep the words of the history Religion was not then placed in rites and gestures nor men taken with the fancie of extemporary prayers Sure the publick worship of God in his Church being the most solemn action of us his poor creatures here below ought to be performed by a Liturgie advisedly set and framed and not according to the sudden and various fancies of men This shall suffice for the present to have said The God of mercy confirm our hearts in his truth and preserve us alike from prophanenesse and superstition Amen Of Ceremonies why some be abolished and some reteined OF such Ceremonies as be used in the Church and have had their beginning by the institution of man some at the first were of godly entent and purpose devised and yet at length turned to vanity and superstition some entred into the Church by undiscreet devotion and such a zeal as was without knowledge and for because they were winked at in the beginning they grew daily to more and more abuses which not only for their unprofitablenesse but also because they have much blinded the people and obscured the glory of God are worthy to be cut away and clean rejected Other there be which although they have been devised by man yet is it thought good to reserve them still as well for a decent order in the Church for the which they were first devised as because they pertein to edification whereunto all things done in the Church as the Apostle teacheth ought to be referred And although the keeping or omitting of a Ceremony in it selfe considered is but a small thing yet the wilfull and contemptuous transgression and breaking of a common order and discipline is no small offence before God Let all things be done among you saith Saint Paul in a seemly and due order The appointment of the which order pertaineth not to private men therefore no man ought to take in hand nor presume to appoint or alter any publick or common order in Christs Church except he be lawfully called and authorized thereunto And whereas in this our time the mindes of men are so divers that some think it a great matter of conscience to depart from a piece of the least of their Ceremonies they be so addicted to their old customes and again on the other side some be so new fangled that they would innovate all things and so despise the old that nothing can like them but that is new It was thought expedient not so much to have respect how to please and satisfie either of these parties as how to please God and profit them both And yet lest any man should be offended whom good reason might satisfie here be certain causes rendred why some of the accustomed Ceremonies be put away and some reteined and kept still Some are put away because the great excesse and multitude of them hath so increased in these latter dayes that the burden of them was intollerable whereof Saint Augustine in his time complained that they were growen to such a number that the state of a Christian people was in worse case concerning the matter then were the Jews And he counselled that such yoke and burden should be taken away as time would serve quietly to do it But what would saint Augustine have said if he had seen the ceremonies of late dayes used among us whereunto the multitude used in his time was not to be compared This our excessive multitude of ceremonies was so great and many of them so dark that they did more confound and darken then declare and set forth Christs benefits unto us And besides this Christs Gospel
our Church hath good warrant from that rule of the Apostle Let all things be done to edification Proper Lessons to be read on Sundayes This table was added by the Reformers under Queen Elizabeth the former books having no Lessons appointed for the Lords dayes And therefore unto the fourth paragraph of the page preceding these words for the Sundayes or were added and to these Lessons the Act for uniformity hath relation But at the same time there were also added many proper Lessons for certain holy dayes which had Epistles and Gospels assigned them but no proper Lessons untill then why then was not the addition of these Lessons expressed in the Act as well as those for Sundayes The answer is because they were already comprehended in the provision of the Paragraph before cited under these words And here is to be noted that whensoever there be any proper Lessons appointed for any feast moveable or inmoevable c. where the word whensoever is not to be limited to the then present order of the Church but extended to any further constitution appointed by the same Authority at another time so that be the appointment in the present or in the future tense the Paragraph is comprehensive of both Matth. 3. I finde in the Scotch Liturgy in all the Cambridge impressions of our Book of Common Prayer and some others of the London edition a manifest errour in rendering here the 13. of Matth. for the third expresly varying from the Liturgies of Edw the 6. the 1. 2. and from that of Q. Elizabeth all which give us the third of Matth. and conformable is the Kalender of the very impressions formerly cited as erroneous This slip is taken in truth ex traduce from the first Church-Book printed in King James his time which ought to be the standard for ensuing times and which hath it the 13. of Matth. That it ought to be the third is without dispute upon comparing the two Chapters together and therefore Ministers should do well to observe it henceforward taking their directions from the Kalender not from this Table The like mistake is also current through all the same Impressions in the proper Psalmes appointed for Whitsunday where the xlvii is evidently put for the lxvii and the x mislaid In the Kalendar there is little observable yet because some perhaps will be desirous to understand the several diversities betwixt the last and the two first I shall briefly note them out for their satisfaction First then upon the account of the Sundayes and some holydayes having de novo Proper Lessons assigned them as I said before our Kalendar differeth from the former Smectymnuus hath taken the pains to tell us the diversity is an Omission of 32. and an Addition of 47. Chapters of the Old Testament besides many out of the Apocrypha if so as so it is then I hope forty seven for thirty two is a fair amends and might have passed without a Cavil Secondly in the first Kalendar St. Paul Barnabas Mary Magdalene are in their Scarlet in the two latter in their Sables Thirdly in the first there are no Saints dayes mentioned but such as are in the Rubrick In the second onely besides Pauls and Barnabas St. George St. Laurence and St. Clement In the last very many more not that we repute them all for Saints or holy men so are the very words of the Admonition to the Reader in Praeces privatae But that they may be as notes of some certain things and fixed seasons the knowledge of which is very beneficial That is in civil relations most great faires being kept and many ancient rents and services being payable upon those dayes Lastly in the first and second no fasts on the vigils of any Saint in the last many are added But whereas Smectymnuus woul perswade the world that what were fish-dayes before were in the latter Kalendar called Fasting-dayes and do strongly endeavour to charge it as an innovation upon our Church I hope by this time they have seen their error for certainly Fasting-dayes were never stiled fish-dayes by any former Liturgie since the Reformation nor by any Injunctions of Henry the eight nor of Edw. the 6. nor of Queen Elizabeth but constantly Fasting-dayes Between the Scotch Liturgie and ours there is in the Kalendar a greater change and more to the gust of our opponents All Apocryphal Chapters being proscribed out of the Sunday and week dayes service by that Liturgy and but a few admitted as proper Lessons for some festivals Again whereas ours begins the Prophet Esay at Advent the Scotch begins it the 28. of July Fast Too daily experience teacheth us that nothing blunts the edge of holy Zeal or disposeth the soul to the performance of sacred duties more then an intemperate surcharge of meat or drink if so by the consequence of contrary causes producing contrary effects nothing doth more purify the spirit of man from earthly reflections or whet it's appetite to heavenly concernments and acts of Religion then Fasting and abstinence proportioned agreeable to the several conditions of several persons Upon which very account amongst the Jews such Feasts as were celebrated with the most solemn service were most strictly fasted in the fore-noon untill mid-day or their sixt hour that is until after their morning service This is the reason that the Pharisees cavill'd at our Saviour in relation to his disciples saying Thy disciples do that which is not lawful to do upon the Sabbath day Matth. 12. 2. what was that not because they pluckt the ears of corn but because they eat them breaking thereby the fore-noone fast of the sabbath as they pretended So also when some mockt at the Apostles Acts 2. 13. as drunk when they were miraculously filled with the holy Ghost on the day of Pentecost Peter refuteth the calumny from the cool of the day For these are not drunk as ye suppose seeing it is but the third houre of the day and they were interdicted both meat and drink until the sixth As for the fasts intended in the Kalendar by our Church as antecedent to their respective holydayes I finde no direct nor expresse example of them in the Primitive Church But very obvious nothing more is the devout practise of those early Christians imploying the nights preceding their great festivals in humiliations lying on the floore watchings teares and such outward acts of inward humiliation But in tract of time abuses stealing in and defiling those sacred exercises the Church say learned men changed those night-vigils and watchings into Diurnall fasts But it will be here demanded why are fasts prefixt to some holy-dayes and not to all My answer is Proceeding in due order The first of Jan. being the Circumcision is but of late known by that name and anciently called the Octave of Christs nativity and Octaves never were assigned their vigils in the Primitive Church The Epiphany is no saints day Again if Theophilus Alexandrinus as he is cited
his Ministers to declare and pronounce to his people being penitent the absolution and remission of their sins he pardoneth and absolveth all them which truely repent and unfeignedly beleeve his holy Gospel Wherefore we beseech him to grant us true repentance and his holy spirit Scot. Lit. That we may receive from his absolution from all our sins that those things may please him which we â—o at this present and that the rest of our life hereafter may be pure and holy so that at the last we may come to his eternal joy through Jesus Christ our Lord. The people shall answer Amen Common prayer 1. B. of Edw. 6. Then shall the Minister begin the Lords Prayer with a loud voice Scot. Lit. And in this and in all other places of the Lit. where the last words for thine is the kingdom are expressed the Presbyter shall read them But in all places where they are not expressed he shall end at these words But deliver us from evil Amen The Priest being in the Quire shall begin with a loud voice the Lords Prayer called the Pater noster OUR father which are in heaven hallowed be thy â—ame Thy kingdom come Thy will be done in earth as it is in heaven Give us this day our dayly bread And forgive us our trespasses as we forgive them that trespasse against us And lead us not into temptation But deliver us from evil Scot. Lit. for thine is the kingdome the power and the glory for ever and ever K Amen Then likewise he shall say O Lord open thou our lips Answer And our mouth shall shew forth thy praise Priest O God make speed to save us Answer O Lord make hast to help us Priest Scotch Liturgy then all of them standing up the Presbyter shall say or sing Glory be to the Father and to the Son c. As it was in the beginning is now c. Praise ye the Lord. 1. B. of Edw. 6. O Scot. Lit. Answer The Lord be praised N And from Easter to Trinity Sunday Allelujah COMMON PRAYER Then shall be said or sung this Psalm following O Come let us sing unto the Lord c. Psal. 95. Then shall follow certain Psalmes in order as they be appointed in a Table made for that purpose except there be proper Psalmes appointed for that day And at the end of every Psalm through the year and likewise in the end of Renedictus Benedicite Magnificat and Nunâ— dimittis shall be repeated Glory be to the Father c. Scot. Lit. And the people shall answer As it was in the beginning c. every one standing up at the same Then shall be read two Lessons distinctly with a loud voice that the people may hear The first of the old Testament the Second of rhe new like as they be appointed by the Kalender except there be proper Lessons assigned for that day the priest that readeth the Lesson standing and turning him so as he may best be heard of all such as be present R And before every Lesson the Priest shall say thus The first second third or fourth Chapter of Genesis or Exodus Matthew Mark or other like as is appointed in the Kalender And in the end of every Chapter he shall say Here endeth such a Chapter of such a book And to the end the people may the better hear in such places where they do sing there shall the Lessons be sung in a plain tune after the manner of distinct reading and likewise the Epistle and Gospel Common Prayer 1 B. of Edw. 6. After the first Lesson shall follow T Te deum Laudamus in English dayly through the whole year And after the first Lesson shall follow Te Deum Laudamus in English dayly throughout the year except in â—ent all the which time in the place of te Deum shall be used Benedicite omnia opera Domini Domino in English as followeth WE praise thee O God we acknowledge thee to be the Lord. All the earth doth worship thee the Father everlasting To thee all Angels cry aloud the heavens and all the powers therein To thee Cherubin and Seraphin continually do cry Holy holy holy Lord God of Sabbath Heaven and earth are full of the majesty of thy Glory The glorious company of the Apostles praise thee The goodly fellowship of the prophets praise thee The noble Army of Martyrs praise thee The holy Church throughout all the world both knowledge thee The Father of an infinit majestie Thy honorable true and onely Son Also the holy Ghost the comforter Thou art the King of Glory O Christ. Thou art the everlasting son of the Father When thou tookest upon thee to deliver man thou didst not abhor the Uirgins womb When thou hadst overcome the sharpnesse of death thou diddest open the Kingdome of heaven unto all beleevers Thou sittest on the right hand of God in the glory of thy Father We beleeve that thou shalt come to be our judge We therefore pray thee help thy servants whom thou hast redeemed with thy pretious blood Make them to be numbred with thy Saints in glory everlasting O Lord save thy people and blesse thine heritage Govern them and lift them up for ever Day by day we magnifie thee And we worship thy name ever world without end Uouchsafe O Lord to keep us this day without sin O Lord have mercy upon us have mercy upon us O Lord let thy mercy lighten upon us as our trust is in thee O Lord in thee have I trusted let me never be confounded Or this Canticle V Benedicite omnia orpra domini domino O All ye works of the Lord blesse ye the Lord praise him and magniffe him forever O ye Angels of the Lord blesse ye the Lord. praise him and magnifie him forever O ye heavens blesse ye the Lord praise him and magnfie him for ever O ye waters that be above the fitmament blesse ye the Lord praise him and magnify him forever O all ye powers of the Lord blesse ye the Lord praise him and magnify him for ever O ye Sun and Moon bless ye the Lord praise him and magnifie him for ever O ye stars of heaven blesse ye the Lord praise him and magnifie him for ever O ye showers and dew blesse ye the Lord praise him and magnifie him for ever O ye winds of God blesse ye the Lord praise him and magnify him for ever O ye fire and heat blesse ye the Lord praise him and magnify him for ever O ye winter and summer bless ye the Lord praise him and magnify him for ever O ye dews and frosts blesse ye the Lord praise him and magnify him for ever O ye frosts and cold blesse ye the Lord praise him and magnify him for ever O ye 〈◊〉 snow blesse ye the Lord praise him and magnify for ever O ye nights and dayes blesse ye the Lord praise him and magnify him for ever O ye
light and darknesse blesse ye the Lord praise him and magnify him for ever O ye lightnings and 〈◊〉 blesse ye the Lâ—â—d praise him and magnify him for ever O let the 〈◊〉 â—â—esse the Lord yea let it praise him and magnify him for ever O ye mountains and hils â—lesse ye the Lord praise him and magnify him for ever O all ye green things upon the earth blesse ye the Lord praise him and magnify him for ever O ye wells blesse ye the Lord praise him and magnify him for ever O ye seas and floods blesse ye the Lord praise him and magnify him for ever O ye Whales and all that move in the waters blesse ye the Lord praise him and magnify him for ever O all ye fouls of the aire blesse ye the Lord praise him and magnify him for ever O all ye beasts and cattle blesse ye the Lord praise him and magnify him for ever O ye children of men bless ye Lord praise him and magnify him for ever O let Israel bless the Lord praise him and magnify him for ever O ye priests of the Lord bless ye the Lord praise him and magnify him for ever O ye servants of the Lord bleâ—e ye the Lord praise him and magnify him for ever O ye spirits and souls of the righteous blesse ye the Lord praise him and magnify him for ever O ye holy and humble men of heart blesse ye the Lord praise him and magnify him for ever O Ananias Azarias and Misael bless ye the Lord praise him and magnify him for ever Glory be to the Father and to the Son and to the holy Ghost As it was in the beginning is now c. And after the second Lesson shall be used and said V Benedictus in English as followeth BLessed be the Lord God of Israel c. Glory be to the Father and to the Son c. As it was in the beginning is now c. Or else this Psalm O Be joyfull in the Lord all ye lands c. Psalm 100. Glory be to the Father and to the Son c. As it was in the beginning is now c. 1. B. of Edw. 6. Then shall be said dayly throughout the year the Prayers follwing as well at Evensong as at Mattens all devoutly kneeling Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us The Common Prayer 1. B. of Edw. 6. Then shall be said Scot. Lit. or sung the creed by the Priest and the people standing The shall the minister say the Greed and the Lords prayer in English with a loud voice I Believe in God the father Almighty maker of heaven and earth and in Jesus Christ his only son our Lord which was conceived by the Holy Ghost born of the Uirgin Mary suffered under Ponce Pilate was crucified dead and buried he descended into Hell the third day he rose again from the dead he ascended into Heaven and sitteth on the right hand of God the father almighty from thence shall he come to judge the quick and the dead I beleeve in the holy Ghost the holy Catholick Church the Communion of Saints the forgivenesse of sins the resurrection of the body and the life everlasting Amed And after that these prayers following as well at Evening Prayer as at Morning Prayer all devoutly kneeling the Priest first pronouncing with a loud voice The Lord be with you This salutation and answer do enter between the Versicles and the Collect for the day in the first Book of Edward the sixt Answer  And with thy spirit  The Priest Let us pray Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Then the Priest Clarks and people shall say the Lord Prayer in English with a loud voice Our father which are in heaven c. 1. B. of Edw. 6. Answer But deliver us from evil Then the Priest standing up shall say O Lord shew thy mercy upon us Answer And grant us thy salvation Priest O Lord save the King Answer And mercifully hear us when we call upon thee Priest Indue thy ministers with righteousnesse Answer And make thy chosen people joyful Priest O Lord save thy people Answer And blesse thine inheritance Priest Give peace in our time O Lord. Answer Because there is none other that fighteth for us but onely thou O God Priest O God make clean our hearts within us Answer And take not thy holy Spirit from us Then shall follow 1. B. of Edw. 6. dayly Three Collects The first of the day which shall be the same that is appointed at the Communion The second for Peace The third for Grace to live well And the two last Collects shall never alter but dayly be said at morning Prayer throughout all the year as followeth 1 B. of Edw. 6. the Priest standing up and saying Let us pray then the Collect for the day The second Collect for peace O God which art the author of peace and lover of concord in knowledge of whom standeth our eternal life whose service is perfect freedom defend us thy humble servants in all assaults of our enemies that we surely trusting in thy defence may not fear the power of any adversaries through the might of Jesus Christ our Lord. Amen The Third Collect for Grace O Lord our heavenly father Almighty and everlasting God which hast safely brought us to the beginning of this day defend us in the same with thy mighty power and grant that this day we fall into no sin neither run into any kinde of danger but that all our doings may be ordered by thy governance to do alwayes that is righteous in thy sight through Jesus Christ our Lord Amen Scot. Lit. After this Collect ended followeth the Letany and if the Letany be not appointed to be said or sung that morning then shall be next said the prayer for the Kings Majesty with the rest of the Prayers following at the end of the Letany and the Benediction Annotations upon CHAP. III. A Morning and Evening Prayer agreeable to the Jewish and Christian practice The three houres of Prayer in the Temple The 6. of Private devotion B Where Morning and Evening prayer are to be said Why the place left arbitrary to the Bishop C what meant by Chancels shall stand as as they have done D Ornaments in Cathedrals E the Surplice defended and Primitive practise set down F A discourse concerning the Translations of the Bible where the obstacle was that our Liturgy was not reformed in this particular G To begin with confession ancient H What meant by the word alone in the Rubrick of absolution I The Lords Prayer why pronounced in a loud voice K The Primitive practise concerning Amen L The versicles and Responds Canonical Scripture approved by Bucer M The original of the Decalogy its antiquity N Hallelujah at what times to be used O The Invitatory what and why devised P The Number of Lessons in the Romish
Church Our manner of reading them most conformable to antiquity The Contents of the Chapters of what use Q The Primitive custome before every Lesson R The Benefit of mixing Psalmes or hymnes with Lessons S Te deum how ancient T Benedicite ancient V Benedictus and other hymns vindicated used by the Dutch Church W The Creed anciently no part of the Liturgy how imployed why called the Apostles the Catholick Church a phrase as ancient as Ignatius reason why so called The variety of Symbols whence derived why the Creed pronounced standing X The Lord be with you whence derived difference betwixt it and Peace be to you Y Let us pray an ancient formula Z Lord have mercy upon us c. called the Lesser Litany AA O Lord shew thy mercy upon us c. are canonical Scripture BB Collects why so called MOrning and Evening Prayer Prayer ought to be made as oft as occasion requireth as there is daily occasion so there must be daily prayer Our daily sins exact a daily confession our daily wants teach us as our Saviour prescribed us to say Give us this day our daily bread The Lords mercies are new every morning so should our prayers and thanksgivings be new in practice though the same in form Upon this account were the Diurnal sacrifices of the Temple upon this account did the Primitive Christians practice it sacrificia quot idie ceâ—â—bramus we daily offer sacrifices to God saith Cyyrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theodoret. Yea not only daily but twice a day at Morning and Evening according to the order of our Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome all the faithful can bear witness of this how it is observed in the Morning and Evening Service and to the same purpose d Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Morning Prayers and Hymns are continually used in the holy Church as also Evening Prayers and Hymns what these morning and evening hymns were shall be seen afterwards As for the hour of morning prayer with us it is nine in the forenoon agreeable to the Primitive practice of the Greek Church especially derived either from the miraculous descent of the holy Ghost at that hour upon the Apostles or from the Jewish custome of assembling for the performance of Religious duties at that hour their Third whereof instances there are enough in H. Scripture This in all probability of divine establishment not so I conceive the next or sixth in order of Canonical hours this being added by private devotion at which hour after dinner devout people resorted to the Temple to offer up their more pecular supplications in reference to their private and proper wants So Hannah rose up early after they had eaten in Shiloh and after they had drunk and went into the Temple and prayed unto the Lord. 1 Sam. 1. 9. whence old Eli mistook her to be drunk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Chrysostome from the heat of the day for it was about noon So the Prophet David at Morning and Evening and at high noon day will I rise up to praise thee In conformity to which the Antient Christians preserved the same observation though satisfied I am not that it was an universal practice because Clemens Alexandrinus restraineth it to some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some allot set hours for Prayers the Third Sixth and Ninth Except it shall be otherwise determined by the Ordinary c. The first Reformat on putting a positive restraint that general upon all Divine Offices to the Chorus or Quire Bucer whose judgment was called in to aid by Arch-Bishop Cranmer in order to a future Reformation of our Liturgy justly faulted it wishing quam primum corrigi that with all expedition it might be mended for Oportet ut sacra omnia Populus audiant percipiant que religione summâ Fit it is that all holy offices the people should both hear and minde with all possible devotion and this they could not doe in such Churches where the high Altars were disposed very distant from the Nave or Body of the Church by the interposition of a Belfrey as in many places it happened Thereupon in the next Liturgy order was given for the service to be used in such places of the Church c. as the people might best hear And if controverted the Ordinary to determine the place Now the last Reformers in Q. Elizabeth her time observing that in many Churches the edification of the people might be secured and the ancient practice observed restored the service to its former station leaving notwithstanding an overruling power in the Ordinary to dispose it otherwise if he saw just cause so to doe Whereby it appeareth that the Bishops lately enjoyning the service to be said at the holy Table or in the Chancel did not innovate but held to the Rubrick and that the officiating in the Desk was a swerving from the rule unless where it was able to shew Episcopal dispensation expresly to warrant it And the Chancels shall stand as they have done In the beginning of the Reformation under King Edward the 6. his Reign Altars were taken down upon good and godly consideration as King Edwards Letter to Bishop Ridley imports But as there is no constat that all altars were then taken down for the letter speaketh but of most part not of all the Churches in the Realm so is it dubious whether they were taken down by publick order or popular tumult for the consideration might be good and Godly yet the way of proceeding therein not approvable But taken down they were and by way of concomitancy probably in many places the steps of ascent were levelled also set so as some were notwithstanding left in their former state about which much strife and contention arising in several places some eager to pull them down others as earnest to continue them The wisdom of the Church interposeth to part the fray ordering in this Rubrick no alteration to be attempted therein which notwithstanding the people in the begining of Queen Elizabeth her Reign began to be unquiet again in this particular so as she was enforced to restrain them by a new order in these words Also that the Steps which be as yet at this day remaining in any our Cathedral Collegiate or Pâ—rish Churches be not stirred nor altered but be suffered to continue And if in any Chancel the steps be transposed that they be not erected again but that the place be decently paved By which words evident it is Authority had no designe to end the dispute by closing with either party but by stating things in their present posture The minister shall use such Ornaments c. In the latter end of the Act for uniformity there was reserved to the Queen a power to make some further order with the advice of her Commissioners c. concerning Ornaments for Ministers but I do not finde that she made any use of that Authority or
different order So that to draw to an end uniting these African parcels together we have found a Creed as to the essentials very conformable to this of the Apostles and for the verbal diversity it is the less to be wondred at when they who are conversant in the antient Fathers know their manner was in citing even Canonical Scripture not alwayes to consult the Originals but often to deliver it in in such words as their memories suggested provided they preserved the sense intire Probably from the same Liberty practised in those accounts they give of the Confessions of their faith might arise this diversity This and the other Creeds in the offices of our Church are alwayes appointed to be said after the reading of some part of Canonical Scripture because Faith comes by hearing Rom. 10. 17. first hearing and then faith it is ordered to be read standing for three reasons First because it is as to the substantials thereof taken out of the Gospels which were to be rehearsed standing Secondly because the stationary posture is most significant and importeth a Resolution to defend and maintain the faith we profess when we assert any thing with much earnestness we usually say this is truth and we will stand to it Thirdly in imitation of the Order of the Catechumens who did rehearse it in a stationary posture St. Augustine relating one Victorinus his deportment in this case speaks thus ut ventum est ad horam profitendae fidei quae verbis certis conceptis retentisque memoriter de loco eminentiore in conspectu populi sidelis reddi solet As soon as the time came for him to make profession of his faith which was used to be done in a set form of words got by heart and from an high place of ascent so as all the faithful might behold the Presbyters offered him that if he would he should rehearse it in private as some others did for fear of being daunted with so great an audience he refused it saying he would do it in the presence of the whole congregation and presently he mounted up From which story very inferrible it is that as the eminence of the place was regularly required for the greater evidence of the fact so was the posture erect as most serviceable to that end although St. Austin saith it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in direct terms The Lord be with you The Psalms Lessons and hymns having long imployed both minister and people they now address themselves to prayer again the Priest greeting the people with this form called therefore the Salutation of the Priest whom they re-salute with the Response and with thy spirit derived as many conjecture from Ruth 2. 4. where Boaz said to the Reapers The Lord be with you and they answered him the Lord bless thee Very ancient it is and one of the first formulas used in the Christian Church Ritualists observe that this form was only an appurtenance to ministers of the lower Orb and that when the Bishop did Officiate he did use in lieu thereof Peace be to you and St. Chrysostom seemeth to perswade as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The chief Priest or Bishop wisheth peace to all the people as entring into his Fathers house and therefore whereas the Braccarian Councel decreed that the Bishop and Presbyter should both use one and the same form and determineth that form by The Lord be wioh you with this expression sicut omnis retinet Oriens as is generally retained in the East either the custome must be changed since St Chrysostomes days or else we must reject a great part of his works for counterfeit which give us assurance of the contrary viz. his homilies upon Pentecost the Phillippians Colossians and others This form of Salutation Epâ—phanius saith was derived from our Saviours first greeting the Apostles after his Resurrection with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace be to you In-observed let it not pass that this salutation did anciently denote as it is here applied a transition from one service to another and so St. Chrysostom upon the Colossians Hom. 3. seems to render the mode of his time Let us pray The intention of the minde is never so disposed to relax as in sacred exercises either seised upon with drowsinesse or withdrawn by straying thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. when we come into Gods dâ—eadful presence we yawn and stretch our selves we scratch and scrub we gape about us or grow drowsie while our knees are upon the ground our mindes are on wool-gathering or about our Law-suites yea as Cyprian saith well while we supplicate God to hear our prayers we do not hear them our selves To summon and rouze us therefore to a fixt intention towards the ensuing duty the Church hath accustomed to call upon us often with an Orenâ—us Let us pray an office anciently peculiar to the Deacon as is evident out of St. Chrysostome Augustine and others And agreeable to this was the practise of those who followed only natures dictates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Priest is officiating in sacred things the Cryer proclaimes with a loud voice Attend or minde what you are about Lord have mercy upon us These three versicles Antiquity called the Lesser Litany and of early admission they were into the service of the Church being mentioned in the constitutions ascribed to Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. at every of these allocutions of the Deacon Let the people say Lord have mercy upon us Fitly are they placed before the Lords Prayer because expedient it is we implore Gods mercy before we resort to him in prayer The addresse in it is to the three persons of the blessed Trinity and for that cause repeated thrice by the Greeks but the Western Church put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ have mercy upon us in the second place O Lord shew thy mercy upon us These versicles with their answers are of Divine derivation Shew us thy mercy and grant us thy salvation Psal. 85. 7 God save the King 1 Sam. 10. 24. Heare me O Lord when I call Psal. 4. 1. Let thy Priests be clothed with righteousnesse and let thy Saints sing with joyfulnesse Psal. 132. 9. O Lord save thy people and blesse thine inheritance Psal. 28. 9. Shall it not be good if peace be in my dayes 2 Kings 20. 19. There is no strength in us but our eyes are towards thee 2 Chron. 20. 12. Create in me a clean heart and take not thy holy spirit from me Psal. 51. 10 11. And in regard they are for the major part taken out of the Psalms of David the Priest is ordered to stand up Collects Collects are so called either because many Petitions are contracted and collected into one body or because they are gathered from several portions of Scripture especially from those appointed for the Epistles and Gospels of the Dayes As well those here next following as
grant that the scarcity and dearth which we do now most justly suffer for our iniquity may through thy goodnesse be mercifully turned into cheapnesse and plenty for the love of Jesus Christ our Lord to whom with thee and the holy Ghost be praise for ever Amen In the time of war O Almighty God King of all Kings and governour of all things whose power no creature is able to resist to whom it belongeth justly to punish sinners and to be merciful to them that truly repent Save and deliver us we humbly beseech thee from the hands of our enemies abate their pride asswage their malice and confound their devices that we being armed with thy defence may be preserved evermore from all perils to gloriâ—ie thee which art the onely giver of all victory through the merits of thy onely son Jesus Christ our Lord Amen In the time of any common plague or sicknesse O Lmighty God which in thy wrath in the time of King David didst â—ay with the plague of pestilence threescore and ten thousand and yet remembring thy mercy didst save the rest have pitty upon us miserable sinners that now are visited with great sicknesse and mortality that like as thou didst then command thine Angel to cease from punishing so it may please thee to withdraw from us this plague and grievous sicknesse through Jesus Christ our Lord Amen O God whose nature and property is ever to have mercy and to forgive receive our humble petitions and though we be tied and bound with the chain of our sins yet let the pitifulnesse of thy great mercy loose us for the honour of Jesus Christs sake our mediatour and advocate Amen A Thanksgiving for rain O Gd our heavenly Father who by thy gratious providence doest cause the former and the latter rain to descend upon the earth that it may bring forth fruit for the use of man we give thee humble thanks that it hath pleased thee in in our greatest necessity to send us at the lâ—st a joyful rain upon thine inheritance and to refresh it when it was dry to the great comfort of us thy unworthy servants and to the glory of thy holy name through thy mercies in Jesus Christ our Lord Amen A Thanksgiving for fair weather O Lord God who hast justly humbled us by thy late plague of immoderate rain and waters and futhy mercy hast relieved and comforted our souls by this seasonable and blessed change of weather we praise and glorifie thy holy name for this thy mercie and will alwayes declare thy loving kindnesse from generation to generation through Jesus Christ our Lord Amen A Thanksgiving for plenty O Most merciful father which of thy gracious goodnesse hast heard the devout prayers of thy Church and turned our bearth and scarcity into cheapnesse and plenty we give thee humble thanks for this thy special bounty beseeching thee to continue this thy loving kindnesse unto us that our land may yield us her fruits of increase to thy glory and our comfort through Jesus Christ our Lord Amen A Thanksgiving for peace and victory O Almighty God which art a strong tower of defence unto thy servants against the face of their enemies we yield thee praise and thanksgiving for our deliverance from those great and apparant dangers wherewith we were compassed we acknowledge it thy goodnesse that we were not delivered over as a prey unto them beseeching thee still to continue such thy mercies toward us that all the world may know that thou art our Saviour and mighty deliverer through Jesus Christ our Lord Amen A thanksgiving for deliverance from the plague O Lord God which hast wounded us for our sins and consumed us for our transgressions by thy late heavy and dreadful visitation and now in the midst of judgement remembring mercy hast reoâ—emed our souls from the jaws of death we offer unto thy fatherly goodnesse our selves our souls and bodies which thou hast delivered to be a living sacrifice unto thee alwayes praising and magnifying thy mercies in the midst of the Congregation through Jesus Christ our Lord Amen Or this WE humbly acknowledge before thee O most merciful father that all punishments which are threatened in thy law might justly have fallen vpon us by reason of our manifold transgressions and hardnesse of heart yet seeing it hath pleased thee of thy tender mercy upon our weak and unworthy humiliation to asswage the noisome pestilence wherewith we lately have been sore afflicted and to restore the voice of joy and health into our dwellings we offer unto thy Divine majestie the sacrifice of praise and thanksgiving lauding and magnifying thy glorious Name for such thy preservation and providence over us through Jesus Christ our Lord Amen The end of the Letany Annotations upon CHAP. IIII. A Catechising part of the Evening Office The want thereof the cause of heresies Judgement of the Synod of Dort Sermons where in the Primitive Church part of the Evening Office B Evening Prayer why so called An ancient Evening hymn C. The Doxology of the Pater Noster why omitted in our service D. A necessary Rubrick added by the Scotch Liturgy E. Athanasius his Creed falsly so called yet ancient and extant in Anno 600. after Christ. F. Litanies Ancient in the Western Church long before Mamercus Reformed by Gregory the Great ours whence derived the Gesture proper for it G. Wednesdaies and Fridayes why dayes of fastings Stations what and why so called Tertullian cleared H. Forgiving our Enemies a peculiar of Christianity The Jewish and Romish practice contrary to it I. Repeated Prayers most powerful K. The Thanksgivings for Rain c. a necessary Reformation AN order for Evening Prayer Though Evening service varieth not much from that of the Morning yet doth it afford something which obligeth our consideration For what is too much forgot I must reminde you that there is an Evening service befor Evening Prayer The Curate of every Parish or some other at his appointment shall diligently upon Sundayes and holy days half an hour before Evening Prayer openly in the Church instruct and examine so many children of his parish sent unto him as the time will serve and as he shall think convenient in some part of the Catechisme The same rule is observed by the Belgick Church and so did the Palatine Divines advise at the Synod at Dort that it should be an afternoon exercise with this positive resolution Non dubitamus cur tot haereses et nova dogmata locum passim inveniant causam vel maximam esse Catechizationis neglectum We are consident that the neglect of catechizing is the main cause of so many heresies and novel doctrines which infest the Church I wish they of the Presbyterian inclination would more listen to these their friends and if not for conformity's yet for Christianity's sake not suffer Preaching so totally to usurp and justle out this most necessary office that as an Inmate to expel the right owner
none other argument or testimony to produce against her antagonist then this very Creed in respect of Athanasius his so high reputation in that Church Lastly that there is seldome mention of it untill about a thousand years after Christ. These are the reasons perswading that judicious man that the Tradition is fabulous And it is likely enough to be so for the late reverend Primate that great inquiâ—er into ancient â—arities in one very old manuscript observed it ascribed to a triumvirate Eusebius Dâ—onysius and a namelesse third in another belonging to King Aethelstane about the year 924 it is called fides Sancti Athanasiâ— the Creed of St. Athanasius In another ancienter far then the other two it is called Symbolum fideâ— Catholicae the Symbol of the Catholick Faith without any name affixt Now this last being written in capital Letters the Primate thence inferreth Gregorii 1. tempore non fuisse recentius it was meaning the M. S. at least as old as the age of Gregory the great and if so the Creed it self must be elder and then be the Author who he will satisfaction it is enough that it is ancient The Litany Our sacred addresses and applications to God are quadrupartite fourfold alâ— comprehended in one ver of the Apostle 1 Tim. 2. 1. where first there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplication deprecation a praying to be delivered from dangers ghostly and bodily such as is the Litany Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petition apprecation an invocation of divine blessings and benefits upon our selves Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intercession an importuning the throne of grace in the behalf of others Lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thanksgiving for blessings received either by our selves or others Did not this sufficiently warrant sacred Litanies we might derive authority from the last Petition of the Lords prayer Deliver us from evil To which pattern of our Saviour and precept of his Apostle the Primitive Church began early to conform The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and first moment of their admission into the Classis of Divine offices is difficult to define that these Litanies made a distinct part of the Liturgy in St Augustins time is evident for enumerating the several parcels thereof he expostulateth Quando non est tempus cantandi in Ecclesia nisi cum Legitur aut disputatur aut Antistites clarâ voce deprecantur aut communis oratio voce Diaconi indicitur What space is free from singing of Psalmes in the Church unlesse it be when the Lessons are reading or the Sermon Preaching or the Priests are rehearsing the Litany aloud or Common prayer is enjoyned by the mouth of the Deacon To ascend up unto St. Cyprian he testifieth as much of his time Pro arcendis hostibus imbribus impetrandis vel auferendis vel temperandis adversis rogamus semper preces funâ—imus for deliverance from our enemies for rain in time of droughts for the removing or moderating of our afflictions we constantly pray Senior to St. Cyprian Tertul. Quando non geniculationibus nostris jejunationibus nostris siccitates sunt depulsae Tell me the time when by our kneelings and fastings droughts are not changed into moisture In the Greek Church they moved somewhat slower not entring until about the year 300. In the dayes of Gregory Thaumatergus who florished about the year 260. St. Basil tells the Neocesarians there was not any such thing as Litanies known and his telling them so implieth that in his own time they had made their entry By what hath already been said Mr. Cartwrights mistake seems grosse enough in founding the first rise of Litanies upon Mamercus Bishop of Vienna He if he did any thing in their establishment probably went no further then the reviewing of anteceding Litanies and disposing them into a form agreeable to Vienna's sad condition and the assigning three dayes before Ascension for that service As did also the Councel of Aurelia after him can 23. Next Mamercus comes in Gregory the great the supposed Author of the great Litany that of Mamercus being stiled the lesse and most probably so he was but the sneezing sicknesse being decryed by all learned men as fabulous and so it no motive or inducement to the work some other cause must be assigned which perhaps might be some rage of contagious Pestilence or else it may be conjectured to have been compiled upon the general score of Reformation For Gregory observing in the several offices of diverse Latine Churches many things which gave cause of dislike some being vain some unapt some scarce making out sense he presently applied himself to consider of and compare them all together and so to compile a Liturgy of the most choice peeces extracted from them which he performing left as a Legacy to his successors which was at first owned as the proper service of the Romish Church Part of this Liturgy was the Great Litany which contained the very quintessence of all former Models with additions of his own some for the better and some for the worse and these rather the blemishes of his times then of himself That age wherein he lived was none of the learnedst but declined much towards ignorance which is worthily stiled the mother of blinde devotion or superstition this ignorance soon brought in the Invocation of Saints an errour which began to be whispered in the writings of others some few yeers preceding but never durst shew it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bare-faced in the service of the Church untill this Gregory led it in who over facile to credit mis-reported miracles as his Dialogues demonstrate was made susceptible of any errour which presented it self under the shape of devotion and consequently of invocation of Saints He therefore imbibing this fallacious opinion acted agreeable to its principles and after the addresse to the sacred Trinity inserted in the Litany an application first to the Virgin Mary next to the Archangels and Angels then to the Apostles Martyrs Confessors and Virgins bestowing upon every one an Orapro nobis nominally applied As for the Litany used in our Church a very neer resemblance it hath with that devised by St. Gregory if he were the Author of the Sacramontary as I am prone to beleeve he was The first part of it whose Responsory terminations are Have mercy upon us seems to be an exemplification of the most ancient forms for in those Liturgies extant under the names of misreputed Authors which neverthelesse retain some relicks of remote antiquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the great ingredient into the Litanies between these and the Deprecatory part immediately before Remember not Lord our iniquities c. grew that exâ—rescence of misguided zeal and the forementioned addresse to the Saints which our Church worthily expunged Those answers of Good Lord deliver us vary little from the ancient mode Those of we beseech thee to hear us good Lord pretend a neer conformity to that model
first Communion O sing unto the Lord a new song c. Psal. 98. Glory be to the Father c. As it was in the beginning c. The Collect. GOd which makest us glad with the yearly remembrance of the birth of thy onely son Jesus Christ grant that as we joyfully receive him for our Redeemer so we may with sure confidence behold him when he shall come to be our Judge who liveth and reigneth c. The Epistle The grace of God that bringeth salvation Tit. 2. verse 11. to the end The Gospel And it chanced in those dayes c. Lu. 2. to verse 15. E At the second Communion O Lord our Governour c. Psalm 8. The Collect. ALmighty God which hast given us thy onely begotten son to take our nature upon him â— this day to be born of a pure virgin Grant that we being regenerate and made thy children by adoption and grace may dayly be renued by thy holy spirit through thâ— same our Lord Jesus Christ who liveth and reigneth with thee c. The Epistle God in times past diversly Heb. 1. verse 1. unto verse 13. The Gospel In the beginning was the word Joh. 1. verse 1. unto verse 15. 1. B. of Edw. 6. Proper Psalms and Lessons at Even-song 89. The first Lesson Esay 7. God spake once again c. to the end Psalm 110. Â 132. Â The second Lesson Tit. 3. The kindness and love c. unto foolish questions F St. Stevens day at Mattens 1. B. of Edw. 6. The second Lesson Act. 6. 7. Stephen full of faith c. unto and when 40. years At the Communion Why boastest thou thou Tyrant Psal. 3. Glory be to the Father c. As it was in the Beginning c. The Collect. GRant us O Lord to learn to love our enemies by the example of thy martyr S. Steven who prayed for his persecutors to thee which livest c. Then shall follow the Collect of the Nativity which shall be said continually unto Newyears day Scot Lit. But instead of these words and this day to be born the Presbyter shall say at this time to be born The Epistle And Stephen being full of the holy Ghost Act. 7. verse 55 unto the end The Gospel Behold I send unto you Prophets Mat. 23. verse 34. unto the end 1. B. of Edw. 6. The second Lesson at Evensong Acts 7. And when 40. years were expired unto Stephen full of the holy Ghost St John Evangelist's day 1. B. of Edw. 6. at Mattens The second Lesson Apoc. 1. unto the end At the Communion In the Lord put I my trust c. Psal. 11. Glory be to the Father c. As it was in the beginning c. The Collect. MErcyfull Lord we beseech thee to cast thy bright beams of light upon thy Church that it being lightened by the doctrine of thy blessed Apostle and Evangelist John may attain to thy everlasting gifts through Jesus Christ our Lord Amen The Epistle That which was from the beginning 1 John 1. verse 1. unto the end The Gospel Jesus said unto Peter John 21. verse 19. unto the end 1. B. of Edw. 6. at Evensong the second Lesson Apoc. 22. unto the end The Innocents day 1. B. of Edw. 6. at Mattens The first Lesson Jer. 31. unto moreover I heard Ephraim At the Communion O God the heathen are come c. Psal 29. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God whose praise this day the young Innocents thy witnesses have confessed and shewed forth not in speaking but in dying mortifie and kill all vices in us that in our conversation our life may express the faith which with our tongues we do confesse through Jesus Christ our Lord. The Epistle I looked and lo a Lamb Apoc. 14. verse 1. unto verse 6. The Gospel The angel of the Lord appeared Mat. 2. verse 13. unto verse 19. The Sunday after Christmas day 1. B. of Edw. 6. I will lift mine eyes up to the hills c. Psal. 121. Glory be to the Father c. As it was in the beginning c. The Collect. Almighty God which hast given c. As upon Christmas day The Epistle And I say that the hire Galat. 4. verse 1. unto verse 8. The Gospel This is the Book of the generation Matth. 1. verse 1. unto the end The Circumcision of Christ. 1. B. of Edw. 6. At Mattens The first Lesson Gen. 17. unto the end The second Lesson Rom. 2. unto the end G At the Communion I was glad when they said unto me c. Psalm 122. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which madest thy blessed son to be circumcised and obedient to the law for man grant us the true circumcision of the spirit that our hearts and all our members being mortified from all wordly and carnal lusts may in all things ovey thy blessed will through the same thy son Jesus Christ our Lord. The Epistle Blessed is that man to whom Rom. 4. verse 8. unto verse 15. The Gospel And it fortuned Luk. 2. verse 15. unto verse 22. 1. B. of Edw. 6. at Evensong The first Lesson Deut. 10. And now Israel unto the end The Second Lesson Colos. 2. unto the end Omitted in the 1. B. of Edward 6. If there be a Sunday between the Epiphany and the Circumcision then shal be used the same Collect Epistle and Gospel at the Communion which was used upon the day of Circumcision Scot. Lit. so likewise upon every other day from the time of the Circumcision to the Epiphany H. The Epiphany 1. B. of Edw. 6. at Mattens The first Lesson Esay 60. unto the End The second Lesson Luke 3. and it fortuned unto the end At the Communion O sing unto the Lord a new song c. Psalm 96. Glory be to the Father c. As it was in the beginning c. The Collect. O God which by the leading of a star diddest manifest thy onely begotten son to the Gentiles mercifully grant that we which know thee now by faith may after this life have the fruition of thy glorious God head through Christ our Lord. The Epistle For this cause I Paul Ephes. 3. verse 1. unto verse 13. The Gospel When Jesus was born Matth. 2. verse 1. unto ver 13. 1. B. of Edw. 6. At Evensong The first Lesson Isai. 49. unto the end The second Lesson John 2. After this he went down to Capernaum unto the end The first Sunday after the Epiphanie 1. B. of Edw. 6. How long wilt thou forget me c. Psal. 13. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee mercifully to receive the prayers of thy people Which call upon thee and grant that they may both perceive and know what things they ought to do and also have grace and power faithfully to
fulfil the same through Jesus Christ our Lord. The Epistle I beseech you therefore brethren Rom. 12. ver 1. unto ver 6. The Gospel The father and mother of Jesus Luk. 2. verse 41. unto the end The second Sunday after the Epiphany 1 B. Edw. 6. The fool hath said in his heart c. Psal. 14. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and everlasting God which â—ost govern all things in heaven and earth mercifully hear the supplications of thy people and graunt us thy peace all the dayes of our life The Epistle Seeing that we have divers gifts Rom. 12. ver 6. unto ver 16. The Gospel And the third day was there Joh. 2. verse 1. unto ver 12. The third Sunday after the Epiphany 1 B. of Edw. 6. Lord who shall dwell in thy tabernacle c. Psal. 15. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and everlasting God mercifully look upon our infirmities and in all our dangers and necessities stretch forth thy right hand to help and defend us through Christ our Lord. The Epistle Be not wise in your own opinions Rom. 12. verse 16. unto the end The Gospel When he was come down Matth. 8. verse 1. to verse 14. The fourth sunday after the Epipiphany 1. B. Edw. 6. Why do the Heathen so furiously rage together c. Psal. 2. Glory be to the father c. As it was in the begining c. The Collect. GOd which knowest us to be set in the midst of so many and great dangers that for mans â—railnesse we cannot alwayes stand uprightly grant to us the health of body and soul that all those things which we suffer for sinne by thy help we may well passe and overcome through Christ our Lord. The Epistle Let every soul submit himself Rom. 13. verse 1. unto ver 8. The Gospel And when he entred into a ship Mat. 8. verse 23. unto the end The fifth Sunday after the Epiphanie 1. B. of Edward 6. The Lord hear thee in the day of thy trouble c. Psal. 20. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee to keep thy Church and houshold continually in thy true religion that they which no leau only upon hope of thy heavenly grace may evermore be defended by thy mighty power through Christ our Lord. The Epistle Put upon you as the elect of God Colos. 3. verse 12. unto verse 18. The Gospel The kingdom of heaven Mat. 13. verse 24. unto ver 31. The 6. Sunday if there be so many shal have the Psalm Collect Epistle and Gospel that was upon the fift Sunday The Sunday called Septuagesima 1 B. of Edw. 6. The Lord is my Shepheard c. Psal. 23. Glory be to the Father c. As it was in the beginning c. The Collect. OLord we beseech thee favourably to hear the prayers of thy people that we which are justly punished for our offences may be mercifuly delivered by thy goodnesse for the glory of thy name through Jesus Christ our Saviour who liveth and reigneth world without end The Epistle Perceive ye not how that they which 1 Cor. 9. 24. ver 24. unto the end The Gospel The kingdom of heaven is like Mat. 20. verse 1. unto ver 17. The Sunday called Sexagesima 1 B. of Edw. 6. The earth is the Lord c. Psal. 24. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd God which seest that we put not our trust in anything that we do mercifully grant that by thy power we may be defended against all adversitie through Jesus Christ our Lord. The Epistle Ye suffer fooles gladly 2 Cor. 11. verse 19 unto ver 32. The Gospel When much people were gathered Lu. 8. verse 4. unto verse 16. The Sunday called Quinquagesima 1 B. of Edw. 6. Be thou my judge O Lord c. Psal. 26. Glory be to the Father c. As it was in the beginning c. The Collect. O Lord which doest teach us that all our doings without charity are nothing worth send thy holy ghost and powre into our hearts that most excellent gift of charity the very bond of peace and all vertues without the which whosoever liveth is counted dead before thee grant this for thy onely son Jesus Christs sake The Epistle Though I speak with tongues of men 1 Cor. 13. verse 1 unto the end The Gospel Jesus took unto him the twelve Mat. 4. verse 31. unto the end I. The first day of Lent 1 B. of Edw. 6. O Lord rebuke me not in thine indignation Psal. 6. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and everlasting God which 〈◊〉 nothing that thou hast 〈◊〉 and dost forgive the sinns of all them that be penitent create and make in us new conâ—ritâ— hearts that we worthily lamenting our sins and knowledging our wretchednesse way obtain of theâ— the God of all mercy perfect remission and forgivenesse through Jesus Christ. The Epistle Turn you unto me with Joel 2. verse 12. unto ver 18. The Gospel When ye fast be not sad Matth. 6. verse 16. unto ver 22. The first Sunday in Lent 1 B. of Edw. 6. Blessed is he whose unrighteousnesse is forgiven c. Psa. 32. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd which for our sake didst fast forty dayes and forty nights give us grace to use such abstinence that our flesh being subâ—tied to the spirit we may ever obey thy godly motions in righteousnesse and true holinesse to thy honour and glory which livest and raignest c. The Epistle We as helpers exhort you 2 Cor. 6. verse 1. unto verse 11. The Gospel Then was Jesus led away Luk. 18. verse 1. unto ver 12. The second Sunday in Lent 1 B. of Edw. 6. Out of the deep have I called c. Psal. 130. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which doest see that we have no power of our selves to help our selves keep thou us both outwardly in our bodies inwardly in our souls that we may be defended from all adversities which may happen to the body and from all evil thoughts which may assault and hurt the soul through Jesus Christ c. The Epistle We beseech you brethren 1 Thes. 4. verse 1. unto ver 9. The Gospel Jesus went thence Matth. 15. verse 21. unto verse 29. The Third Sunday in Lent 1 B. of Edw. 6. Give sentence with me O Lord c. Psal. 45. Glory be to the Father c. As it was in the beginning c. The Collect. WE beseech thee almighty God look upon the hearty desires of thy humble servants and stretch forth
the right hand of thy majestie to be our defence against all our enemies through Jesus Christ our Lord. The Epistle Be ye the followers of God Ephes. 5. verse 1. unto ver 15. The Gospel Jesus was casting out a devil Luk 11. verse 14. unto ver 26. The fourth Sunday in Lent 1 B. of Edw. 6. God is our hope and strength c. Psal. 46. Glory be to the Father c. As it was in the beginning c. The Collect. GRant we beseech thee almighty God that we which for our evil deeds are worthily punished by the comfort of thy grace may mercifully be relieved through our Lord Jesus Christ. The Epistle Tell me ye that desire to be under Gal. 4. verse 21. unto the end The Gospel Jesus departed over the sea John 6. verse 1. unto ver 15. The fift Sunday in Lent 1 B. of Edw. 6. Save me O God for thy name sake c. Psal. 54. Glory be to the Father c. As it was in the beginning c. The Collect. WE beseech thee almighty God mercifully to look upon thy people that by thy great goodnesse they may be governed and preserved evermore both in body and soul through Jesus Christ our Lord. The Epistle Christ being an high priest Hebr. 9. verse 11. unto verse 16. The Gospel Which of you can rebuke me of sin Joh. 8. verse 46. unto the end K. Sunday next before Easter 1. B. of Edw. 6. Hear my crying O God c. Psal. 61. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and everlasting God which of thy tender love towards man hast sent out Saviour Jesus Christ to take upon him out flesh and to suffer death upon the crosse that all mankinde should follow the example of his great humility mercifully grant that we both follow the example of his patiente and be made partakets of his resurrection through the same Jesus Christ our Lord. The Epistle Let the same minde be in you Phil. 2. verse 5. unto verse 11. The Gospel And it came to passe Matth. 26. verse 1. unto Chap. 27. ver 57. L. Munday before Easter The Epistle Who is this that cometh Esa. 63. verse 1. unto the end The Gospel After two dayes was Easter Mark 14. verse 1. unto the end Tuesday before Easter The Epistle The Lord God hath opened Esai 50. verse 5. unto the end The Gospel And anon in the dawning Mar. 15. verse 1. unto the end The Wednesday before Easter The Epistle For where a Testament is Hebr. 9. verse 16. unto the end The Gospel The feast of sweet bread Luke 22. verse 1. unto the end 1. B. of Edw. 6. at Evensong the first Lesson Lamentations 1. unto the end M. Thursday before Easter 1. B. of Edw. 6. at Mattens the first Lesson Lamentations 2. unto the end The Epistle This I warn you of 1 Cor. 11. verse 17. unto the end The Gospel The whole multitude of Luke 23. verse 1. unto the end 1. B. of Edw. 6. At Even-song the first Lesson Lamen 3. unto the end N. On Good Friday 1. B. of Edw. 6. At Mattens The first Lesson Gen. 22. unto the end The Collect. Almighty God we beseech thee gratiously to behold this thy family for the which our Lord Jesus Christ was contented to be betrated and given up into the hands of wicked men and to suffer death upon the crosse who siveth and raigneth c 1. B. of Edw. 6. My God my God look upon me c. Psal. 22. Glory be to the Father c. As it was in the beginning c. After the 2. Collects at the Communion shall be said these two Collects following ALmighty and everlasting God by whose spirit the whole body of the Church is governed and sanctified Receive our supplications prayers which we offer before thee for all estates of men in thy holy congregation that every member of the same in his vocation and ministry may truely and godlily serve thee through our Lord Jesus Christ. MErciful God who hast made all men and hatest nothing that thou hast made nor wouldest the death of a sinner but rather that he should be converted and live have mercy upon all Jews Turks Jufidels and Hereticks and take from them all ignorance hardnesse of heart and contempt of thy word And so fetch them home blessed Lord to thy flock that they may be saved among the remnant of the true Israelites and be made one fold under one shepheard Jesus Christ our Lord who liveth and taigneth c. The Epistle The law which hath Hebr. 10. verse 1. to verse 16. The Gospel When Jesus had spoken John 18. verse 1. unto the end of Chap. 19. 1. B. of Edw. 6. At Evening the first Lesson Esai 53. unto the end O. On Easter Eve 1 B. of Edw. 6. At Mattens the first Lesson Lamen 4. unto the end O Lord God of my salvation c. Psal. 88. Glory be to the Father c. As it was in the Beginning c. The Epistle It is better if the will of 1 Pet. 3. verse 17. unto the end The Gospel When the even was come Mat. 27. verse 57. unto the end P. Easter day At Morning prayer in stead of the Psalm O come let us c. These Anthems shall be sung or said CHrist rising again from the dead now dieth not Death from henceforth hath no power upon him For in that he died he died but once to put away sin but in that he liveth he liveth unto God And so likewise count your selves dead unto sin but living unto God in Christ Jesus our Lord. 1 B. of Edw. 6. Allelujah Allelujah CHrist is risen again the first fruits of them that sleep For seeing that by man came death by man also cometh the resurrection of the dead For as by Adam all men do die so by Christ all men shall be restored to life 1 B. of Edw. 6. The Priest Shew forth to all nations the glory of God Answer And among all people his wonderful works Let us pray O God who for our Redemption didst give thine onely begotten Son to the death of the crosse and by his glorious resurrection hast delivered us from the power of our enemy grant us so to die daily from sin that we may evermore live with him in the joy of his Resurrection through the same Jesus Christ our Lord Amen Proper Pfalms and Lessons at Mattins 2. The first Lesson Exod. 12. Psalm 57. to the end 111. The second Lesson Rom. 6. to the end At the first Communion Preserve me O God Psal. 16. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which through thy onely begotten Son Jesus Christ hast overcome death and opened to us the gate of everlasting life We humbly beseech thee that as by thy special grace preventing us thou doest put in our minds good desires so by thy
continual help we may bring the same good to effect through Jesus Christ our Lord who liveth and raigneth c. The Epistle If ye be risen again with Christ Colos. 3. verse 1. unto the 8. The Gospel The first day of the Sabbothes John 20. verse 1. unto verse 11. 1 B. of Edw. 6. At the second Communion Lord how are they increased c. Psal. 3. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty father which hast given thy onely Son to die for our sins rise again for our justification grant us to put away the leaven of malice and wickednesse that we may alwayes serve thee in purenesse of living and truth through Jesus Christ our Lord. The Epistle Know ye not that a little leaven c. 1 Cor. 5. verse 6. unto verse 9. The Gospel When the sabbath was past c. Mar. 16 unto ver 6. At Even-song Proper Psalmes and Lessons 113. The second Lesson Act. 2. unto the end Psalm 114. Â 118. Â Q. Munday in Easter week 1 B. of Edw. 6. At Mattens The second Lesson Mat. 28. unto the end My soul truely waiteth still upon God Psal. 62. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which through thy onely begotten son Jesus Christ hast overcome death and opened unto us the gate of everlasting life We humbly beseech thee that as by thy special grace preventing us thou dost put in our mindes good desires so by thy continual help we may bring the same to good effect through Jesus Christ our Lord who liveth and raigneth c. The Epistle Peter opened his mouth and said verse 34. unto verse 44. Act. 10 The Gospel Behold two of the disciples verse 13. unto verse 36. Luk. 24. 1 B. of Edw. 6. At Even-song The second Lesson Act. 3. unto the end Tuesday in Easterweek 1 B of Edw. 6. At Mattens The second Lesson Luke 24. unto And behold two of them Praise the Lord ye servants c. Psal. 113. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty father which hast given thine onely son to die for our sins and to rise again for our justification grant us so to put away the leaven of malice and wickednesse that we way alway serve thee in purenesse of living and truth through Jesus Christ our Lord. The Epistle Ye men and brethren Act. 13. verse 26. unto verse 42. The Gospel Jesus stood in the midst of Luk. 34. verse 36. unto ver 49. 1. B. of Edw. 6. at Evensong The Second Lesson 1 Cor. 15. unto the end R. The first Sunday after Easter 1 B. of Edw. 6. Blessed is the man that feareth the Lord Psal. 112. Glory be to the Father c. As it was in the beginning c. The Collect. Almighty God As at the Communion on Easter-day The Epistle All that is born of God 1 John 5. verse 4. unto ver 13. The Gospel The same day at night verse 19. unto verse 24. John 20. The secoâ—d Sunday after Easter 1 B. of Edw. 6. Hast thee O God to deliver me c. Psal. 70. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which hast given thine onely son to be unto us both a sacrifice for sin and also an ensample of good life give us the grace that we may alwayes most thankfully receive that his inestimable benefit and also daily endeavour our selves to follow the blessed steps of his most holy life The Epistle This is thank-worthy verse 19. unto the end 1 Pet. 2. The Gospel Christ said unto his disciples verse 11. unto ver 17. John 10. The third Sunday after Easter 1. B. of Edw. 6. Unto thee O God do we give thanks c. Psal. 75. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which shewest to all men that be in errour the light of thy truth to the intent that they may return into the way of righteousnesse grant unto all them that be admitted into the fellowship of Christs religion that they may eschew those things that be contrary to their profession and follow al such things as be agreeable to the same through our Lord Jesus Christ. The Epistle Dearly beloved I beseech you verse 11. unto verse 18. 1 Pet. 2. The Gospel Jesus said to his disciples ver 6. unto ver 23. John 16. The fourth Sunday after Easter 1 B. of Edw. 6. God standeth in the Congregation of Princes c. Psal. 82. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which doest make the mindes of all faithful men to be of one will Grant unto thy people that they may love the thing which thou commandest and desire that which thou dost promise that among the sundry and manifold changes of the world our hearts may surely there be fired whereas true joyes are to be â—ound through Christ our Lord. The Epistle Every good gift ver 17. unto ver 22. James 1. The Gospel Jesus said unto his disciples versâ— 5. unto ver 16. John 16. S. The fift Sunday after Easter 1. B. of Edw. 6. O how amiable are thy dwellings c. Psal. 84. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd from whom all good things do come grant us thy humble servants that by thy holy Inspiration we may think those things that be good and by thy merciful guiding may perform the same through our Lord Jesus Christ. The Epistle See that ye be overs of the word Jam. 1. verse 22. unto the end The Gospel Uerily verily I say unto you Joh. 16. verse 23. unto the end T. The Ascension day 1. B. of Edw. 6 Proper Psalmes and Lessons at Mattens 8. The second Lesson John 14. unto the end Psalm 15. Â 21. Â O Clap your hands c. Psal. 47. Glory be to the Father c. As it was in the beginning c. The Collect. GRant we beseech thee almighty God thâ—t â—â—ke as we do beleeve thy onâ—y begotten son our Lord to have ascended into the â—â—aveâ—s so we may also in heart and minde thither ascend and with him continually dwell The Epistle In the former treatise Acts 1 verse 1. to verse 12. The Gospel Jesus appeared unto the Mark 16. verse 14. unto the end 1. B. of Edw. the 6. Proper Psalmes and Lessons at Evensong 24. The second Lesson Ephes. 4. unto the end Psalm 68. Â 148 Â The Sunday after Ascension day 1. B. of Edw. 6. The Lord is King c Psal 93. Glory be to the father c. As it was in the beginning c. The Collect. O God the King of glory which hast exalted thine onely son Jesus Christ with great triumph into
of Edw. 6. O think upon thy servant as concerning thy word c. Psal. 119. Glory be to the Father c. As it was in the Beginning c. The Collect. LOrd of all power and might which arâ— the author and giver of all good things graff in our hearts the love of thy name encrease in us true religion nourish us with all goodnesse and of thy great mercy keep us in the same through Jesus Christ our Lord. The Epistle I speak grosly because Rom. 6. verse 19. unto the end The Gospel In those dayes Mark 8. verse 1. unto ver 10. The eight Sunday after Trinity 1 B. of Edw. 6. Thou art my portion O Lord c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. GOd whose providence is never deceived we humbly beseech thee that thou wilt put away from us all hurtful things and give those things which be profitable for us through Jesus Christ our Lord. The Epistle Brethren we are debters Rom. 8. verse 12. unto verse 18. The Gospel Beware of false Prophets Matth. 7. verse 15. unto ver 22. The ninth Sundy after Trinity 1 B. of Edw. 6. O Lord thou hast dealt graciously with thy servant Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. GRant to us Lord we beseech thee the spirit to think and do alwaies such things as be rightfull that we which cannot be without thee may by thee be able to live according to thy will through Jesus Christ our Lord. The Epistle Brethren I would not that 1 Cor. 10. verse 1. unto verse 14. The Gospel Jesus said unto his disciples Luke 16. verse 1. unto verse 10. The tenth Sunday after Trinity 1 B. of Edw. 6. Thy hands have made and fashioned me c. Psal. 119. Glory be to the Father c. As it was in the beginning etc. The Collect. LEt thy merciful enrs O Lord be open to the prayers of thy humble servants and that they may obtain their petitions make them to aske such things as shall please thee through Jesus Christ our Lord. The Epistle Concering spiritual things 1 Cor. 12. verse 1. unto verse 12. The Gospel And when he was come near Luke 19. verse 41. unto verse 47. The eleventh Sunday after Trinity 1 B. of Edw. 6. My soul hath longed for thy salvation c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. GOd which declarest thy Almighty power most chiefely in shewing mercy and pitie give unto us abundantly thy grace that we running to thy promises may be made partakers of thy heavenly treasure through Jesu Christ our Lord. The Epistle Brethren as pertaining to the Gospel 1. Cor. 15. ver 1 unto ver 12. The Gospel Christ told this parable Luke 18. verse 9. unto verse 15. The twelfth sunday after Trinity 1 B. of Edw. 6. O Lord thy word endureth for ever in heaven c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and everlasting God which art alwayes more ready to hear then we to pray and are wont to give more then either we desire or deserve powre down upon us the abundance of thy mercy forgiving us those things whereof our conscience is afraid and giving unto us that that our prayer dare not presume to ask through Jesus Christ our Lord. The Epistle Such trust have we through 2 Cor. 3. verse 4. unto verse 10. The Gospel Jesus departed Mark 7. verse 31. unto the end The thirteenth Sunday after Trinity 1. B. of Edw. 6. Lord what love have I unto thy Law c. Psal. 119. Glory to be the Father c. As it was in the beginning c. The Collect. ALmighty and merciful God of whose onely gift it cometh that thy faithful people do unto thee true and laudable service grant we beseech thee that we may so run to thy heavenly promises that we fail not finally to attain the same through Jesus Christ our Lord. The Epistle To Abraham and his seed Gal. 3. ver 16. unto ver 23. The Gospel Happy are the eyes which Luke 10. ver 23. unto ver 38. The fourteenth Sunday after Trinity 1 B. of Edw. 6. Thy word is a Lanthorn unto my feet c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and everlasting God give unto us the increase of faith hope and charity and that we may obtain that which thou dost promise make us to love that which thou doest command through Jesus Christ our Lord. The Epistle I say walk in the Spirit Gal. 5. verse 16. unto ver 25. The Gospel And it chanced as Jesus went Luk. 17. verse 11. unto verse 20. The fifteenth Sunday after Trinity 1. B. of Edw. 6. I hate them that imagine evil things c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. KEep we beseech thee O Lord thy Church with thy perpetual mercy And because the frailty of man without thee cannot but fall keep us ever by thy help and lead us to all things profitable to our salvation through Jesus Christ our Lord Amen The Epistle Ye see how large a letter Gal. 6. verse 11. unto the end The Gospel No man can serve two Matters Mat. 6. verse 24. unto the end The sixteenth sunday after Trinity 1 B. of Edw. 6. I deal with the thing that is lawful and right c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee let thy continual pitie clense and defend thy congregation And because it cannot continue in safety without thy succour preserve it evermore by thy help and goodnesse through Jesus Christ our Lord. The Epistle I desire that you faint not Ephes. 4. verse 13. unto the end The Gospel And it fortuned that Jesus Luke 7. verse 11. to verse 18. The seventeenth Sunday after Trinity 1. B. of Edw. 6. Thy testimonies are Wonderful c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we pray thee that thy grace may alway prevent and follow us and make us continually to be given to all good works through Jesus Christ our Lord. The Epistle I which am a prisoner of the Lords Ephes. 4. verse 1. unto ver 7. The Gospel It chanced that Jesus went Luke 14 verse 1. unto ver 12. The eighteenth Sunday after Trinity 1. B. of Edw. 6. Righteous art thou O Lord c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee grant thy people grace to avoid the infections of the Devil and with pure heart and mind to follow thee
the onely God through Jesus Christ our Lord. The Epistle I thank my God alwayes 1 Cor. 1. verse 4. unto verse 9. The Gospel When the Pharisees had Mat. 22. verse 34. unto the end The ninteenth Sunday after Trinity 1. B. of Edw. 6. I call with my whole heart hear me O Lord c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. O God forasmuch as without thee we are not able to please thee Grant that the working of thy mercy may in all things direct and rule our hearts through Jesus Christ our Lord. The Epistle This I say and testifie through Ephes. 4. verse 17. unto the end The Gospel Jesus entred into a shi◠Matth. 9. verse 1. unto ver 9. The twentieth Sunday after Trinity 1. B. of Edw. 6. O consider mine adversity and deliver me c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and merciful God of thy bountiful goodnesse keep us from all things that may hurt us that we being ready both in body and soul may with free hearts accomplish those things that thou woulost have done through Jesus Christ our Lord. The Epistle Take heed therefore how ye walk Ephes. 5. verse 15. unto ver 22. The Gospel Jesus said unto his disciples Mat. 22. verse 1. unto ver 15. The xxi Sunday after Trinity 1 B. of Edw. 6. Princes have persecuted me without a cause c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. GRant we beseech thee merciful Lord to thy faithful people pardou and peace that they may be cleansed from all their sins and serve thee with a quiet minde through Jesus Christ our Lord. The Epistle My brethren be strong through Ephes. 6. verse 10. unto ver 21. The Gospel There was a certain ruler John 4. verse 16. unto the end The xxii Sunday after Trinity 1 B. of Edw. 6. Let my complaint come before thee c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee to keep thy houshold the Church in continual godlinesse that through thy protection it may be free from all adversities and devoutly given to serve thee in good works to the glory of thy name through Jesus Christ our Lord. The Epistle I thank my God with all Phil. 1. verse 3. unto verse 12. The Gospel Peter said unto Jesus Matth. 18. verse 21. unto the end The xxiii Sunday after Trinity 1 B. of Edw. 6. If the Lord himself had not been on our side c. Psal. 123. Glory be to the Father c. As it was in the beginning c. The Collect. GOD our refuge and strength which are the author of all goodnesse be ready to hear the devout prayers of the Church and grant that those things which we ask faithfully we may obtain effectually through Jesus Christ our Lord. The Epistle Brethren be followers together Phil. 3. verse 17. unto the end The Gospel Then the Pharisees went out Mat. 22. verse 15. unto verse 23. The xxiiii Sunday after Trinity 1 B. of Edw. 6. They that put their trust in the Lord c. Psal. 125. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee assoil thy people from their offences that through thy bountiful goodnesse we may be delivered from the bands of all those sins which by our frailty we have committed Grant this c. The Epistle We give thanks to God Colos. 1. verse 3. unto ver 13. The Gospel While Jesus spake unto Math. 9. verse 18. unto ver 27. The xxv Sunday after Trinity 1. B. of Edw. 6. Except the Lord build the house c. Psal. 127. Glory be to the Father c. As it was in the beginning c. The Collect. STir up we beseech thee O Lord the wills of thy faithful people that they plenteously bringing forth the fruit of good works may of thee be plenteously rewarded through Jesus Christ our Lord. Amen The Epistle Behold the time cometh Jer. 23. verse 3. unto ver 9. The Gospel When Jesus lift up his eyes John 6. verse 5. unto ver 15. Omitted in the 1 B. of Edw. 6. ¶ If there be any more Sundayes before Advent Sunday to supply the same shall be taken the service of some of those Sundayes that were omitted between the Epiphany and Septuagesima W. Saint Andrews day 1 B. of Edw. 6. Many times have they fought against me c. Psal. 129. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which didst give such grace unto thy holy apostle saint Andrew that he readily obeyed the calling of thy sou Jesus Christ and followed him without delay grant unto us all that we being called by thy holy word may forthwith give over our selves obediently to follow thy holy commandments through the same Jesus Christ our Lord. The Epistle If thou knowledge with thy Rom. 10. verse 9. unto the end The Gospel As Jesus walked by the Matth. 4. verse 18. unto verse 23. Saint Thomas the Apostle 1 B. of Edw. 6. Blessed are all they that fear the Lord c. Psal. 128. Glory be to the father c. As it was in the beginning c. The Collect. ALmighty everlasting God which for the more confirmation of the faith didst suffer the holy Apostle Thomas to be doubtful in thy sons resurrection grant us so perfectly and without all doubt to beleeve in thy son Jesus Christ that our faith in thy sight never be reproved hear us O Lord through the same Jesus Christ to whom with thee and the holy Ghost be all honour c. The Epistle Now ye are not strangers Ephes. 2. verse 19. unto the end The Gospel Thomas one of the twelve John 20. verse 24. unto the end X The conversion of St. Paul 1. B. of Edw. 6. at Mattens The second Lesson Acts 22 unto they heard him I will give thanks unto thee O Lord c. Psal. 138. Glory be to the Father c. As it was in the beginning c. The Collect. GOd which hast taught all the world through the preaching of thy blessed Apostle saint Paul grant we beseech thee that we which have his wonderful conversion in remembrance may follow and fulfil thy holy doctrine that he taught through Jesu Christ our Lord. The Epistle And Saul yet breathing out Act. 9. verse 1 unto ver 25. The Gospel Peter answered and said unto Matth. 19. verse 24. unto the end 1. B. of Edw. the 6. at Evensong The second Lesson Acts 26. unto the end Y. The purification of Saint Mary the Virgin 1 B. of Edw. 6. Behold now praise the Lord c. Psal. 134. Glory be to the Father c. As it was in the
beginning c. The Collect. ALmighty and everlasting God we humbly beseech thy majesty that as thy onely begotten son was this day presented in the temple in substance of our flesh So grant that we may be presented unto thee with pure and clear minds by Jesus Christ our Lord. The Epistle The same that is appointed for the Sunday The Gospel When the time of Luk. 2. verse 22. unto verse 27. Saint Matthias day 1. B. of Edw. 6. Deliver me O Lord from the evil man c. Psal. 140. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which in the place of the traitor Judas bidst choose thy faithful servant Matthias to be of the number of the twelve Apostles grant that thy Church being alway preserved from false Apostles may be ordered and guided by faithful and true Pastors through Jesus Christ our Lord. The Epistle In those dayes Peter Act 1. verse 15. unto the end The Gospel In that time Jesus answered Mat. 11 verse 25 unto the end Z. Annuntiation of the Virgin Mary 1 B. of Edw. 6. Lord I am not high minded c. Psal. 131. Glory be to the Father c. As it was in the beginning c. The Collect. We beseech thee Lord powre thy grace into our hearts that as we have known Christ thy sons incarnation by the message of an angel so by his crosse and passion we may be brought unto the glory of his resurrection through the same Christ our Lord. The Epistle God spake once again unto Ahaz Isai. 7. verse 10. unto ver 16. The Gospel And in the sixth moneth Luke 1. verse 26. unto ver 39. Saint Marks day 1 B. of Edw. 6. Lord I call upon ' thee hast thee unto me c. Psal. 141. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which hast instructed thy holy Church with the heavenly doctrine of thy Evangelist St. Mark give us grace that we be not like children carried away with every blast of vain doctrine but firmly to be established in the truth of the holy Gospel through Jesus Christ. c. The Epistle Unto every one of us is given grace Ephes. 5. verse 4. unto ver 17. The Gospel I am the true vine John 15. verse 1. to verse 12. A. Saint Philip and James 1. B. of Edw. 6. at Mattens The second Lèsson Acts 8. unto when the Apostles Behold how good and joyful a thing it is c. Psal. 133. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God whom truely to know is everlasting life grant us perfectly to know thy son Jesus Christ to be the way the truth and the life as thou vast taught Saint Philip and other apostles through Jesus Christ our Lord. The Epistle James the servant of God James 1. verse 1. unto ver 13. The Gospel And Jesus said unto his disciples Joh. 14 ver 1. unto ver 15. Saint Barnabas Apostle 1 B. of Edw. 6. at Mattens The second Lesson Acts 14. unto the end I cryed unto the Lord with my voice c. Psal. 142. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd almighty which hast endued thy holy Apostle Barnabas with singular gifts of thy holy Ghost let us not be destitute of thy manifold gifts nor yet of grace to use them alway to thy honour and glory through Jesus Christ our Lord. The Epistle Tidings of these things Acts 11. verse 22. unto the end The Gospel This is my commandement John 15. ver 12. unto ver 17. 1. B. of Edw. 6. At Evensong The second Lesson Acts 15. unto after certain dayes Saint John Baptist. 1 B. of Edw. 6. Proper Lessons at Mattens The first Lesson Malach. 3. unto the end The second Lesson Mat. 3. unto the end Hear my Prayer O Lord c. Psal. 43. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God by whose providence thy servant John was Baptist wonderfully born sent to prepare the way of thy son our Saviour by preaching of â—enance make us so to follow his doctrine and holy life that we may truly repent according to his preaching and after his example constantly speak the truth boldly revuke vice and patiently suffer for the truthes sake through Jesus Christ c. The Epistle Be of good chear my people Isai. 40. verse 1. unto ver 12. The Gospel Elizabeths time came Luke 1. verse 57. unto the end 1 B. of Edw. the 6. proper Lessons at Even-song The first Lesson Malach. 3. unto the end The second Lesson Mat. 14. unto when Jesus heard B. St. Peters day 1. B. of Edw. 6. At Mattens The second Lesson Acts 3. unto the end Blessed be the Lord my strength c. Psal. 144. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which by thy son Jesus Christ hast given to thy Apostle St. Peter many excellent gifts commandedst him earnestly to feed thy flock make we beseech thee all Bishops and pastours diligently to preach thy holy word and the people obediently to follow the same that they may receive the crown of everlasting glory through Jesu Christ our Lord. The Epistle At the same time Herod the Acts 12. verse 1. unto verse 12. The Gospel When Jesus came into the Mat. 16. verse 13. unto verse 20. 1. B. of Edw. At Evensong The second Lesson Acts 3. C. Saint Mary Magdalene Praise the Lord O my soul c. Psal. 146. Glory be to the Father c. As it was in the beginning c. The Collect. MErciful father give us grace that we never presume to sin through example of any creature but if it shall chance us at any time to offend thy divine Majesty that then we may truely repent and lament the same after the example of Mary Magdalene and by lively faith obtain remission of all our sins through the onely merits of thy son our Saviour Christ. The Epistle Whosoever findeth an honest faithful woman c. Prov. 31. The Gospel And one of the Pharises desired Jesus c. Luk. 7. ver 36. unto the end St. James the Apostle 1. B. of Edw. 6. O praise the Lord of heaven Psal. 148. Glory be to the Father c. As it was in the beginning c. The Collect. GRant O merciful God that as thy holy Apostle Saint James leaving his Father and all that he had without delay was obedient unto the calling of thy son Jesus Christ and followed him So we forsaking all worloly and carnal affections may be evermore ready to follow thy commandments through Jesus Christ our Lord. The Epistle In those dayes came Acts 11. verse 26. unto ver 3. of chap. 12. The Gospel Then came to him the mother Mat. 12. verse
20. unto verse 29. Saint Bartholomew the Apostle 1 B. of Edw. 6. Not unto us O Lord not unto us c. Psalm 115. Glory be to the Father c. As it was in the beginning c. The Collect. O Almighty and everlasting God which hast given grace to thine Apostle Bartholomew truely to beleeve and to preach thy word grant we beseech thee unto thy Church both to love that he beleeved and to preach that he taught through Christ our Lord. The Epistle By the hands of the Apostles Acts 5. verse 12. unto ver 17. The Gospel And there was a strife among them Luk. 22. verse 24 unto ver 31 Saint Matthew apostle 1. B. of Edw. 6. O praise the Lord all ye heathen c. Psal. 117. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty god which by thy blessed son didst call Matthew from the receit of custom to be an apostle Evangelist Grant us grace to forsake all covetous desires and inordinate love of riches and to follow thy said son Jesus Christ who liveth and raigneth c. The Epistle Sering that we have such an office 2 Cor. 4. verse 1. unto verse 7. The Gospel And as Jesus passed forth Mat 9. verse 9. unto ver 14. Saint Michael and all angels 1 B. of Edw. 6. Praise the Lord ye servants c. Psal. 113. Glory be to the Father c. As it was in the beginning c. The Collect. Euerlasting God which hast ordained and constituted the services of all angels and men in a wonderful order mercifully grant that they which alway do thee service in heaven may by thy appointment succour and defend us in earth through Jesus Christ our Lord. The Epistle There was a great battle in heaven Apoc. 12. verse 7. unto ver 13. The Gospel At the same time came Matth. 18. verse 1. unto ver 11. Saint Luke Evangelist 1 B. of Edw 6. By the waters of Babylon c. Psal. 137. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which calledst Luke the Phisycian whose praise is in the Gospel to be a Phisycian of the soul it may please thee by the wholesom medicines of his doctrine to heal all the diseases of our souls through thy son Jesus Christ our Lord. The Epistle Watch thou in all things 2 Tim. 4. verse 5. unto ver 16. The Gospel The Lord appointed other Luk. 10 verse 1. unto verse 7. Simon and Jude Apostles 1 B. of Edw. 6. O praise Gd in his holinesse c. Psal. 150. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which hast builded thy congregation upon the fundation of the Apostles and Prophets Jesu Christ himself being the head corner stone grant us so to be joyned together in unity of spirit by their doctrine that we may be made an holy temple acceptable to thee through Jesus Christ our Lord. The Epistle Judas the servant of Jud. verse 1. unto ver 9. The Gospel This command I you John xv verse 17. unto the end All-Saints 1 B. of Edw. 6t Proper Lessons at Mattens The first Lesson Sapi. 3. unto Blessed rather is the. The second Lesson Heb. 11. ver 12. unto If ye endure O sing unto the Lord a new Song c. Psal. 118. Glory be to the Father c. As it was in the beginning c. The Collect. A Amighty God which hast knit together thy elect in one Communion and fellowship in the mystical body of thy son Christ our Lord grant us grace so to follow thy holy saints in all vertuous and godly living that we may come to those unspeakable joyes which thou hast prepared for them that unfeinedly love thee through Jesus Christ our Lord. Behold I John saw Apoc. 7. verse 2. unto verse 13. The Gospel Jesus seeing the people c. Matth. 1. verse 1. unto ver 13. 1 B. of Edw. 6. Proper Lessons at Evensong The first Lesson Sapi. 5. unto his jealousy also The second Lesson Apoc. 19. unto And Jesus saw an Angel stand Annotations upon CHAP. V. A. The Introit what B. Epistles and Gospels very necessary why Epistles when all are not so The reason and defence of that denomination C. Advent what and why observed D. Christmas day Its antiquity variously observed in the Primitive times The Precise day dubious and unnecessary to be known Calvin passionately for it Observed by the Synod of Dort and the Belgick Church A main argument for it E. Two Communions anciently in one fore-noon F. Why the Feasts of St. Stephen St. John and Innocents are celebrated neer Christmas day G. Antiquity of the Circumcision feast H. Epiphany what Ancient I. Ashwednesday and Lent the original and various observation of them K. Palm Sunday how observed L. The holy week why so called M. Maunday Thursday a day of great note N. Good-Friday anciently a very high day a day of general Absolution O. Easter-Eve the great day of Baptising competents watching the Sepulchre whence derived P. Easter-day of Apostolical institution Q. Easter-Munday and Easter-Tuesday very anciently observed R. Dominica in Albis S. Rogation dayes why instituted T. Ascension day why rarely mentioned in Antiquity Pentecost what Synods anciently summoned about this time V. Whitsunday why so called a private conjecture W. St. Andrews day why the first festival X. Conversion of St. Paul why not observed Paul and Peter one intire festival and anciently and of late years Y. The Purification of Mary anciently how called why Candlemass-day Z The Annuntiation of the virgin Mary how Ancient A St. Philip and Jacob and All-Saints B. St. Peter hath no single day C. The Festival of Mary Magdalen why discontinued THE Introites The Introites were certain Psalms appointed for certain dayes and were at first devised as decent imployments for the people whilest the Priest was ascending up to the high Altar They did somewhat resemble those Psalms of degrees appointed in the service of the Temple Epistles and Gospels The Epistles and Gospels need no advocate to plead for them it not being imaginable that Christians assembling for sacred exercises should omit the main fundamentals of Christianity or that the Jews should have the Law and the Prophets read in their Synagogues every Sabbath-day as it is clear they had and that the Christians should debar themselves of having the Epistles and Gospels the great evidences of their faith rehearsed in their Assembly places in their Churches Having had occasion before to deliver the Practise of the Primitive Church in this particular and to evidence that those leading Fathers did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at peradventure and casually read these Lessons but were studious to fit and dispose them to the concernment of every Festival I shall not actum agere but onely adde that without those Lessons the Festivals would signifie little for what can
the rest As for Innocents day that Homily upon Matth. 2. which if not Origens is yet very Ancient speaketh expresse Horum memoria semper ut dignum est in Ecclesia celèbratur secundum integrum ordinem sanctorum ut primorum martyrum pro Domino occisorum The memory of the Innocents also is alwayes as fit it is celebrated in the Church accoring to the order of the Saints as of those who were first slain for the Lord. This juncto of Festivals are not here placed as evidences of the times of the Death or sufferings of those Persons For if tradition faileth not St. Stephen was stoned in August and St. John died ' on the feast of St. John Baptist Durandus and from him other Ritualists why these feasts rather then others were ordered to accompany Christs nativity assigneth this reason There is saith he a threefold martyrdom In will and deed In will but not indeed In deed but not in wil. The first was undergone by St. Stephen the second by St. John the third by the Innocents And who fitter to attend our Saviour then his Martyrs for if right-dear in the sight of the Lord is the death of all his Saints then most precious certainly to him must the death of them be who not onely die in but for him This reason of Durandus is founded upon the tradition that St. John was miraculously preserved in a Chaldron of boyling Oyl to which he was condemned at Rome might I interpose mine own thoughts I should rather conceive that St. Stephen had the first place because he was the Proto-Martyr of Christianity St. John the second because his death falling upon the Festival of another John the Baptist and reason good they should be honoured with dayes apart no day could be assigned to this John more proper that he might be nigh his Master he being the disciple whom Jesus loved And the Innocents might well pretend to the third because as St. Cyprian saith Nativitas Domini à Martyriis Infantium statim caepit the slaughter of the Innocents was the first considerable consequent of his birth Nor wil I omit what else seemeth a specious exposition upon the Original of these three viz that Martyrium Amor Innocentia Martyrdom Love and Innocence are first to be magnified as wherein Christ is most honoured The feast of Circumcision I dare not affix any remote antiquity to this holy-day The first mention of it under this title occurreth in Ivo Carnotâ—nsis who lived about the year 1090. a little before St. Bernard and who hath a Sermon upon it under the name of the Octave of Christs nativity we finde it in Isidorus 4000. before The reason why it was not then observed was as I conceive because it fell upon the Kalends of January which were Solemnized among the Heathens with such disorder revellings and prophane appendants of Idolatry that St. Chrysostom called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devils festival and the sixt general Councel absolutely interdicted the observation of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we decree that the Feast called the Calends be utterly taken away from the custome and society of the faithful The Epiphany This feast hath several appellations amongst the Greek Fathers sometimes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Gregory Nazianzen the day of sacred illumination this being in the Eastern Church a day as signal for Baptism as Easter or Pentecost in the Western Sometimes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The manifestations of God so Horolog Grac. upon the 6. of January place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is consest this word very often imports Christs Birthday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now is the Festival of the Theophany or Christs nativity saith Nazianzen yet sometimes they are evidently distinguished as in that imperial constitution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Nativity of Christ and the Theophany c. are to be accounted for Holy-dayes Most clear is that of Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first festival is that of Christs birth the next is that of the Theophany where not onely this feast is manifestly differenced from the Nativity but the feast of Circumcision as I said before remarkably excluded But of all the names most usuall and most frequently applied to it is this of Epiphany which though the Egyptians and such as were under the Patriarchate of Alexandria communicated both to the Nativity and Baptism of Christ possest with an opinion that he was baptised upon the Aniversary of his Birth yet in other places it past onely currant for the day of his Baptisme St. Chrysostom puts a question to himself in these tearms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How comes it to passe that not the day of Christs Birth but of his Baptisme is called the Epiphany and he resolveth it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because his Birth was obscure but at his Baptisme he manifestly appeared to all men The like hath St. Hierom Epiphaniorum Dies huc usque venerablils est non ut quidam putant natalis in carne tunc enim absconditus est non apparuit The day of the Epiphany is at this day venerable I mean not Christs Nativity as some suppose for then he rather hid himself and appeared not By what hath been already said the day is without all question of no late edition Now for the grounds upon which the solemuity is founded St. Augustine delivereth them to be four sive quod in Caelo stella ortus sui nuncium praebuit sive quod in Cana Galilaeae in convivio nuptiali aquam convertit in vinum sive quod in Jordanis undis aquas ad reparationem humani generis suo Baptismo consecravit sive quod de quinque panibus quinque millia hominum satiavit Either because a star in the heavens became the Nuncio of his birth or because he turned water into wine at the Marriage feast or because being Baptised in the river of Jordan he consecrated the water for the regeneration of man or because he sâ—d five thousand men with five loaves The three first causes our Church seems to own in the conformity of her Divine offices the Collect for the day mentions the coming to the wisemen to worship our Saviour by the convoy of the Star and the Gospel is a narrative of the Story The second Lesson at Evening service being John the 2. recounts the miracle wrought at the Marriage feast And the second Lesson for Morning Prayer being Luk. 3. 22. is a relation of his Baptism But as for the first though it be delivered by St. Augustine quoted before and by Isidorus after him to have been a con-cause of this dayes Solemnity yet I finde the Greek fathers of another judgement these celebrating the coming of the wisemen and appearing of the star on the day of Christs nativity So Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow the guide the star and offer thy
a loud voice by the Priest And in the next Canon it is ordained that none dissolve the Fast children aged and sick persons excepted ante peractas Indulgentiae preces before the absolution office be over Why it is called Good Friday needs slender elucidation every ordinary pretender to Christianity is able to say because it was the completory of our eternal Redemption Upon this day the Gospel is taken out of St. John probably as the Rationalists inform us because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eye witness of what he relateth In the African Church St. Augustine tells us it was taken out of St. Matthew Passio quia uno die legitur non solet leg i nisi secundum Mattheum Because the Gospel appointed for the Passion is read but one day it is wont to be taken out of St. Matthew Easter Eve This was stiled Sabbatum magnum the great Sabbath upon this day were the Competents Baptised and this day with the next sabbath ensuing called Clausum Paschae the close of Easter and all the dayes within that enclosure were called octo dies Neophytorum the eight dayes of the Neophytes or new-made Christians which wore white vestments all that time There was a tradition amongst the Jews that Christ should come again upon Easter-day at midnight about the hour of his Resurrection upon which ground St. Hierom conceived the tradition continued ut in die vigiliarum Paschae ante noctis medium Populos dimittere non liceat expectantes adventum Christi That on Easter-Eve the people should not be dismissed before midnight as waiting for Christs coming The like is attested by Theodorus Balsamon limiting the practise to those onely who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the devoutest sort A Relick of which custom remained in this Church until the first reformation implyed in that ceremony of setting up the Sepulture of Christ and watching of the Sepulchre frequently mentioned in the Ritual monuments of those times Upon this day it was the custom for the Bishop in imitation of our Saviour to wash the feet of the new baptised persons Ascendisti de fonte quid secutum est succinctus est Sacerdos licet enim Presbyteri fecerint tamen exordium ministerii est à summo Sacerdote pedes tibi lavat saith St. Ambrose Thou didst arise out of the font what was next the chief Priest being girt washt thy feet for though the Presbyter officiateth yet the derivation of his power is from the chief Priest where he seemeth to make this ceremony proper onely to the Bishop as indeed so was all relating to Baptisme according to the sense of Antiquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ignatius it is not lawfull to Baptise without licence from the Bishop Dandi Baptismum ius habet summus Sacerdos dein Presbyteri Diaconi non tamen sine Episcopi authoritate so Tertullian The Chief Priest hath power to administer Baptisme so also have Presbyters and Deacons but not without authority derived from the Bishop Easter-Day This was the Birth-day of our Saviour in his state of Glory and exaltation as his first nativity was the Birth-day to his state of humiliation It was anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day By Gregory Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Feast of Feasts How could it be lesse it being the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminence which the Lord hath made Psal. 118. 24. for of this day do the Fathers unanimously expound that place and therefore with them as it is with us that Psalm was alwayes part of the office of this day For the antiquity of the observation of this day innumerable Authors might be produced but in a matter not at all controverted it would edifie little I shall therefore supersede from others and content my self with a Reference to that known contest betwixt the Churches of the East and West about it whether it should be observed on the 14. of the first New-moon in March as they of the East pretended or on the Lords-day as the Western custom was wherein both pleaded and justly too as I conceive Apostolical tradition The Quarta decimani or they who kept the fourteenth day derived their practise from St. John the other from St. Peter The matter being adiaphorous they of the Levant the East might in this as they did in other things condescend to the customs of the Jews their cohabitants on designe to win upon them in higher matters And the Western Churches more conversant with Gentiles having not the same occasion might rather make choice of the Lords day it being the very day of Christs Resurrection in memory whereof that feast was observed That the celebration of this day was Apostolical is a truth as radient as if it were written with the beams of the Sun and needs no further demonstration then the consideration how early this Question invaded the Church The first news we hear of it is from Polycarpus his journey to the Roman Bishop Anicetus Propter quasdam super die Paschae quaestiones by reason of some questions raised about Easter-day So Hierom and Eusebius Polycarpus was St. Johns disciple and when Anicetus endeavoured to gain him to the western usage his answer was he would never desert that custom which he had received from St. John So that though Polycarpus and Anicetus argued the question yet like stout Champions both kept their ground and which is most laudable like good Christians kept also the peace of the Church So did not Victor Bishop of Rome a while after for being a man composed of fire and tow and inflamed with an Epistle of Policrates then Bishop of Ephesus to him he grew so cholerick that he renounced Communion with all Asia upon that sole account for which Ireneus of Victors perswasion not of his Spirit sent him a sound rattle Let this suffice for the Antiquity of this grand festival This day with Christs Nativity Epiphany and Pentecost were dayes of so high solemnity as all the Clergy were bound upon pain of excommunication for three years not to be absent from their Cures at any of them And that such was the Practise for Easter St. Cyprian giveth us early account for being desired by Fortunatus and others to consult with his confraternity about the receptions of Persons lapsed through torture he referreth them for his answer to another time because saith he Nunc omnes inter Paschae prima solemnia apud se cum fratribus demorantur Now all my Collegues are tied to their proper Cures until the Easter holy-dayes be over The Anthymnes appointed by our Church are pure Canonical Scripture wherof the last beginning thus Christ is risen again being taken out of 1 Cor. 15. 20. seemeth to be an Imitation of the Ancient practise of the Primitive Christians who were accustomed to greet one another every Easter morning one saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the
Lord is risen and the other answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is risen indeed and in the now Greek Church some memorial of that custom remaines in their solemn hymn beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is risen from the dead triumphing over and trampling one death with another Easter Munday and Tuesday All this week which we call Easter week was anciently kept holy but above others these two dayes were of highest remark so that Artificers who made bold with the other four did not exercise their Mechanical crafts upon either of these as Theodorus Balsamon noteth therefore Gregorius Thaumatergus stileth the Easter Festivals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the three holy-dayes ordained by the Church St. Augustine also mentions terâ—ium Festi diem the third day of the Feast and to ascend higher St. Cyprian in all probability meant no lesse where he spake of prima solemnia Paschae the first solemn dayes of Easter In some particulars the whole interval betwixt Easter and Pentechost was honoured with an esteem adaequate to the Lords-Day and the principal of them Easter it self That is in not fasting and Praying standing I shall only content my self with urging two of very many Authorities For the Western Church Tertullian Die dominico jejunium nefas ducimus vel de geniculis adornare Eadem immunitate à die Paschae in Pentechosten usque gaudiamus we count it a great offence either to Fast or kneel at Prayer on the Lords-Day And the same custom do we observe from Easter to Pentechost for the East The Councel of Nice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Synod decreeth that on the Lords day and from Easter to Pentechost Prayers be made standing where also learned men suppose an interdict from fasting also to be implied The ground of this practise was the suddain transition of the Church from one contrary Passion to another that is from grief to joy which operated contrary motions in the body All Lent-long Lords dayes excepted not onely the Penitents which were under the Churches censures but the very faithful themselves were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast upon their knees as in a state of humiliation But the Resurrection day the day of Jubile once come the visage of the Church was changed and nothing to be seen but what signified excesse of joy St. Basil no man better unfolds the mystery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By our kneeling and rising upright we signifie that we are cast down to the earth by our sins and that we are raised again to heaven by the Clemency of our maker So that the posture of standing was not onely a ceremony significant of our Saviours Resurrection but also an embleme of the Churches rising with him which was most graphically described in their stationary mode which Tertullian represents thus in coelum suspicientes manibus expansis Looking up to heaven with their armes extended at length St. Chrysostom more fully and like what I formerly observed out of Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I have known my self many men almost elevated quite from the earth stretching out their hands as wide as possibly they could and as if they were male-contents that they could not fly even up to heaven and in that posture of ardent devotion to behave them selves at Prayer First Sunday after Easter This Sunday had several appellations in Antiquity the Latines called it Dominica in Albis in relation to the white vestments of the Neophytes or new-made Christians But why in Albis and not rather post Albas the Sunday after white vestments as Alcuin more truely calleth it considering that they deposited and laid aside those whites upon the Eve of this day called clausum Paschae the close of Easter as the same Alcuin testifieth elsewhere and is comfirmed by St. Augustine Paschalis solemnitas hodierna festivitate concluditur ideo Neophytorum habitus mutatur The Paschal solemnity is this day speaking of the Easter Octave determined and therefore the new Christians change their habits this day The Greek called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason is given by Gregory Nazianzen because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the birthday of that salvation which had its commencement the Sunday before By us it is vulgarly called Low-Sunday probably as our Rationilist hath observed as it succeeds and stands in relation to Easter-day which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an high day The fift Sunday after Easter This Sunday is called Rogation Sunday because it precedeth the three dayes of Rogation before Ascension day These three fast-dayes were first instituted by Mamercus Bishop of Vienna upon occasion of a great earth-quake and incursion of wolves and wilde beasts to the extream tetrour of the people He knowing no better expedient to divert so severe a chastisment then fasting and humiliation ordered these dayes for that intent and contrived a Litany apt and sutable for such humble addresses This pious course taking good effect succeeding times continued that Fast in their Anniversary practise so as the Councel of Aurelia established it by a decree Which custom having had so long footing in the Church our Reformers were loth to be singular in rescinding it and the rather because she observed it fell casually and beyond its first intention upon such a season as might be very agreable to the service of those dayes For this being that critical time of the year when all the fruits of the earth are in greatest hazard of miscarrying by frosts and unseasonable weather it is therefore exceeding proper to supplicate God for the withholding of his judgments and to implore his blessing upon the labours of the husband-man And although our Liturgy hath no set office yet hath our Church set homilies for it And in the injunctions Anno 1559. and Advertisments Anno 7. Eliz. it was ordered that in the Rogation dayes of procession the Curat sing or say in English the two Psalms beginning Benedic Anima mea c. with the Litany and Suffrages thereunto belonging Ascension Day I do not meet in any of the Fathers before St. Augustines time mention of this as of an Holy day yet doubtless it was of as ancient standing as the other four Dominical Days for Augustine reckons it amongst those days which toto terrarum orbe observantur now observed all over the world and which are supposed to have been instituted by the Apostles themselves or General Councels A little after St. Augustine Proclus Arch-Bishop of Constantinople enumerating the five grand Festivals maketh this the 4th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fourth saith he declares the ascent into Heaven of him who was our first fruit And after all addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the solemnities which the Lord hath made Now to take off the wonder why there is so little news of it before St. Augustine it must be considered that anciently all the interim
that at the day of the general Resurrection we and all they which are of the Mystical body of thy Son may be set on his right hand and hear that his most joyful voice Come ye blessed of my Father inherit the kingdom prepared for you from the beginning of the world Grant this O father for Jesus Christs sake our onely Mediator and Advocate Amen Annotations upon CHAP. VI. A. Immediately after what meant by it a Bell usually rang betwixt Morning Prayer and the Sermon so also in Scotland B. Notorium what who notorious Offenders in the sence of our Church the 109 Canon the Committee 1641. the Ordinance of Parliament Octo. 20. 1645. the Imperial Law Primitive practice our Saviors president in admitting Judas The main reason for free admission C. Charity how necessary to a Communicant One loaf in the Primitive Church Agapae the holy Kiss D. The Table where to stand in Communion time E. The Lords Prayer always part of the Communion Office F. The ten Commandments with their Responces a laudable part of our Service G. Epistles their ground H. Clory be to thee O Lord It s ancient use I. Standing up at the Gospel very ancient why appointed what posture anciently used at the Lessons read and word preached Affrica differed from other Churches K. The Nicene Creed Creeds enlarged in Articles as Heresies sprung up The Ancients observed no strict formula's The Hierosolymitan Creed compared with other parcels of Antiquity No Creed in the ancient Service of the Eastern Church till Anno 511. nor till after that in the Service of the Western L. Postils why so called Bidding of Prayers before the Sermon The original ground of them An ancient form thereof Preachers varyed therein Bidding and Praying all one in effect Prayer before the Sermon in the Primitive Church St. Ambrose his Form The People also prayed for the Preacher In the first times many-preached one after another in one Forenoon The ancient Homilies avoid thorny subtilties and nice questions King James his Order recommended to present practice M. A discourse upon the 18 Canon of the Councel of Laodicea The order of Divine Service then The Prayer for the Catechumens begun the Service It s formula out of Chrysostome The Communion did not begin in the Eastern Church upon the dismission of the Catechumens The several dismissions of that Church All comprehended in the Missa Catachumenon of the Western Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N. Four offerings at the Communinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alms a constant concomitant not accepted from all Difference in the Offertory Sentences betwixt the Scotch Service and ours whence derived O. Two Offerings intended by our Church Oblations how distributed in the Primitive Church Sportulantes fratres who Mr. Seldens mistake Oblations ceased not upon the payment of Tythes P. Oblations anciently brought to the Altar The Chest for Alms where placed in the beginning of the Reformation Q. Offering-days what Collar-days at Court Hermanus R. Prayer for the whole state of Christs Church Many ancient Formula's thereof S. Dypticks Rolls not Tables T. Commemoration of the Dead Innocent at first but after abused V. Two sorts of Dead commemorated The Commemoration anciently used after the Elements were consecrated Why the Order transposed by our Reformers OR immediately after A great question there hath been of late about the alliance of this word After and to what it should relate one would have it applyed to the beginning of Morning Prayer as if it had been said Immediately after the beginning of Morning Prayer and videtur quod sic because the Latine Translator hath in this particular assumed the Office of an Interpreter rendring it Immediate post principium Matutinarum precum This notwithstanding I approve rather of their sence who make it relative to Morning Prayer and suppose as if the structure were immediately after Morning Prayer that is when it is ended and this I take it is plainly inferrible from the very scope of this Rubrick which was not as some may think to allot some space of time to make provision according to the number of the Communicants for the interstitium between the beginning of Morning Prayer and the time of the Communion is so slender a space for the provision of those Elements as should there be a want not half the Countrey Villages in this Kingdom can be timely supplyed therewith No it is clearly otherways and that the design was that the Curate might have timely notice of the several persons offering themselves to the Communion and consequently might peâ—swade notorious Offenders or malicious persons to abstain and if obstinate absolutely reject them according to the purport of the two Rubricks following for that those two Rubricks are of the same Syntax and cohaerence with this the Relative pronoun those infallibly implyeth for what those but they who were ordered before to give in their names over night or else in the morning before the beginning of Morning Prayer or immediately after Now how could the Curate possibly confer with such notorious evil livers or malicious persons between the beginning of Morning Prayer which imployd him wholly and the Communion unless there were some vacation allowed him between those two offices and that such a convenient space was allotted to intervene is evident by the practice of those times For the Morning Prayer and Communion were not continued as one intire Service but abrupt broken off and distinct each office from the other by these words Thus endeth the Order of Morning and Evening Prayer This was done that the Holy-day Service might be separated from the Weekly Whether or not the Congregation departed hence upon Sundays and Holy-days after the end of Morning Prayer and returned again to the Communion Service I will not positively determine I rather think not Because the Authors of the Admonition whose captious curiosity nothing could escape which seemed to promove their beloved quarrel have these words We speak not of ringing when Mattins is done which could not administer the least shew of blame had it been done in absence of the Assembly or had not the Congregation been then religiously imployed For this Bell was usually rung in the time of the second service viz. the Litany to give notice to the People not that the Communion Service as hath been supposed but that the Sermon was then coming on All Ringing and Knowling of Bells in the time of the Letany high Mass c. was interdicted by the Injunctions of Edward the sixth and Queen Elizabeth Except one Bell in convenient time to be rung before the Sermon In reference to the Sermon onely it was rung called therefore the Sermon Bell so that when there was to be no Sermon the Bell was not rung and Sermons were rare very rare in those days in some places but once a quarter and perhaps not then had not Authority strictly enjoyned them which usage of Sermon Bells hath been practiced and
is still if I mistake not in some parts of Germany in Scotland I am sure or the Reverend Bishop of Galloway deceives me Having persued his Narrative through all the divisions of that Churches first Service at length he adds You hear the third Bell ringing and in this space the Reader ceaseth and at the end of the Bell ringing the Preacher will come There being then as I have said so apparent and visible a breach between the first and second Service the Morning Office and the Letany it is very probable though the Assembly did not dissolve yet was there such a ceasing and rest from sacred Imployments as might give the Curat◠time in that Interval both to receive the names of such as intended to communicate as also to admonish and in case of obstinacy to repel scandalous persons from that Ordinance sure I am he was then more at leisure then he could be at any other time after Morning Prayer begun and before it were ended And if any of them be an open and notorious evil liver c. Notorium amongst the Civilians and Canonists is threefold First there is Notorium Praesumptionis a notoriousness of Presumption where Evidentia rei est evidenter à Jure praesumta The evidence of the thing is taken for evident by presumption of Law As where it presumeth one to be the Son of such a man because he was born in Wedlock Secondly There is Notorium Juris a notoriousness of Law when the offence is proved either per confessionem factam in Jure by confession made in open Court or per Sententiam Judicis by the Sentence of the Judge Lastly There is Notorium facti a notoriousness of Fact when per evidentiam rei nulla potest tergiversations celari The evidence is so clear as the Accusation can by no shifts be avoided Now to which of these three the term Notorious in this Rubrick relateth is a great question The learned Prelate Bishop Andrews restraineth it positively to the second Our Law of England saith he will not suffer the Minister to judge any Man a notorious Offender but him who is so convinced by some legal Sentence The Law of England will not suffer it so that should the Ecclesiastical permit it the Municipal Law would not and if it comes to an Antinomy a justle between the Canon Laws of our Church and the Law of the Land this it is must over-rule But doth our Canon Law give any such toleration doth it impower any Minister to exclude his Parishioner claiming his Christian priviledge in those blessed Mysteries from the Sacrament or to make his private discretion the supream Judge of the Notoriousness here mentioned certainly no. As for the 26 and 27 Canons which are produced to the contrary they neither speak explicitly enough nor do they sufficiently direct in this Affair The Canon wherein our Church declareth her minde more articulately is the 109. If any offend their Brethren either by Adultery Whoredom Incest or Drunkenness or by Swearing Ribaldry Usury or any other uncleanness and wickedness of life the Church Wardens or Quest-men and Side-men in their next Presentment to their Ordinaries shall faithfully present all and every of the said Offenders to the intent that they and every of them may be punished by the severity of the Laws according to their deserts and such notorious Offenders shall not be admitted to the Communion till they be reformed where I note First the Crime must be scandalous an Offence to the Brethren Secondly it must be presented to the Ordinary Thirdly That such scandalous Offenders so presented to the Ordinary are not to be admitted to the Communion But some perhaps will say this was one of the failings of an ill regulated State and Church which justly called for a Reformation and so indeed it was pretended by Dr. Burgess and Mr. White of Dorchester at a Committee sitting in the Lords House in March 1641. But upon a full debate it was determined at that Committee to the very conviction of the Opponents that open and notorious evil-livers were none but such as the Laws had adjudged to be so Agreeable to this determination did the Parliament afterwards ordain That no person be suspended from the Communion for any matter of scandal but either upon his confession before the Eldership to have committed such an offence or upon the testimony of two Witnesses at least and those examined upon oath So was it ordained by this Parliament sufficiently Presbyterian against the liking of an Assembly of Presbyters which did Enixins Dogmatis Argumentis in contrarium nec semel sed frustra contendere vehemently though all to little purpose more then once oppose it with all the Arguments they could as Mr. Selden assures us Having opened the minde of our both Church and State as to this particular it will not be amiss to represent the conformity it beareth with the Imperial Edict and practice of the Primitive Church As for the Emperial Law it speaks loud enough Omnibus Episcopis Presbyteris interdicimus segregare aliquem à sacra communione antequam causa monstretur propter quam Sanctae regulae hoc fieri jubent We prohibit all both Bishops and Presbyters from shutting out any one from the Communion before just cause be shewn that the holy Canons warrant them so to proceed As for the primitive usage St. Augustine fully Nos à Communione quenquam prohibere non possumus nisi aut sponte confessum aut in aliquo Judicio Ecclesiastico vel seculari nominatum at que convictum We cannot repel any man from the Communion unless he hath freely confest his offence or hath been accused and convicted in some secular Court or Ecclesiastical consistory Indeed so was the Legislative patern of our Saviour in the first institution of his Supper Never was there a more detestable Crime then Judas his Treason never was Delinquent convicted upon Evidence so infallible as his Masters Omniscience But though he had already projected the conspiracy and our Saviour already knew it yet did he not interdict him from participating with his elect Apostles recommending thereby to his Church this Lesson that no outward communion of the wicked with us in those sacred Ordinances can possibly render them ineffectual to his holy Ones 'T is true I grant some learned men depart from this sence and because St. John saith that Judas having received the sop went immediately out thence infer his absence at the time of Christs instituting his last Supper But our Church is positive in the contrary nor can St. John be otherwise reconciled to the rest of the Evangelists To conclude the result of all the premises is That none are to be suspended from this Sacrament but the notorious Delinquents and that none are notorious but they whom the Sentence of the Law or their own confessions have stated so to be All reason it should be so My temporal Estate no
private person can deprive me of until it be legally evicted from me by course of Law and shall it be in the power of any mortal man to divest me of my interest in that blessed Banquet before I be adjudged to have forfeited it upon fair hearing what were this but to expose Christians to the infirmities passions and somewhat else quod dicere nolo of their spiritual Pastors The same order shall the Curate use with those betwixt whom he perceiveth malice and hatred to reign c. Amongst the three Graces the Apostle hath given the supremacy of dignity to Charity 1 Cor. 13. 13. and this most excellent Grace is never so resplendent as in the celebration of the Eucharist in relation to which she is most strictly enjoyned by our Saviour himself If thou bringest thy gift unto the Altar and there remembrest that thy Brother hath ought against thee leave thy gift before the Altar and go first and be reconciled to thy Brother which is very rationally thought by learned men to be the Institution of an Evangelical Ordinance because it was not commanded under the Law to such as were to present their Oblations and it is not like that Christ would superinduce any new establishment to former Rights when the ceremonial Law was expiring concurrent with the Masters Precept is the order of his Disciples St. Paul 1. Cor. 11. 18. When ye come together in the Church I hear that there be divisions among you What these divisions were he tells them in the 21. verse viz. that when they came to their Love-feasts wherewith this Sacrament was joyned and which were instituted for the preservation of Christian fellowship and levelling of all not onely animosities but highthoughts this notwithstanding the rich who brought plenty presuming he might be master of what he offered either fell to apart or with some select and choice friends of his own exceedings fed liberally while the poor-man had not wherewith to stay his stomack which inferred a disdain not agreeable to the designe of that charitable collation upon these proceedings the Apostle being to pronounce his judgement he assures them they are much in the wrong and that this is not to eat the Lords Supper i. e. that this practise and the Communion are two inconsistent and incompatible one with the other Charity being so essentially requisite to the right participation of the Sacrament as it hath imposed denomination to it It being called the Communion 1 Cor. 10. 16. why so he tells us in the next verse for thereby we being many are one Bread and one body for we are all partakers of that one Bread Now there cannot possibly be union where there is not charity the breach of this grace being the same in the spiritual Body of the Church that a wound is in the natural Solutio continui a rupture of the part intire And in Symbolical reference to this it may be here aptly hinted that in the Primitive Church for certain and probably in the Apostolick they used in the celebration of this Sacrament to have but one loaf and one cup for the whole Congregation to which in all likelihood Ignatius alluded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. One Bread is broken and one cup distributed to the whole Congregation which passage though that most excellent edition of Isaacus Vossius exactly agreeing with the very ancient Translation published by the Reverend Primate of Armach doth not own yet I presume the rather to cite because he speaketh elsewhere of some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. breaking one Bread A matter not improbable in such times when Communicants were not by the tith so numerous as now And though I deny not but this Father might have chief regard to Christ the mystical Bread which came down from heaven yet doth not that hinder but he might also allude to what was then matter of fact in the celebration of the Eucharist Besides this nominal indication of the necessity of this virtue from the word Communion further evidence may be produced from Antiquity for its high reputation As that it was a constant adjunct to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or feasts of love which were fellow-like collations intended as a repast for the poor together with the wealthy and though several abuses stepping into that sacred confraternity and Brotherhood Christian prudence thought fit soon after in the Greek Church for in the African they continued to gether up to Tertullians time to disjoyn them ordering the Lords Supper to be celebrated in the morning fasting yet that it might still lay claim and title to its ancient appellation of a Love feast it was accommodated with ceremonies of like import Whence in the entrance into service of those blessed mysteries the Deacon was appointed to cry aloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. let no man be at one with another a Phrase borrowed I conceive from that of Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Let not man have any controversy with his neighbour and this proclamation once past the holy kisse and imbraces amongst the faithful presently followed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. Prayers ended we sâ—lute one another with an holy kisse that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the constitutions have it men men and women women and it cannot otherwise be conceived considering their stations were so disposed in holy Assemblies as each Sex was severed and apart from the other From hence also Tertullian calleth this signaculum orationis the Seal and close of prayer This is that which the Councel of Leodicea and the Greeks in their Liturgies call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines Pax the Salutation of Peace and is still retained by the Church of Rome derived originally from that of the Apostle Rom. 15. 16. Salute one another with a holy kisse Lastly when the Congregation was departed this noble virtue of Charity was still preserved by sending sometimes blessed loaves sometimes part of the consecrated bread to their absent friends as tokens of their Christian correspondence whereof mention is made in the Epistle of Ireneus to Victor Bishop of Rome cited by Eusebius and in the several Epistles of Augustine and Paulinus under the name of Paâ—is Benedictus blessed bread The result of all this tends not as to the decision of a question controverted but to the exciting us up to a due estimation of this Grace and to minde us that this Sacrament should be somewhat beside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memorial of Christs Sacrifice upon the crosse which is granted to be the chief motive to its institution and that also it is intended to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an act of oblivion according to the Athenian mode of injuries received Shall stand in the Body of the Church or in the Chancel This Rubrick being not explicite enough as to the proper station of the holy Table is illustated by comparing the 82. Canon with Queen
relate to the holy Ghost were added by the Constantinopolitan fathers and some say framed by Gregory Nyssen but I see no full evidence for it As for the Publick use of this Creed in the dayly offices of the Church Durandus Polydor Virgil and some late Authors fixt the first original upon Marcus and Damasus Bishops of Rome But Walfridus Strabo who flourished 850. and therefore likelier to know the truth then his juniors delivereth no such thing referring us to the third Concel of Toledo celebrated Anno 589. And this Councel tells us whence she had it decreeing ut per omnes Ecclesias Hispaniae Galliciae secundùm forman Orient alium Ecclesiarum Concilii Constantinopolitani Symbolum recitetur that throughout all Churches of Spain and Gallicea according to the mode of whom of the Western No but of the Eastern Churches the Constantinopolitan Creed should be rehearsed Certainly had the use thereof been in the Church of Rome at this time the Councel would not have rambled unto the East for a president And confest it is by all Romanists generally that from the Greeks they had not onely the Creed it self but also the first hint of making it an Auctory to the Liturgy If so then it will be taken tardè to enter very late and very short of Damasus his time For Vossius from Theodorus Lector proveth evidently the Greeks themselves had it not very many years before this Councel Macedonius an Orthodox Patriarch of Constantinople being violently expelled by Anastasius the Emperour to make way for Timotheus an heritick of the Eutychian Sect no soonor was Timotheus settled in his See but presently at the entreaty of his friends he ordered that the Constantinopolitan Creed should be said at every Church meeting or time of publick Prayer to the discredit of Macedonius as if he were disaffected to it whereas until that time it was onely rehearsed once a year when the Bishop Catechised on Maundy Thursday Thus Theodorus and this was about the year 511. which being the first hint we have in all antiquity of this or any other symbol represented as Parcel of the publick Liturgy we will give those Ritualists leave to say their pleasure and we will have the like liberry to think what we list But though the Church Primitive was â—low in imploying it as we now do they having designed it for other very Religious intents yet can that be no competent bar to us but we may both this and others dispose as we do to the best improvement of our faith and edification of the Common interest of the Church After the Creed if there be no Sermon In the Primitive service no Creed interposing the Sermon immediatly followed the Gospel and was an usual explication upon it whence I conceive the name Postil is derived quasi post illa Evangelia Postil being nothing but a discourse upon and subsequent to the Gospel These Popular discourses had in Antiquity various appcllations in the earliest times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the most usual so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of exhortation Acts 13 14. So in Clemens his constitutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next let the Presbyters exhort the people then they called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homilies then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sermons Among the Latines St Cyprian especially Tractatus a tract is most familiar in Augustine and Ambrose disputatio a disputation frequently occurreth because therein they usually undertook the confutation of either Heathens Jews or hereticks Lastly Sermo a Sermon was then also in use Regularly and of courses the ancient form of bidding of prayers will here fall under cognisance and the rather because some thing like it is established by the Canons of our Church It s original extraction claiming precedency of consideration I shall begin with that The Agenda of Religion in our Church before the Reformation were performed it is well known in Latin a Language very inâ—difying to a non-intelligent people That so many so much interested and concerned in those sacred offices should not be totally excluded as idle spectators or fit for nothing but now and then to return an Amen to they knew not what this expedient was devised The people were exhorted to joyn in prayers according to certain heads dictated to them by the Minister in the English tongue observing the method and materials of the then Prayer for all States so that of all the service then used this onely could properly be called Common-Prayer as being the onely form wherein the whole Congregation did joyn in consort and therefore the title of it in the Injunctions of Edw. 6. Anno 1547. is The form of bidding the Common-prayers Now because it was made by Allocution or speaking to the people agreeing with what the Primitive Church called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was called Bidding of prayers Thus in short as to the ground of this ancient form will you now see the form it self behold it here After a laudable custom of our Mother holy Church ye shall kneel down moving your hearts unto Almighty God and making your special prayers for the three Estates concerning all Christian people i. e. for the Spiritually the Temporalty and the soules being in the paines of Purgatory First for our holy Father the Pope with all his Cardinals for all Arch-Bishops and Bishops and in special for my Lord Arch-Bishop of Canterbury your Metropolitan and also for my Lord Bishop of this Diocesse and in general for all Parsons Vicars and Parish Priests having cure of souls with the Ministers of Christs Church as well Religious as not Religious Secondly ye shall pray for the unity and peace of all Christian Realms and especially for the Noble Realm of England for our Sovereign Lord the King c. and for all the Lords of the Councel and all other of the Nobility which dwell in the Countries having protection and governance of the same That Almighty God may send them grace so to govern and rule the Land that it may be pleasing unto Almighty God wealth and profit to the Land and salvation to their souls Also ye shall pray for all those that have honoured the Church with light lamp vestment or Bell or with any other ornaments by which the service of Almighty God is the better maintained and kept Furthermore ye shall pray for all true travellers and tillers of the earth that truely and duely done their duty to God and holy Church as they be bound to do Also ye shall pray for all manner of fruits that be done upon the ground or shall be that Almighty God of his great pitty and mercy may send such wedderings that they may come to the sustenance of man Ye shall pray also for all those that be in debt or deadly sin that Almighty God may give them grace to come out thereof and the sooner by our prayer Also ye shall pray for all those that be sick or diseased either in
body or in soul that the Almighty would send them the thing that is most profitable as well bodily as ghostly Also ye shall pray for all Pilgrims and Palmers that have taken the way to Rome to saint James of Jerusalem or to any other place that Almighty God may give them grace to go safe and to come safe and give us grace to have part of their prayers and they part of ours Also ye shall pray for the holy Crosse that is in possession and hands of unrightful people that God Almighty may send it into the hands of Christian people when it pleaseth him Furthermore I commit unto your devout prayers all women that be in our Ladies bonds that Almighty God may send them grace the child to receive the Sacrament of Baptisme and the mother purification Also ye shall pray for the good man and woman that this day giveth bread to make the holy-loaf and for all those that first began it and them that longest continue For these and for all true Christian people every man and woman say a Pater Noster and an Ave c. After this followeth a Prayer for all Christian Souls reckoning first Arch-Bishops and Bishops and especially Bishops of the Diocess then for all Curates c. then for all Kings and Queens c. then for all Benefactors to the Church then for the Souls in Purgatory especially for the Soul of N. whose Anniversary then is kept This was the form preceding the Reformation of it made by King Henry the eighth This King having once ejected the Popes usurped Authority used all possible Artifice to keep possession of his new-gained Power That by the whole â—lergy in Convocation that by Act of Parliament he was recognized Supream Head of the Church of England he thought it not enough But further ordered the Popes name to be utterly rased out so are the words of the Proclamation of all Prayers Orisons Rubrioks Canons of Mass Books and all other Books in the Churches and his memory never more to be remembred except to his contumely and reproach Accordingly also he caused this Form to be amended by omitting the Popes name with all his Relations by annexing the title of Supream head to himself and by contracting it into a narrower model But though this King corrected so much as served his own turn yet all the Popery of this form he did not reform but left the Prayer of the Dead remaining As for King Edward the sixth the form enjoyned by him was the same precisely with that of Henry the eighth That of Queen Elizabeth varieth for the better from both these Praying for being changed into Praysing God for the dead and with her form agreeth that in the 55 Canon of our Church almost to a syllable Before all Sermons Lectures and Homilies Preachers and Ministers shall move the People to joyn with them in Prayer in this form or to this effect as briefly as conveniently they may Ye shall pray for Christs holy Catholick Church that is for the whole Congregation of Christian People dispersed throughout the whole world and especially for the Churches of England Scotland and Ireland And herein I require you most especially to pray for the Kings most excellent Majesty our Soveraign Lord James King of England Scotland France and Ireland Defendor of the Faith and Supreme Governour in these his Realms and all other his Dominions and Countries over all persons in all causes aswell Ecclesiastical as Temporal Ye shall also pray for our gracious Queen Anne the Noble Prince Charles Frederick Prince Elector Palatine and the Lady Elizabeth his wife Ye shall also pray for the Ministers of Gods holy word and Sacraments aswel Arch-Bishops and Bishops as other Pastours and Curates Ye shall also pray for the Kings most honourable Councel and for all the Nobility and Magistrates of this Realm that all and every of these in their several Callings may serve truely and painfully to the glory of God and the edifying and well governing of his people remembring the account that they must make Also ye shall pray for the whole Commons of this Realm that they may live in true Faith and Fear of God in humble obedience to the King and brotherly charity one to another Finally let us praise God for all those which are departed out of this life in the Faith of Christ and pray unto God that we may have grace to direct our lives after their good example that this life ended We may be made partakers with them of the glorious Resurrection in the life Everlasting Alwayes concluding with the Lords prayer Having beheld the Reformation of the form it will not be amisse to look into the practise This upon my best inquiry all along the dayes of Edward the 6. and Queen Elizabeth is exhibited by onely six Authors Two Arch-Bishops Parker and Sands Four Bishops Gardner Latimer Jewel and Andrews In all these I observe it interveneth betwixt the Text delivered and the Sermon Arch-Bishop Parker onely excepted who concludeth his Sermon with it I observe also in them all that it is terminated in the Lords Prayer or Pater Noster for which reason it was stiled Bidding of Beades Beads and Pater Nosters being then relatives Lastly I observe in every of them some variation more or lesse as occasion is administred not onely from the precise words but even contents of this form And from hence I infer that the Injunctions both of Edw. the 6. and Queen Elizabeth being framed before any reformed Liturgie was by Law established did not bind Preachers so strictly to the precise words of that form when the service was rendred in English as when in Latin for it is not presumable those eminent men would have assumed such a liberty to vary the expression and enlarge in some other matters had not they understood the Churches dispensation therein But there were afterward some overforward to abuse this Liberty and minding the interest of their owne Principles took the boldnesse to omit the main who could be content to pray for James King of England France and Ireland defender of the faith but as for supreme Governor in all causes and over all Persons as well Ecclesiastcal as Civil they passed that over in silence as that very King hath it who thereupon re-inforced the form by the Canon afore specified As for the late practical change of Exhortation Let us pray into Invocation we pray In my weak apprehension it is but the very same in effect and operation and neither to be justly quarrelled at especially when the Lords Prayer which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summarily comprehendeth all we can ask is the close to both Having discoursed the practise of our own Church it will not be amisse to examine that of the Primitive Church and the rather because many have been of that opinion that no prayer before the Sermon was used in those times Counter to which several Authorities may be opposed
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What good can a Sermon do Which is not accompanied with Prayer the Prayer first and then the Sermon so Chrysostme Augustine not unlike who thinks it fit ut Pastor orando prose ac pro illis quos est allocuturus sit Orator antequam dictor that the Preacher praying for himself and those he is to speak to be first an entreater before a Teacher A thing so clear as Ferrarius summeth up the contents of his eight Chapter Lib. 1. in these words Preces ad Deum concioni sensper antecessisse that Prayers to God alwayes preceded the Sermon and ends that Chapter with St Ambrose his formula Obsecro Domine suppliciter Rogo c. Give unto me O Lord I humbly pray and beseech thee sober knowledge which may edifie give unto me eloquence prudent and meek which knoweth not what Pride is nor to boast above others my brethren Put into my mouth the word of consolation edification and exhortation by thy holy spirit that I may be able to perswade the good still to improve and with the power of thy word and mine own example recall such as go astray to the rule of thy uprightnesse Let the words which thou shalt grant unto thy servant be as sharp arrows and burning darcs which may penetrate and enflame the hearts of the hearers with the fear and love of thee So the Ambrosian Office in Ferrarius And as the Preacher invocated Gods blessing upon the word he was to deliver so did the people also for him who was to instruct them which Mr. Thorndike conceives to be intended in that form of the peoples resaluting the Priest and with thy spirit which was used also at his going up into the Pulpit Whither or not this rite had any reference to such an intent I will not nor need I contend having so convincing and satisfactory Authority out of St Chrysostom who mentioneth the Deacon crying out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us pray for the Bishop that he may rightly divide the word of truth among us Nor is it much dissonant what is delivered as the practise in our Church before the Reformation to have been spoken to the Preacher about to ascend the Pulpit The Lord be in your heart and in your minde and mouth to pronounce and shew forth his most blessed Gospel In the Apostolical age the extraordinary effluvium and outgoing of Gods spirit governed all both in Prayer and Preaching nothing was premeditated but all performed as the spirit at that instant suggested according to the measure of their gifts and for trial of those gifts it was permitted by the Apostle for the faithful at their holy meetings to speak prophesy and expound one after another For ye may saith he all prophecy one by one that all may learn and all may exhort Nor was this custome peculiar only to the Apostolick Church but derived lower to succeeding times So Clemens in his Constitutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Priests every one by himself not altogether and the Bishop in the last place instruct the people And in several Homilies of Chrysostom the same practise is observed by others To this custome perhaps the fathers of the Councel of Laodicea had an eye when they spake of Homilies of Bishops in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof anon As for the materials of the Primitive Homilies it is rare to finde any thing polemick in them and where it occurreth the controversy is about matters fundamental Faith and the principles of an holy life are the main they inculcate declining nice thorny and inedifying disputes Thrice happy were this nation would our Ministers conform to that good old way and indeed to the excellent direction of that learned Prince who ordered That no Preacher of what title soever under the degree of a Bishop or Dean at the least do presume to preach in any popular Auditory the deep points of Predestination Election Reprobation or of the universality efficacy resistibility or irresistibility of Gods grace but rather leave those theams to be handled by learned men and that modestly and moderately by use and application rather then by way of positive Doctrine as being fitter for Schools and Vniversities then for simple Auditories After the Sermon Between the Sermon and the Offâ—rtory several things intervene according to the Primitive mode which though of peculiar relation to those times may yet reasonably expect the civility of a mention here and because they seem to be summed up almost altogether in one Canon of the Councel of Leodecea I shall first give you the Canon it self intire and then parcel it out into considerations apart the Canon is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. It is thought fit that by themselves and apart first after the Homilies of the Bishops the prayer for the Catechumens be performed and when the Catechumens are departed then the prayer for the Penitent be made and these having been under imposition of hands and gone away the prayers of the Faithful So three prayers to be made the first in a low voice the second and third by the Deacons speaking to them and then the kisse of peace to be given and so the holy oblation to succeed In these words I observe First that these prayers were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apart and every one by it self Secondly that the prayers for the Catechumens began the service which is demonstrable out of Clemens Constitutions where it is ordered that before this prayer the Deacon standing upon some place or advantage should proclaim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. away Infidels away hearers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. then silence being made let him say Pray ye Catechumens where by the way I note a manifest difference is put between Hearers and Catechumens as shall be farther illustrated against the common opinion when I come to treat of Confirmation out of the 1. Councel of Nice and the 4. of Carthage What is intended by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether the prayer of the Catechumens for themselves or that of the faithful for them I am not able to determine But assuredly both they had and if not the very same here intended yet of neer alliance to it as is to be found in Chrysostoms second of his seven genuine Homilies for the rest are meer Impostures upon the second to the Corinthians And these Prayers of St Chrysostome agree almost word for word with the form mentioned in Clemens his Constitutions which excellent peece though I dare not father it upon so early an Author and must acknowledge that the Legerdemain and traces of some false hand are visible enough in some parts thereof yet am I convinced that it conteineth many considerable monuments of the most ancient customs and that the genuine part of it may worthily derive it self from the first three Centuries after Christ. The prayers cited in Chrysostome are to this effect
thy dearly beloved Son our Saviour Jesus Christ we thy humble servants do celebrate and make here before thy divine majesty with these thy holy gifts the memorial which thy Son hath willed us to make L having in remembrance his blessed passion mighty resurrection and glorious ascension rendring thee most hearty thanks for the innumerable benefits procured unto us by the same entirely desiring thy fatherly goodnesse to accept c. as in the prayer after the Elements delivered 1 B. of Edw. 6. Let us pray Scot. Lit. Then shall the Presbyter say As our Saviour Christ hath commanded and taught us we are bold to say Our Father c. The Answer But deliver us from evil Amen Then shall the Priest say The peace of the Lord be alway with you The Clerk And with thy spirit The Priest Christ our paschal Lamb is offered up for us once for all when he bare our sinnes on his body upon the Crosse for he is the very Lamb of God that taketh away the sinns of the World wherefore let us keep a joyful and holy feast with the Lord. Scotch Liturgy Common Prayer 1. B. of Edw. 6t  Then shall the Byshop if he be present or else the Presbyter that celebrateth first receive the Communion in both kinds himself and next deliver it to other Byshops Presbyters and Deacons if any be there present that they may help him that celebrateth and after to the People in due order all humbly kneeling Then shall the Minister first receive the Communion in both kindes himself next deliver it to other ministers if any be present that they may help the chief Minister and after to the people in their M hands N kneeling Then shall the Priest first receive the Communion in both kindes himself and next deliver it to other Ministers if any be present there that they may be ready to help the chief minister and after to the people  And when he receiveth himself or delivereth the bread to others he shall say this Benediction And when he delivereth the Bread he shall say And when he delivereth the Sacrament of the Body of Christ he shall say to every one these words    1. B. of Edw. 6. 2. B of Edw. 6 The body of our Lord Jesus Christ which was given for thee preserve thy body and soul unto everlasting life O The body of our Lord Jesus Christ which was given for thee preserve thy body and soul into everlasting life and fake and eat this in remembrance that Christ died for thee and feed on him in thy heart by faith with thanksgiving The body of our Lord Jesus Christ which was given for thee preserve thy body and soul unto everlasting life Take and eat this in remembrance that Christ died for thee and feed on him in thine heart by faith with thanksgiving Here the party receiving shall say P Amen      1. B. of Edw. 6.  And the Presbyter or Minister that receiveth the Cup himself or delivereth it to others shall say this Benediction And the Minister that delivereth the Cup shall say And the Minister delivering the Sacrament of the body and blood of Christ and giving every one to drink once and no more shall say    1. B. of Edw. 6. 2. B. of Edw. 6. The blood of our Lord Jesus Christ which was shed for thee preserve thy body and soul unto everlasting life The blood of our Lord Jesus Christ which was shed for thee preserve thy body and soul unto everlasting life drink this in remembrance that Christs blood was shed for thee and be thankful The blood of our Lord Jesus Christ which was shed for thee preserve thy body and soul unto evey lasting life Drink this in remembrance that Christ blood was shed for thee and be thankfull Here the Party receiving shall say Amen    1 B. of Edward 6. If there be a Deacon or other Priest then shall he follow with the Chalice and as the Priest ministreth the Sacrament of the body so shall he for more expedtion minister the Sacrament of the blood in form before written In the Communion time the Clerk shall sing O Lamb of God that takest away the sins c. have mercy upon us O Lamb of God that takest away the sins c. Grant us thy peace Beginning so soon as the Priest doth receive the holy Communion and when the Communion is ended then shall he sing the Post-Communion Sentences of holy Scripture to be said or sung every day one after the holy Communion called the Post Communion Matth. 16. 24. Mar. 13. 13. Luke 1. 68. 12. 37. 40. 47. John 4. 23. 5. 14. 8. 31. 12. 36. 14. 21 23. 15. 7 8 12. Rom. 8. 31 32 33. 13. 12. 1 Cor. 1. 30. 3. 16. 6. 20. Then the Priest shall give thanks to God in the name of all them that have communicated turning him first to the people and saying The Lord be with you The Answer And with thy Spirit The Priest Let us pray Almighty and everlasting God we most heartily c. The Common Prayer Then shall the Minister say the Lords prayer the people repeating after him every petition After shall be said as followeth O Lord and heavenly father we thy humble servants entirely desire thy fatherly goodnesse mercifully to accept this our sacrifice of praise and thanksgiving most humbly beseeching thee to grant that by the merits and death of thy son Jesus Christ and through faith in his blood we and all thy whole Church may obtain remission of our sins all other benefits of his passion Q And here we offer and present unto thee O Lord our selves our souls and bodies to be a reasonable holy and lively sacrifice unto thee humbly beseeching thee that all we which be partakes of this holy Communion may be fulfilled with thy grace and heavenly benediction And although we be unworthy through our manifold sins to offer unto thee any sacrifice yet we beseech thee to accept this our bounden duty and service 1 B. of Edw. 6. And command these our prayers and supplications by the ministry of thy holy Angels to be brought up into thy holy Tabernacle before the sight of thy divine Majesty not weighing our merits but pardoning our offences through Jesus Christ our Lord by whom and with whom in the unity of the holy Ghost all honour and glory be unto thee O father almighty world without end Amen Or this Scot. Lit. When all have Communicated he that celebrates shall go to the Lords Table and cover with a fair linen cloth or corporal that which remaineth of the consecrated elements and then say this Collect of thanksgiving as followeth ALmighty and everliving God we most heartily thank thee for that thou doest vouchsafe to feed us which have duâ—ly received these holy mysteries with the spiritual food of the most precious body and blood
abused to superstition and wickednesse Least any such thing hereater should be attempted and that an uniformity might be used throughout the whole Realm it is thought convenient the people commonly receive the Sacrament of Christs body in their mouths at the Priests hands Annotations upon CHAP. VII A. The Eucharist whence derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 different things and had different formes B. Men and women sate separate one from another C. Mixing of water with wine Ancient The reasons for it D. Draw neer when to be said Chancels anciently peculiar to the Clergy The Emperor onely privileged Laique Communion what why Chancels allotted to the Clergy onely The people usulaly received at the Chancel door E. Confession why necessary before the Communion The Priests posture at the Altar standing and why F. Sursum corda Ancient G. So also the Responces H. Proper Prefaces I. Trisagium Ancient Two hymnes so called K. Consecration not performed by the words of Primitive Institution The sense of the Fathers The Ancient custom of saying Amen to the concecration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what in Justin Martyr L. Remembrance of Christs Passion at the Eucharist ought to be as well by verbal commemoration as by mental meditation The ancient formes M. The bread anciently delivered into the Communicants hands N. Kneeling in the act of receiving commended sometime used in Antiquity where practised since the Reformation O. The various formes of delivering the Eelements That of our Church justly preferred before the rest P. The Scotch order for saying Amen by the party receiving commended Singing of Psalms during the Communicating ancient Q. The Roman order defective in the most proper Sacrafice R. The Angelical hymn Difference betwixt an hymn and a Psalm The hymn mis-placed in the Mâ—sse-Book Our order more consonant to Antiquitie The Councel of Carthage cleared S. The Benediction by whom to be given The custome of bowing at it T. The second service when to be read V. A Rubrick unhappily Omitted W. The remains of the Consecrated Elements how anciently disposed X. To Receive thrice in the yevr an ancient practice AND above all things c. That the holy Communion even in the Apostolical age was celebrated at the same both table and time when Christians met for their ordinary repast at meals hath been said before No part of that either spiritual or temporal food was received without some religious application to God relative and directed to the ends for which those Collations were prepared which application whither it concerned the creature destined for bodily or for Mystical refreshment consisted of either two prayers distinct or two distinct members of one prayer The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thanksgiving to God for those benefits The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Invocation of his blessing upon them To speak appositly to the matter in hand when this application related to the elements seperated for the holy Communion Thanksgiving was made to God the Father much to the same effect of this that is for the redemption of the world by the death and passion of our Saviour Jesus Christ c. And from this very use the Communion contracted the name of Eucharist and not as hitherto hath been commonly supposed from any words constituting Consecration Consecration of the Elements was made indeed with thanksgiving not by it by blessing it was performed by blessing joyned with thanksgiving in one continued form of prayer or by blessing concomitant with thanksgiving in two distinct formes Clear it is though I grant the words were anciently used in a promiscuous sense these two thanksgiving and blessing as distinct things have in Antiquity several designes and also several formes Justin Martyr describing the Eucharist or thanksgiving in his time saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath commanded that Withal we should give thanks to God for the Creation of the world and all things therein for the benefit of man And for his delivering us from the misery wherein We were born and overthrowing principalities and powers with a total defeat by him that suffered according to his Counsel For farther illustration of this place you must know that though the Agapae were now for the cause afore specified antiquated in the Greek Church yet in regard the Collations were so very bountiful as the Communion accommodations served there remained fair dole for the poor the Antient form of thanksgiving used at their ordinary meales was in part retained viz. that by which special recognisance was made to God as the Creator Lord and giver of all things After this relating to the creatures deputed for charitable and common use followeth the thanksgiving for the benefits of Christs redemption and passion and as he elsewhere addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that God did deigne them the favour of those gifts of bread und wine To the very same purpose is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Clementine Constitutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. we give thee hearty thanks O our Father for the life thou hast given us by thy Son Jesus Christ c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whom thou sentest to become man for our salvation c. so gradually proceeding through the whole economy of his Mediatorship it concludeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We further thank thee O our father for the precious blood of Jesus Christ shed for us and for his precious body The antitypes whereof we now celebrate he having commanded us to shew forth his death Thus have I made it evident whence the word Eucharist is derived and that this thanksgiving was anciently distinct from the consecrating or blessing of the elements whereof the several formes are also as easily to be produced but I shall supersede them for the present having occasion anon to declare them The men on one side and the women on the other side Such was the Primitive practise The Clementine Constitutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be their care speaking of Deacons to see that the people sit on one side with all stilnesse and order and that the women sit apart by themselves Nor did they onely sit in places distinct but in reference to those places had distinct officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the door keepers attend upon the entrance of the men and the Diaconisses upon the entrance of the women A little pure and clean water So was the ancient practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread is brought forth and wine and water saith the ancient Father This was in opposition to two contrary Sects first the Armenians who held that it was onely lawful to use wine alone without water Secondly against the Hydroparastatae who officiated with water unmixt with wine The reason of this mixture was partly in imitation of our Saviours act in the first institution of the Eâ—charist agreeable to the custome of that hot climate which constantly used
before he begins to pray prepareth the bearts of the people with this Preface saying Lift up your hearts and when they reply We lift them up unto the Lord they are thereby admonished to think of nothing but God Let us give thanks unto the Lord. These Verses are but Tables annext to the other of sursum corda and have reference to them Quis gratias agit Deo nisi qui sursum habet corda ad Dominum Who doth give thanks to God but he who hath his heart lift up unto the Lord with Augustine and elsewhere more fully De hoc tanto bono levati cordis non nobis gloriam quasi nostraurm virium tribuimus hoc enim continuo admonemur quia hoc dignum hoc justum est For this so great benefit of our hearts lifted up we ascribe not glory to our selves as proceeding from our own natural power For we are presently admonished It is meet and right so to do Much it is for the honor of this Preface that whereas the East and West in other parcels differed very much yet in this they both agreed as is to be seen in all the Liturgies extant of those ancient times whereof having given you instance for the Latine I shall for brevity sake onely for the Greek produce the Apostolical Constitutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop Lift up your hearts The People We lift them up unto the Lord The Bishop Let us give thanks unto the Lord The People It is meet and right The Bishop True it is very meet and right to praise thee the true God c. Proper Prefaces In the Church of Rome there were ten proper Prefaces which our Reformers desirous to contract the Office into more ease reduced to five Proper to days of more eminent remark Holy holy holy c. This Hymn was anciently called Trisagium because it consisted of three Holies I finde in antiquity two forms of Hymns under this name One thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy God holy Mighty holy Immortal have mercy on us This is that Hymn mentioned in the Trullan Councel as the frame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the ancient Fathers which Balsomon interpreteth to be the Fathers of the Councel of Chalcedon Extant it is in the Liturgy ascribed to Saint Basil but not in that of St. Chrysostom and therefore either that Liturgy must not be St. Chrysostoms who I conceive may best pretend to it or else this Hymn was not used in the Constantinopolitan Church until Proclus his time who upon the event of a Miracle had advice from Heaven to order the singing of it in his Church if there be any faith in those Historians who deliver it for truth The other form of Trisagium is this retained by our Church expresly and almost to a syllable agreeing with that in the Gregorian Service in Saint Chrysostoms Liturgy and before them in the Constitutions The composition is most excellent wherein the Celestial Quire are drawn into consort with the Church joyning as a Chorus in the words of the People magnifying his humanity saying Glory be to thee O Lord most high or rather as in the Original Hosanna to the Son of David Blessed is he that cometh in the name of the Lord Hosanna in the Highest for so it is in the Latine Translation set forth 2º Eliz. Osanna in excelsis Benedictus qui venit in nomine Domini Osanna in excelsis Saying Take eat this is my Body The recital of these words pass in the common vogue for a Consecration were I Romishly inclin'd I should rather impute unto them the power of Transubstantiation for that a bare Narrative can be qualified to consecrate is certainly new Divinity unknown to Scripture and Antiquity interpreting it Therefore I must adhere in judgement to those learned men who derive Consecration from the word of God and Prayer the very way by which our Saviour himself sanctified those Elements in his first institution Matth. 26. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling upon God for his blessing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving thanks in which action it must be supposed that Christ had more then a general design of saying Grace as we phrase it for those elements as Creatures ordained for common nutriment viz. An intention of invocating Gods blessing upon them in reference to those ends for which he meant by his institution to separate and depute them And though the Primitive Fathers in the Act of Consecration did usually joyn the Narrative of Christs Institution with the words of Blessing and Thanksgiving thereby as it were shewing their commission yet were they far from imagining that the Elements were sanctified any other way then by Prayer if they must be thought as sure none will question it to mean as they said Justin Martyr is express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Those viands by which our flesh and blood are nourished being blessed by the Prayer and Thanksgiving of the Priest we are taught became thereby the body and blood of Christ who was Incarnate Cyprian Panis ille super substantialis calix benedictione solemni consecratus i. e. That supersubstantial Bread and Wine consecrated by solemn benediction Nyssen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Eucharist is sanctified by the word of God and Prayer Cyril 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Invocation being made the Bread becomes the Body of Christ Hierome Quid patitur mensarum Minister ut supracosse tumidus efferat ad quorum preces Christicorpus sanguisque conficitur i. e. What aileth this Table-Servant and Deacon that he carryeth himself so loftily above those with whose Prayers the body and blood of Christ is effected in the Eucharist His Convert St. Austin Benedictus sanctisicatur illud quod est in Dominimensa Oratione i. e. The Symbols lying on the holy Table are blessed and sanctified by Prayer Nor do ◠finde in all Antiquity any one genuine piece of a different sence onely St. Ambrose in his de Sacramentis if it be his seemeth to vary Antequam consecretur panis est ubi autem verba Christi accesserint corpus est Christi before consecration it is meer bread but when once Christs words of institution are recited it becomes the body of Christ. Which yet is not directly opposite to what I have delivered before especially taking Ambrose intire for he begins his Chapter thus visscire quia verbis celestibus consecratur Accipe nunc quaesunt verbae Dicit Sacerdos Faec nobis hanc oblationem ascriptam rationabilem acceptabilem quod est figura corporis sanguinis Domini nostri Jesu Christi qui pridie quam pateretur c. i. e. But will you know that the Elements are Consecrated with heavenly words hear the words themselves The Priest saith Make this sacrifice which is the figure of the body and blood of Christ imputable reasonable acceptable for us who the night before he suffered
Almighty God and so fulfil his appointment So the Constitutions whereby it is manifest not onely that such commemoration was made but that it was made upon the account of Divine institution In all the Liturgies ascribed to St. James St. Basil St. Chrysostom c. the like commemoration passeth currant For the Latines listen to St. Ambrose Sacerdos dicit ergo memores gloriosissimae ejus passionis ab inferis resurrectionis in coelum ascensionis Offerimus tibi c. The Priest sayes Therefore commemorating his most glorious passion resurrection from the Dead and Ascension into heaven we offer up unto thee c. Agreeable to which is the now Canon of the mass whence it is that the same Ambrose of the words do this in remembrance of me gives this paraphrase Mortem meam praedicabitis resurrectonem meam annunciabitis adventum sperabitis donec iterum ad-veniam ye shall set forth my death declare my resurrection and hope for my coming until I shall come again Indeed St. Paul himself seems so to interpret them saying For as often as ye shall eat this bread and drink this cup ye shew the Lords death till he come 1 Cor. 11. 26. implying that Annunciation or declaration of Christs passion was usually made at the celebrating the Eucharist which could no otherwise be then by verbal commemoration To the people in their hands so was the celebration observed by Christ himself and so the Primitive custome the scrupulous person mentioned before in Eusebius is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stretch out his hand for the receiving of the sacred food So St. Cyprian speaking of persons lapsed who intruded to the Communion before they had performed those solemnities of penance which the Church required saith Plus modo in Dominum manibus et ore delinquunt quam cum Dominum negaverunt They did more heinously offend God with their hands reacht out to take and their mouthes open to devour those pretious symbols then they the Jews did with their tongues when they denyed him To the same purpose this father elsewhere very often so also Clemens Alexandrinus Augustine who not In tract of time some indiscreet persons pretending greater reverence to the mysteries as if they were defiled with their hands were at the cost to provide certain saucers or little plates of gold why not as well golden mouths and stomacks to receive it until they were forbidden by the sixth Councel in Trullo Another abuse the Church of Rome brought in where the Priest puts it into the peoples mouth least a crum should fall beside which favouring Transubstantiation is by our Church discontinued Kneeling The antients made it their study to adorn the blessed Eucharist with all the Appellations of honour they could devise some called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the perfection of perfections some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dreadful mysteries some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exemplar of high mysteries The table on which it was said was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mysticnl Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the terrible and dreadful Table much cost to slender purpose if after all it be now be discovered they were in the wrong and that this Sacrament hath nothing of that veneration nothing of that dreadfulness which they imputed to it and that it is so same and despicable an Ordinance as will admit of any negligent posture and that kneeling is too good for it Miserable infatuation Good God how well mayest thou say to those missed souls as Augustus to him who entertained him meanly I did not think you and I had been so familiar Blessed Jesus wert thou so gracious to us wretches as to leave and bequeath us this mystery of our eternal redemption and great charter of all thy benefits and shall we dare to receive it in any other then the lowest and humblest posture What is if this be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to disdiscern the Lords Body and what the consequence of that in distinction is let all them consider who would avoid it But it may be said that Kneeling was not the gesture of the Primitive Church Confest generally it was not because their fashion was upon Communion days to pray standing Nevertheless the communicant was enjoyned to receive those mysteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowing himself after the manner of veneâ—ation and Adoration Now can Augustines words be otherwayes truly interpreted Nemo carnem illam manducat nisi prius adoraverit Let none presume to eat that flesh until he hath done his Obeysance Nor was this Oecumenical and universal practise for Sozomen tells a story of a woman which to please her husband comming to the Communion took the bread when the Priest gave it her and kneeling down as if it had been to secret prayer conveyed it away her maid then by privily stealing a peece of common bread into her hands which she eat instead of the other whence it appeareth that kneeling was not then interdicted A gesture used by the Protestants of Bohemia upon whose custo me mentioned in their Confession the French and Dutch Churches passed this judgement In hoc ritu suam cuique Ecclesiae libertatem salvam relinquendam arbitramur As to this ceremony we hold it fit that every Church be left to her own liberty A gesture which by Beza's own confession olim potuit cum fructis usurpari might in times past have been used with edification In time past why not now as well yea much rather when as the fear of reverting to Popish Idolatry is altogether vain so the danger of Apostatizing from Christ is very great and no way sooner occasioned then by a sitting posture it being observed by the Polish Church that the men who lapsed there into the Arrian haeresie were all such as addicted themselves to that posture at the Communion The body of our Lord c. If you take a view of the elder formes as they stand lateral to the Common prayer you may perceive this constituted by the coupling and uniting of the other two which were before unhappily divorced For the first form in the â— Book excluding the words commemorative of Christs death and passion which those divine Mysteries were ordered to represent as it is the precise formula of the Masse-book so might it be suspected as overserviceable to the Doctrine of Transubstantion to which the Romanists applied it Again in the next Book the Commemoration being let in and the body and blood of Christ shut out that real Presence which all sound Protestants seem to allow might probably be implied to be denied Excellently well done therefore was it of Q. Elizabeth her Reformers to link them both together for between the body and blood of Christ in the Eucharist and the Sacramental commemoration of his passion there is so inseparable a league as subsist they cannot unlesse they
had then his dividend of offerings But afterward as devotion relaxed they were content with Sundayes appointing neverthelesse that which they called missam Catechumenorum the service of the Catechumens to be used upon such dayes as there was no Communion and this went under the appellation of Missa sicca Dry-masse To speak in particular of our Church this Rubrick is a very pious and prudent provision what pity were it that the congregation should for default of a Communion be deprived of that excellent ex homo logesis confession of sins implied in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us and invocation of Gods grations assistance which the Decalogue service constrains us to what is there in those Collects succeeding what in the Constantinopolitan Creed what in the Prayer for the whole state of Christs-Church which createth in them an inseparable relation to the Eucharist or which may not exceedingly officiate to the edification of the Assembly at all times would leasure permit Nay how absurd would it seem to celebrate those holy-dayes and meerly for the defect above said to turn out of doors so large portions of holy Scripture as the Epistles and Gospels these last with their Collects giving us the onely account why these dayes are observed Under the notion of Holy-dayes in this place such Sundayes are also to be comprehended on which there is no communion in Country villages where congregations are thin for Sundayes are put into the Catalogue of holy-dayes in the Act of Parliament and order of our Church But it is ordered here onely what shall be said for the second service without determining the place where and this hath been a very intricate and almost interminable question The visitation Articles of some Bishops enjoyned it to be read at the holy Table placed at the East end of the Chancel and the late Arch-Bishop inferreth direction for it from the Rubrick before the Communion appointing that the Priest standing at the North side of the holy Table shall say the Lords prayer with that which followeth But this order hath reference to the Communion time the Rubriok is expresly so and in Communion time I have evidently demonstrated before the Table was to be placed in the midle of the Church or Chancel and consequently I conceive this Rubrick referreth not to this service out of Communion time where then is it to be read I agree at the holy Table set Altarwise at the East end and in this I perswade my self the Bishops were right though they perhaps mistook the reason so it was I am certain in the first Reformation the Rubrick parallel to ours ordering all these things to be said at the Altar But it may be said the second Reformation expunging this rule as to this particular we may presume it meant to reform the practise also I answer our Reformers are best understood by their own orders Now this Rule constitutes this service either as a label annext to morning prayer or parcel of the Communion service take which you will by the order of the Church it must be said at the holy table set Altarwise at the East end for there regularly ought both the morning and the Communion office to be read out of Communion time As for the Morning prayer both it and Evening prayer shall be used in the acoustomed place of the Church Chappel or Chancel So are the very words of the Rubrick The accustomed place was then without dispute the Quire for all along Queen Marses dayes nay from her death being the 27. of November to the feast of St. John Baptist when this Common prayer was to commence by the statute Mattins and Masse yea all Divine offices were performed after the popish manner and that was undoubtedly in the Quire at the high Altar and consequently to that place must the word accoustomed have relation in this Rubrick True it is there is an exception against this rule in case the ordinary shall otherwise determine So that till the Ordinary shall state it otherwise the rule holds firm and consequently Morning prayer with all its appendants not otherwise setled by expresse order is to be said at the Altar Now if it be considered as part of the Communion service the words of the Rubrick are expresse The Priest standing at the North side of the Table shall say c. So he is to stand and officiate at the North side of the Table and this out of Communion time must be scituated at the East end and consequently the service to be read there Although no order c. How by whom or upon what account and inducement this excellent Rubrick ancientiy called a protestution touching the gesture of kneeling came to be omitted in Queen Elizabeth her Liturgy I cannot determine and would gladly learn And if any of the Bread or wine remain c. In the Primitive Church the bread and wine was taken from a large table which was the receptacle of all the offerings so much in quantity as the Priest officiating judged sufficient for the Comunicants These Elements thus separated from their fellows were consecrated apart for the service to which they were destined but because so great a portion was usually blessed as did afford some over-plus it was therefore judged necessary some order should be taken for a decent disposal of those analects and remains this was done at first by sending some parcels to absent friends as pledges and tokens of love and agreement in the unity of the same faith whereof Eusebius maketh mention in Ireneus his Epistle to Pope Victor But this custome being abused was interdicted by the Councel of Leodicea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the consecrated bread be no more sent abroad to other Parishes at Easter under the notion and in resemblance of the blessed loaves After this the Remains began to be divided amongst the Clergy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clemens What is left of the consecrated Elements let the Deacons divide among the Clergy and sometimes the other Communicants were allowed their share 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Clergy and with them the faithful brethren divide amongst themselves the Oblations of the Eucarist when every one hath participated As for the order of our Church it is very circumspect for by saying the Curate shall have it to his own use care thereby is taken to prevent the superstitious reservation of this Sacrament as the Papists formerly practised At the least three times in the year So did the Counsel of Agatha decree prescribing these very dayes also Qui in Natali Domim Paschate Pentechoste non communicant catholici non credantur nec inter Catholicos habeantur They which do not communicate at the Nativity of our Lord Easter and Pentechost let them not be accounted amongst the members of the Catholick Church So also the Belgick Church Commodumerit die Pascates Pentechostes Nativitatis salvificae Dominicam caenam
our profession which is to follow the example of our Saviour Christ and to be made like unto him that as he died and rose again for us so should we which are baptised die from sin and rise again unto righteousnesse continually mortifying all our evil and corrupt affectioâ—s and dayly proceeding in all vertue and godlinesse of living  1 B. of Edw. 6. The Minister shall command that the children be brought to the Bishop to be confirmed of him so soon as they can say in their vulgar tongue the Articles of the faith the Lords prayer and the ten Commandments and be further instructed in the Catechisme set forth for that purpose accordingly as it is there expressed The Minister shall command that the Crisoms be brought to the Church and delivered to the Priests after the accustomed manner at the purification of the Mother of every childe  And that the children be brought to the Bishop to be c.  And so let the Congregation depart in the name of the Lord.  Note that if the number of children to be baptised and multitude of people present be so great that they cannot conveniently stand at the Church door then let them stand within the Church in some convenient place nigh unto the Church door And there all things be said and done appointed to be said and done at the Church door Q Of them that are to be Baptised in private houses in time of necessity By the Minister of the Parish or any other lawful Minister that can be procured 〈…〉 and Curates shall often admonish the people that they defer not the 〈…〉 infants any longer then the Sunday or other holy day next after the childe be born unlesse upon a great and reasonable cause declared to the Curate and by him approved And also they shall warn that without great cause and necessity they procure not their children to be baptised at home in their houses And when great need shall compel them so to do then Baptisme shall be administred on this fashion Common Prayer 1 2 B. of Edw. 6. Lit. of Q. Eliz. First let the lawful Minister and them that be present call upon God for his grace and say the Lords prayer if the time will suffer And the childe being named by some one that is present the said lawful Minister shall dip it in the water or poure water upon it saying these words First let them that be present call upon God for his grace and say the Lords prayer if the time will suffer And then R one of them shall name the childe and dip him in the water or poure water upon him saying these words I baptise thee in the name of the Father and of the Son and of the holy Ghost And let them not doubt that the childe so baptized is lawfull and sufficiently baptised and ought not to be baptised again But yet neverthelesse if the childe which is after this sort baptized do afterward live it is expedient that it be brought into the Church to the intent  1 B. of Edw. 6. That if the Priest or Minister of the same Parish did himself baptise that childe the Congregation may be certified of the true form of Baptisme by him privately before used To the entent the Priest may examine and try whither the childe be lawfully baptised or no. And if those that bring any childe to the church c. Or if the childe were baptised by any other lawful Minister that then the Minister of the Parish where the childe was born or Christened shall examin and try whither the childe be lawfully baptised or no. In which case if those that bring any childe to the Church do answer that the same childe is already baptised then shall the Minister examine them further saying  Common Prayer 1 2 B. of Edw. 6. Lit. of Q. Eliz. By whom was the childe baptised By whom was the child baptised Who was present when the child was baptised Who was present when the childe was baptised And because some things essential to this sacrament may happen to be omitted through fear or hast in such times of extremity therefore I demand further of you Whither thy called upon God for Grace and succour in that necessity T With what matter was the childe baptised With what thing or what matter they did baptise the child V With what words was the childe baptised With what words the childe was baptised Whither they think the childe to be lawfully and perfectly baptised Whither think you the childe to be lawfully and perfectly baptised And if the Minister shall proue by the answers of such as brought the childe that all things were done as they ought to be Then shall not he Christen the childe again but shall receive him as one of the flock of the true Christian people saying thus I Certifie you that in this case ye have done well and according unto due order concerning the baptising of this childe which being born in original sin and in the wrath of God is now by the laver of regeneration in baptisme received into the number of the children of God and heires of everlasting life For our Lord Jesus Christ doth not deny his grace and mercy unto such infants but most lovingly doth call them unto him as the holy Gospel doth witnesse to our comfort on this wise AT a certain time they brought children unto Christ that he should touch them and his disciples rebuked those that brought them But when Jesus saw it he was displeased and said unto them Suffer little children to come unto me and forbid them not for to such belongeth the kingdom of God Uerily I say unto you whosoever doth not receive the kingdome of God as a little childe he shall not enter therein And when he had taken them up in his armes he put his hands upon them and blessed them After the Gospel is read the Minister shall make this exhortation upon the words of the Gospel FRiends you hear in this Gospel the words of our saviour Christ that he commanded the children to be brought unto him how he blamed those that would have kept them from him how he exhorted all men to follow their innocency Ye perceive how by his outward gesture and deed he declared his good will toward them For he embraced them in his armes he laid his hands upon them and blessed them Doubt ye not therefore but earnestly beleeve that he hath likewise favourably received this present insant that he hath imbraced him with the armes of his mercy that he hath given unto him the blessing of eternal life and made him partaker of his everlasting kingdom Wherefore we being thus perswaded of the good will of our heavenly father declared by his son Jesus Christ toward this infant let us faithfully and devoutly give thanks unto him and say the prayer which the Lord himself taught and in declaration of our faith let us reâ—â—te
work thou and thy son and thy daughter thy man-servant and thy maid-servant thy cattle and the stranger that is within thy gates for in six dayes the Lord made heaven and earth and the sea and all that in them is and rested the seventh day Wherefore the Lord blessed the seventh day and halowedit v. Honour thy father and thy mother that thy dayes may be long in the land which the Lord thy God giveth thee vi Thou shalt do no murder vii Thou shalt not commit adultry viii Thou shalt not steal ix Thou shalt not bear false witnesse against thy neighbour x. Thou shalt not covet thy neighbous house thou shalt not covet thy neighbours wife nor his servant nor his maid nor his Ox nor his Asse nor any thing that is his Question What doest thou chiefly learn by these Commandments Answer I learn two things My duty towards God and my duty towards my neighbour Question What is thy duty towards God Answer My duty towards God is to beleeve in him to fear him and to love him with all my heart with all my minde with all my soul and with all my strength To worship him To give him thanks To put my whole trust in him To call upon him To honour his holy name and his word and to serve him truly all the dayes of my life Question What is thy duty towards thy neighbour Answer My duty towards my neighbour is to love him as my self and to do to all men as I would they should do unto me To love honour and succour my father and mother To honour and obey the King and his Ministers To submit my self to all my governours teachers spiritual Pastours and Masters To order my self lowly and reverently to all my betters To hurt no body by word nor deed To be true and just in all my dealing To bear no malice nor hatred in my heart To keep my hands from picking and stealing and my tongue from evil speaking lying and slaudring To keep my body in temperance sobernesse and chastity Not to cover nor desire other mens goods But learn and labour truely to get mine own living and to do my duty in that state of life unto which it shall please God to call me Question My good childe know this that thou art not able to do these things of thy self nor to walk in the commandments of God and to serve him without his special grace which thou must learn at all times to call for by diligent prayer Let me hear therefore if thou canst say the Lords prayer Answer OUr Father which art in heaven hallowed be thy name Thy kingdom come Thy will be done in earth as it is in heaven Give us this day our dayly bread And forgive us our trespasses as we forgive them that trespasse against us And lead us not into temptation but deliver us from evil Amen Question What desirest thou of God in this prayer Answer I desire my Lord God our heavenly father who is the giver of all goodnesse to send his grace unto me and to all people that we may worship him serve him and obey him as we ought to do And I pray unto God that he will send us all things that be needful both for our souls and bodies And that he will be merciful unto us and forgive us our sins and that it will please him to save and defend us in all dangers ghostly and bodily And that he will keep us from sin and wickednesse and from our ghostly enemy and from everlasting death And this I trust he will do of his mercy and goodnesse through our Lord Jesu Christ. And therefore I say Amen So â—e it Question HOw many Sacraments hath Christ ordeined in his Church Answer Two onely as generally necessary to salvation that is to say Baptisme and the supper of the Lord. Question What meanest thou by this word Sacrament Answer I mean an outward and visible signe of an inward and spiritual grace given unto us ordeined by Christ himself as a means whereby we receive the same and a pledge to assure us thereof Question How many parts are there in a Sacrament Answer Two the Outward visible signe and the inward Spiritual Grace Question What is the Outward visible signe or form in baptisme Answer Water wherein the person baptised is dipped or sprinkled with it in the name of the Father and of the Son and of the holy Ghost Question What is the inward and spiritual Grace Answer A death unto sin and a new birth unto righteousnesse For being by Nature born in sin and the children of wrath we are hereby made the children of Grace Question What is required of persons to be baptised Answer Repentance whereby they forsake sin and faith whereby they stedfastly beleeve the promises of God made to them in that Sacrament Question Why then are Infants baptised when by reason of their tender age they cannot perform them Answer Yes they do perform them by their Suerties who promise and vow them both in their names which when they come to age themselves are bound to perform Question Why was the Sacrament of the Lords supper ordeined Answer For the Continual remembrance of the Sacrifice of the death of Christ and the benefits which we receive thereby Question What is the outward part or signe of the Lords Supper Answer Bread and Wine which the Lord hath commanded to be received Question What is the inward part or thing signified Answer The body and Blood of Christ which are verily and indeed taken and received of the faithful in the Lords Supper Question What are the benefits whereof we are partakers thereby Answer The strengthening and refreshing of our souls by the body and blood of Christ as our bodies are by the bread and wine Question What is required of them which come to the Lords Supper Answer To examine themselves whether they repent them truely of their former sins stedfastly purposing to lead a new life have a lively faith in Gods mercy through Christ with a thankful remembrance of his death and be in Charity with all men So soon as the children can say in their mother tongue the articles of the faith the Lords prayer the ten Commandments and also can answer to such questions of this short Catechisme as the Bishop or such as he shall appoint shall by his discretion appose them in then shall they be brought to the Byshop by one that shall be his Godfather or Godmother that every childe may have a witnesse of his Confirmation And the Bishop shall confirm them on this wise Confirmation Or D laying on of hands Our help is in the name of the Lord.  Answer  Which hath made both heaven and earth  Minister  Blessed is the name of the Lord.  Answer  Henceforth world without end 1 B. of Edw. 6. Minster Minister Lord hear our prayer The Lord be with you Answer Answer And let our cry come unto thee
adult immediately succeeded the very act of baptizing and dipping And if the Primitive Church held her self obliged to preserve it upon the score of Apostolical usage and to tender it to such as were of full growth much more reason have we to continue it with whom Paedo-Baptisme is almost the sole practice Baptism as the Apostle St. Peter describeth it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Answer or rather Interrogatory of a good conscience towards God that is a question how the party stands disposed towards God not unlike our Interrogatory Doest thou for sake the Devil c. To take of the supposed vanity of this Interrogatory administred to Infants who are in no capacity to reply the Church their most tender Mother hath devised this expedient of assigning sureties to undertake in their behalf what Christianity requireth from them They being thus charitably provided for in the minority of their intellectuals extream rational it is that the Church exact from them and that they render to her an account when they come to riper years what progress they have made in learning the Elements of the christian faith exceeding proper it is they enter new security to her that they will by Gods grace make good those stipulations and promises which their sureties undertook before in their behalf and that after all these they may receive the Churches Benediction administred to them by the Bishop their spiritual Father There is not any thing wherein the late pretended Reformers amuse me more then in this particular I hear them declare That all who are baptized in the name of Christ â—o renounce and by their Baptisme are bound to fight against the Devil the World and the Flesh. And yet by abolishing of sureties they render Infants unable to make such Abrenunciation or take such an engagement by their proxies and do not any where throughout all their appointments require from persons baptized when they become adult any such actual promise Where is then this Renunciation and obligation entred against those common Enemies these men talk of If they say they are mental supposed and impli'd I answer that is not enough the Church must take cognizance of all her members that they are all of a piece that they agree in the unity of profession which she can not unless they give her not only some verbal account of their knowledge in the principles of Religion but also explicite promises to live agreeable to those principles And therefore it surpasseth my understanding with what colour of reason they can admit such persons to the highest degree of christian Society the blessed communion who never engaged to conform to the Rules of Christianity Have all things necessary for their Salvation The outward Essentials of Baptisme are the Element water and the words of Institution I baptize thee in the name of the Father Son and Holy Ghost These without more adoe constitute a seal all-sufficient to initiate children within the Gospel covenant no absolute necessity have they as children of any thing else But though as children they want nothing necessary for their Salvation yet have they not all things necessary for years more adult when of another Sacrament the principles of Christianity oblige them to participate and require from them no procurated but a personal and actual faith repentance obedience and what else their Baptismal engagement tyed them to perform And until they have given better security for all these in confirmation the Church regularly precludeth to them all advenues to higher mysteries so that this excellent ceremony is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cement which doth sodder both Sacraments together whence anciently they who were admitted to it were said to be consummated signaculo Dominico by the Lords signature And semblably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfecting uâ—ction is it called by another which consummation Janus-like looked both ways Backward to Baptisme of which Sacrament it was the finishing and closing ceremony and so the party confirmed was consummated as to that Forward to the Eucharist whereof it was the initiatory and preparing rite and so he was made perfect as to that confirmation giving him a right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to participate of the Sacrament of perfection as the ancients styled it A Catechisme that is to say an Instruction Our Church gives here the notation of the word Catechisme telling us it is an Instruction and so it is an Instruction in the first rudiments of Christianity the Author of the Epistle to the Hebrews goes as high in its advancement as possibly he can with him it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the laying of the first foundation Chap. 6. v. 1. implying that as a foundation is to the Superstructure so is catechizing to the sublimer mysteries of our Religion and what an edifice is without a foundation our Saviours parable speaks plainly enough And this may be sufficient to preserve it not only from scorn and contempt but in an high esteem seeing it is suppodaneous the Pedestal to support noblet truths for as St. Hierome excellently Non contemnend a sunt parva sine quibus magna constare non possunt nothing be it never so small is to be slighted when it is the fine qua non that without which greater things cannot stand Nor may it be omitted as another argument of its worth that St. Augustine St. Cyril St. Athanasius Gregorius Nyssenus Origen Clemens Alexandrinus eminent Fathers yea St. Paul himself were catechists in their respective times Now because a Catechisme doth necessarily suppose a Catechist and a Catchumen the Instructer and Instructed of both which there is so frequent mention in antiquity requisite it will be to take them into a more curious and choice consideration and the rather because I finde very learned men have hitherto failed in a true apprehension of them the more excusable because controversie having hitherto so little intermedled in this matter occasion was not offered for search into a more distinct cognizance of them First then Catechists taken in a proper and separate notion as they constituted an order severed and apart from others were certi quidam homines qui Scholam Christianae Institutionis exercebant as Vicecomes describeth them certain men which kept a School for christian Institution but whether those certain men were lay or Clergy or what they were he determineth not The Annatator and Mr. Thorndike very learned men both seem to affirm them Presbyters for where Clemens Alexandrinus demandeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom shall the Presbyter lay hands upon whom shall he bless They understand him as if he meant the solemnity with which the catechists dismist those that were catechized And in confirmation of this interpretation the Dr. produceth Eusebius who saith of Constantine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He made profession and then was vouchsafed those Prayers which were given by imposition of hands But I conceive neither of those places are
O praise the Lord all ye nations laud him all ye people for his merciful kindnesse is confirmed towards us and the truth of the Lord endureth for ever Glory be to the Father c. Lord have mercy upon us without any more repetition Omitted by Bucer Christ have mercy upon us  Lord have mercy upon us  The Priest Omitted by Bucer The Lord be with you  Answer  And with thy Spirit   Mm Common-prayer The Colect 1 B. of Edw. 6. Let us pray ALmighty everliving God maker of mankinde which doest correct those whom thou doest love and chastisest every one whom thou doest receive we beseech thee to have mercy upon this thy servant visited with thy hand and to 〈◊〉 he may take his sicknesse patiently and recover his bodily health if it be thy gratious will and whensoever his soul shall depart from the body it may without spot be presented unto thee through Jesus Christ our Lord. Amen The Epistle MY son despise not the correction of the Lord neither faint thou when thou art rebuked of him for whom the Lord loveth him he correcteth yea and he scourgeth every son whom he receiveth The Gospel VErily verily I say unto you he that heareth my word and beleeveth on him that sent me hath everlasting life and shall not come unto damnation but he passeth from death unto life 1 B. of Edw. 6. The Preface The Lord be with you Answer And with thy spirit Lift up your hearts c. unto the end of the Canon Common-Prayer At the time of the distribution of the holy Sacrament the Priest shall first receive the Communion himself and after minister to them that be appointed to communicate with the sick 1 B. of Edw. 6. if there be any and then to the sick person and the sick person shall alwayes desire some either of his own house or else of his neighbours to receive the holy Communion with him for that shall be to him a singular great comfort and of their part a great token of charity And if there be moe sick persons to be visited the same day that the Curate doth celebrate in any sick mans house then shall the Curate there reserve so much of the Sacrament of the Body and blood as shall serve the other sick persons and such as be appointed to Communicate with them if there be any And shall immediatly carry it and minister it unto them But if any man either by reason of extremity of sicknese or for lack of warning in due time to the X Curate or for lack of company to receive with him or by any other just impediment do not receive the Sacrament of Christs body and blood then the Curate shall instruct him that if he do truely repent him of his sins and stedfastly beleeve that Jesus Christ hath suffered death upon the crosse for him and shed his blood for his redemption earnestly remembring the benefits he hath thereby and giving him hearty thanks therefore he doth eat and drink the body and blood of our Saviour Christ profitable to his souls health although he do not receive the Sacrament with his mouth Common Prayer 1 B. of Edw. 6. When the sick person is visited and receiveth the holy Communion all at one time then the Minister for more expidition shall cut of the form of the visitation at the Psalm In thee O Lord have I put my trust and go streight to the Communion When the sick person is visited and receiveth the holy Communion all at one time then the Priest for more expedition shall use this order at the visitation The Anthem Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Our Father which art in heaven c. And lead us not into temptation Answer But deliver us from evil Amen Let us pray O Lord Look down from heaven c. With the first part of the exhortation and all other things unto the Psalm In thee O Lord have I put my trust c. And if the sick person desire to be anointed then shall the Priest use the appointed prayer without any Psalm Common Prayer In the time of plage sweat or such other like contagious times of sicknesses or diseases when none of the Parish or neighbors can be gotten to Communicate with the sick in their houses for â—eaâ— of the infection upon special request of the diseased the Minister may aloâ—â— Communicate with him The order for the burial of the dead Y The Minister meeting the Corps at the Church stile shall say Or else the Ministers and Clarks shall sing And so go either unto the Church or toward the grave Z I Am the resurrection and the life saith the Lord He that beleeveth in me yea though he were dead yet shall he live And whosoever liveth and beleeveth in me shall not die for ever I Know that my redeemer liveth and that I shall rise out of the â—arth in the last day and shall be covered again with my skin 〈◊〉 shall see God in my flesh yea and I my self shall be hold him not with other but with these same eyes WE brought nothing into this world neither may we carry anything out of this world The Lord giveth and the Lord taketh away Even as it pleaseth the Lord so cometh things to passe Blessed he the name of the Lord. When they come at the grave whiles the corps is made ready to be laid into the earth the Minister shall say or the Minister and Clerks shall sing MAn that is born of a woman hath but a short time to live and is full of misesery he cometh up and is cut down like a flour He fleeth as it were a shadow and never continueth in one stay In the midst of life we be in death Of whom may we seek for succor but of thee O Lord which for our sins justly are displeased Yet O Lord God most holy O Lord most mighty O holy and most merciful Saviour deliver us not into the bitter pains of eternal death Thou knowest Lord the secrets of our hearts shut not up thy merciful eyes to our prayers But spare us Lord most holy O God most mighty O holy and merciful Saviour thou most worthy Judge eternal suffer us not at our last hour for any pains of death to fall from thee Common Prayer 1 B. of Edw. 6. Then while the earth shall be cast upon the body by some standing by the Minister shall say Then the Priest casting earth upon the Corps shall say Forasmuch as it hath pleased almighty God of his great mercy to take unto himselfthe soulof our dear brother here departed we therefore commit his body to the ground earth to earth ashes to ashes dust to dust Z in sure and certain hope of resurrection to eternal life through our Lord Jesus Christ who shall change our vile Body that it may be like to his glorious Body according to the
mighty working whereby he is able to subdue all things to himself I commend this soul to God the Father Almighty and thy Body to the ground c. Then shall be said or sung I Heard a voyce from Heaven saying unto me Write from henceforth Blessed are the dead which die in the Lord Even so saith the Spirit that they rest from their labors 1 B. of Edw. 6. Let us pray WE commend into thy hands of mercy most merciful Father the soul of this our Brother departed N. And his body we commit to the Earth beseeching thine infinite goodness to give us grace to live in thy fear and love and to die in thy favor that when the Judgement shall come which thou hast committed to thy well-beloved Son both this our Brother and we may be found acceptable in thy sight and receive that blessing which thy well-beloved Son shall then pronounce to all that love and fear thee saying Come ye blessed Children of my Father Receive the Kingdom prepared for you before the beginning of the world Grant this merciful Eather for the Honor of Jesus Christ our onely Saviour Mediator and Advocate Amen This Prayer shall also be added ALmighty God we give thee hearty thanks for this thy servant whom thou hast delivered from the miseries of this wretched world from the body of death and all temptation And as we trust hast brought his soul which he committed into thy holy hands into sure consolation and rest Grant we beseech thee that at the day of Judgement his soul and all the souls of the elect departed out of this life may with us and we with them fully receive thy promises and be made perfect altogether through the glorious resurrection of thy Son Jesus Christ our Lord. These Psalms with other suffrages following are to be said in the Church either before or after the burial of the Corps I am well pleased that the Lord c. Psal. 116. Glory to the Father c. As it was in the beginning c. Praise the Lord O my soul c. Psalm 146. Glory to the Father c. As it was in the beginning c. omitted by Bucer O Lord thou hast searched me out c. Psalm 139. Glory be to the Father c. As it was in the beginning c. Then shall follow this Lesson taken out of the 15 Chapter to the Corinthians the first Epistle CHrist is risen from the dead and become the first fruits of them that slept For by a man came death and by a man came the resurrection of the dead For as by Adam all die even so by Christ shall all be made alive but every man in his own order The first is Christ then they that are Christs at his coming Then cometh the end when he hath delivered up the kingdom to God the Father when he hath put down all rule and all authority and power For he must reign till he have put all his enemies under his feet The last enemy that shall be destroyed is death For he hath put all things under his feet But when he saith All things are put under him it is manifest that he is excepted which did put all things under him When all things are subdued unto him then shall the son also himself be subject unto him that put all things under him that God may be all in all Else what do they which are baptized over the dead if the dead rise not at all Why are they then baptized over them yea and why stand we alway then in jeopardy By our rejoycing which I have in Christ Jesu our Lord I die daily That I have fought with beasts at Ephesus after the maner of men what advantageth it me if the dead rise not again Let us eat and drink for to morrow we shall die Be not ye deceived evil words corrupt good maners Awake truly out of sleep and sin not For some have not the knowledge of God I speak this to your shame But some man will say How arise the dead With what body shall they come Thou fool that which thou sowest is not quickned except it die And what sowest thou thou sowest not that body that shall be but bare corn as of wheat or some other But God giveth it a body at his pleasure to every seed his own body All flesh is not one maner of flesh but there is one maner of flesh of men another maner of flesh of beasts another of fishes another of birds There are also celestial bodies and there are bodies terrestrial But the glory of the celestial is one and the glory of the terrestrial is another There is one maner glory of the sun another glory of the moon and another glory of the stars For one star differeth from another in glory So is the resurrection of the dead It is sown in corruption it riseth again in incorruption it is sown in dishonor it riseth again in honor it is sown in weakness it riseth again in power it is sown a natural body it riseth again a spiritual body There is a natural body and there is a spiritual body as it is also written The first man Adam was made a liâ—ing soul and the last Adam was made a quickning spirit Howbeit that is not first which is spiritual but that which is natural and then that which is spiritual The first man is of the earth earthy The second man is the Lord from Heaven heavenly As is the earthy such are they that be earthy And as is the heavenly such are they that are heavenly And as we have born the image of the earthy so shall we bear the image of the heavenly This say I brethren that flesh and blood cannot inherit the kingdom of God neither doth corruption inherit incorruption Behold I shew you a mystery We shall not all sleep but we shall be changed and that in a moment in the twinckling of an eye by the last trump For the trump shall blow and the dead shall rise incorruptible and we shall be changed For this corruptible must put on incorruption and this mortal must put on immortality When this corruptible hath put on incorruption and this mortal hath put on immortality then shall be brought to pass the saying that is written Death is swallowen up Into victory Death where is thy sting Hell where is thy victory The sting of death is sin and the strength of sin is the law but thanks be unto God which hath given us victory through our Lord Jesus Christ. Therefore my dear brethren be ye stedfast and unmoveable always rich in the work of the Lord forasmuch as ye know how that your labor is not in vain in the Lord. The Lesson ended the Minister shall say Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Our Father c. And leav us not c. Answer But deliver us from evil Amen 1 B. of Edw. 6. Priest Enter
No Judaizing there Thirdly the Jewish woman was interdicted that is excluded by necessity of Law the English woman not so her separation is voluntary not constrained by any Law of our Reformed Church no nor by the Canon Law Nunc statim post partum Ecclesiam ingredi non prohibetur Now under the Gospel she may if she please there 's no prohibition to the contrary enter the Church as soon as she is delivered No Judaizing here Lastly the Jewish woman was bound to Legal offerings a Lamb Turtles or Pigcons The English woman is tied to none of these onely injoyned Evangelical Oblations poor pittances and inconsiderable retributions yet such as God graciously accepts by the hands of his Ministers as evidences of a grateful heart for so eminent a blessing This if any is all the resemblance this Office beareth to the Jewish rite which cannot certainly be blamed but upon a false Hypothesis that we are obliged not to be thankful to God for this mercy because the Jews were so Now if it be demanded upon what motives this months abstinence from Church is founded I answer upon Custome and uninterrupted Practice Practice that had strong inducements to it First Some reasons of conveniency latent and not so fit to be declared Secondly A provident regard to the womans personal safety The whole structure of her body suffereth a kind of luxation through her labour and therefore requireth no few daies to knit and reconsolidate she becomes feeble in her strength wasted in her spirits and such decayes of nature are not repaired on the suddain Thè pores of her skin by exsudations are relaxed and when so many wind-dores are open the cold air deaths usual harbinger is ready to enter So that her stay at home is of medical prescription Shall come into the Church If the woman come no further than into the Church how can she there kneel nigh unto the Table or the Priest stand by her when both Priest and Table are at the East end of the Chancel Therefore to reconcile this Rubrique with the constant practice of Churching the woman in the Chancel nigh unto the holy Table you must understand that in this place the word Church comprehendeth all the consecrated fabrique both the Body and Chancel no novel notion considering that Provincial in Lindwood where the Arch-Deacons are enjoyned in their visitations diligently to take into their care fabricam Ecclesia the fabrique of the Church upon which word Lindwood makes this gloss Ex hoc quod dicit Ecclesiae comprehendit Ecclesiam integram videlicet navem cum cancello where it is here said the Church the whole structure of the Church that is its Nave and Chancel are comprehended I have list up mine eyes c. The trifling objection of the abuse of this Psalm by the womans usual coming in a vail is easily answered by affirming that the Church as she doth not forbid so neither doth she command any such habit but leaveth it as an indifferent thing and if the woman who hath an arbitrary power in this concernment think fit to come forth vailed that is better armed against the cold her act cannot constitute a ceremony of the Church and so the Church not chargeable with the abuse Nor can this Psalm be truly said to be abused thus applied when the contents thereof are expresly thus This Psalm teacheth that the faithfull ought onely to look for help from God But deliver us from evil It hath been long inquired why all the residue of the Dominicall Prayer being rehearsed in one continued course in some parts of our Liturgy there is a break at this last petition which is returned by way of Response In satisfaction to which doubt the consideration of the Praxis of former times will contribute very much The manner you must understand was then for the Priest who did officiate to rehearse it as our Office directeth And this last Positition was not returned by the People but by the Quire or Chorus and that with an elevated voice The design whereof was to give notice to the People that the Lords Prayer was drawing on to an end that they might be the more ready to aford their Amen For the Service being all in Latin a tongue unknown to them all their business at Church was onely to joyn in the close of Amen and for this they had no other queve to direct them then the loud pronunciation of the forgoing member by the Chorus in the Lords Prayer But deliver us from evil was their Directory in other Prayers in saecula saeculorum or per omnia saecula saeculorum A Commination Cum primis salutaris est caeremonia saith Bucer a very wholesome ceremony it is Sed non video cur debeat exhiberi solum uno die non saepius But I see no reason why it should be restrained to one day for so it was by the first Liturgy of Edward the sixth and not exhibited oftner whereupon it was appointed to be used divers times in the year In our Church before the Reformation its Antecessor Excommunication or the great curse was pronounced four times in the year on the first Sunday in Advent the first Sunday in clean Lent on Trinity Sunday and the next Sunday after the assumption of our Lady The appointment of these divers times is not setled by any precise rule of our Church but in the visitation Articles of Arch-Bishop Grindal for his Province of Cantrebury Anno 1576 as a learned Collector informs me it seems there are three daies mentioned as relating to this Office 1. One of the three Sundaies next before Easter one of the two Sundaies next before Pentechost one of the two Sundaies next before Christmas These I take it were added to Ash-wednesday not exclusive of it by cause the following Preface seems to have a peculiar relation to it The Priest shall go into the Pulpit But why not rather into the Desk Answer Because at the beginning of the Reformation and establishment of our Liturgy there was no such thing as a Desk known in the Church not a sillable of this Reading-Pew in the Injunctions of either King Edward the sixth or Queen Elizabeth none in any Orders or Ad vertisements set forth by the supream Authority none in any Canons Ecclesiastical and to the best of my inquiry none in any visitation Article until the year 1603. when by the 82. Canon it is ordained that a convenient seat be made for the Minister to read Service in Indeed the Pulpit was at first designed not onely for preaching but also for other things tending to the edification of the People there even before our Liturgy established and while the Romish Mass stood intire in practice was the Epistle and Gospel and one Chapter of the New Testament in the forenoon and one Chapter of the Old Testament in the afternoon as also the Pater Noster the Creed and the Ten Commandements appointed to be read All
these in the time of Edward the sixth and the three last in the time of c Queen Elizabeth This being thus it will be worth the inquiry what it was that did first dictate to us the necessity of the Reading-desk The satisfying of which doubt will reside in reminding you of what I discoursed upon the Rubrique before Morning Prayer viz. that the service was to be said in the Accustomed place of the Church or Chancel That this place regularly was the Quire or Chorus now because in some Churches a belfery interposing or over great distance impeding the voice the People would bear too slender a part in those Orations it was therefore in such cases left to the Ordinaries discretion to vary from the former course and to assign such a place as he should think meet for the largeness and straightness of the Church and Quire for so are the words of the Advertisements Now this liberty was as readily taken as freely indulged The Ordinaries flexible at the sollicitations of their subordinate Ministres allowing them in several places to supersead their former practice setling the Morning and Evening Service in the Church as a place more edifying and in order to it tolerating the frame of a Reading-desk which dispensation begun at first by some few Ordinaries became in process of time to be recommended from one to another untill it amounted to a general and universal practice In the stead This Office being erected in default of publique and solemn Pennance it may here seem pertinent to give an account of the ancient practice and the most material concernments thereof viz. by declaring what it was upon whom by whom imposed how long by what degrees and with what ceremonies persons in that state were restored to the Communion of Believers and received absolution First it was an Ecclesiastical censure by which some persons were ordered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be cast out of the Church that is interdicted not onely the participation of the Lords Supper but all sociable converse in Divine Offices being not admitted to Common Prayers Imposed it was upon such as Apostatized in the times of persecution were convicted of heresy schism contumacy adultery drunkenss or such notorious crimes They who inflicted this censure were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. Paul 1 Tim. 5. 7. The Ruling Elders the Probati seniores in Tertullian the majores natu in St. Cyprian not Lay-Elders as some most erroneously suppose but those Elders qui baptizandi manuum imponendi ordinandi habuerunt potestatem who had power to baptize to confirm to ordein as the same Father assureth us no one whereof was ever pretended to by Lay-Elders Nor were they meer Presbyters as distinct from Bishops but both Bishops and Presbyters Bishops in chief and Presbyters in a fraternal consociation for though some words in St. Cyprian sound in favour of his acting alone and exercising a sole power in Excommunication yet when I hear him profess to his Presbyters A primordio Episcopatus mei statui nihil sine consilio vestro privata sententia genere I resolved from my first instalment in Episcopacy never to act any thing of mine own head without your advice I cannot but conceive that his Presbyters were admitted joynt Commissioners with him though the definitive sentence passed it is like in his name when he was present As for the time how long this Pennance was to continue as the Greek and Latine differed each from other so was neither at unity without it self but varied with the times in an arbitrary course protending and contracting it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the rate and assise of the Office as the Constitutions have it In the Greek Church at first the party censured was separated from the Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three five or seaven weeks according to the nature of the Office A very gentle and mild procedure if the severity of after times be considered which in stead of those weeks appointed years nay and more then so extending the censure sometimes even to twelve years as shall be seen anon The time once perfixt and determined the Bishop or his Penetentiary upon evident tokens of sincere contrition had power notwithstanding to abbreviate and shorten it at pleasure So the Councel of Ancyra decreed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Bishops examining the demeanour of Penitents shall have power to use more clemency towards such as shall deserve it So in the Nicene Councel liberty is given likewise to the Bishop where he observes men truly penitent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deal more favourably with them Persons lapsed lying under the censure of the Church thus and so long it will not be amiss to enquire how they spent their time in this interim and by what degrees they were repristinated and rendred in their former state The most clear and most satisfactory account whereof is given us by Gregorius Neocaesariensis commonly called Thaumatergus Upon their first expulsion saith he they were assigned their stations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without in the Churcb-yard where they were enjoined as saith S. Basil also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beseech the prayers of the Faithfull as they entred This place therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their weeping mourning and howling there most commonly they spent three years Their next step was into the Porch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this place was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there they stood amongst the Audients to hear the Sermon preached and holy Scriptures read where they tarried three years more Their third remove was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the very nave and body of the Church close up to the Catechumenium This place was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substration because there they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 throw themselves down to receive the Priests blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting thenselves all along prostrate and even knocking the floor with their foreheads whilest the Priest prayed and holding his hand over them gave them his benediction And from this very familiar custome of Prostration or Penitential incurvation at length the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came after to be usually applied to Adoration as in the Liturgy ascribed to S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the doing of Reverence by Adoration He who was in this Classis S. Gregory tells us was to go out with the Catechumens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which there seems an evident difference betwixtt he practice of this time being about 260 and that of the times succeeding the Councel of Laodicea For by that Councel it was expresly ordered that the Catechumens and Penitents should be dismis'd apart for the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the Catechumens are dismissed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The prayer of the Penitents must succeed And here give me leave to note further to you that the 〈◊〉 〈◊〉
ut volebas conatus sum hortari I have used my endeavour as thou didst wish me to perswade the Protector Whence manifest it is that Letter was wrot at the instance of Martin Bucer then in England Now Bucer arrived not in England until Anno 49. though Mr. Fox erroneously renders him here Anno 47. This is apparent by the occanon of his leaving Strasburgh In the year 1548. Charles the fift then Emperour caused at the diet of Ausburgh a form of Religion to be drawn up so modified in accomodation to the both Romish Catholiques and Protestants as he expected both Parties would subscribe unto it and because it was onely intended as the standard of Belief until the Councel of Trent should add to the points contraverted a final determination and no longer it was therefore called the Interim Bucer being called to Auspurgh by the Electors Palatine and Brandenburgh with the Emperours leave to submit to this Interim declared he could not with a safe conscience do it He well know that this declaration once past Strasburgh would be no place of security to him especially taking notice that the Emperour had an old pique and grudge against him as a principal Actor in the Collen Reformation Being thus necessitated to abandon Strasburgh he intimated his condition to a friend of his in England that Friend acquaints the Bishop Cranmer therewith who presently by an express of his own dated October 2. 48. and after by his Secretary Peter Alexander March 14. 49. gives him an earnest invite to England with promises of ample promotion To this friendly call Bucer listens and visits England in the Spring Cum primum venissem are his own words as soon as he came over he caused the Liturgy to be translated for him that he might judge whither or not he might conform to it So that the Liturgy was certainly published before he came over and that was not until 49. Being here and observing some Ceremonies boggled at by nicer palates that Summer he gives Calvin an account thereof desiring him to move the Protector they might not be so strictly urged This was the genuine and true impulsive to Calvin to write that Letter which if dated in October as all the Impressions of his Epistles render it and the context of all circumstances seems to perswade belief it must then of necessity be in October 1549. THE PROCLAMATION EDward by the grace of God King of England France and Ireland defender of the Faith and of the Church of England and Ireland in earth the supream head To all and singuler our loving Subjects greeting For so much as in our high Court of Parliament lately holden at Westminster it was by us with the consent of the Lords spiritual and temporal and Commons there assembled most godly and agreeably to Christs holy institution enacted the most blessed Sacrament of the body and blood of our Saviour Christ should from henceforth be commonly delivered and ministred unto all persons within our Realm of England and Ireland and other our Dominions under both kinds that is to say of bread and wine except necessity otherwise require least every man phantasying and devising a sundry way by himself in the use of this most blessed Sacrament of unity there might thereby arise any unseemly and ungodly diversity Our pleasure is by the advise of our most dear Uncle the Duke of Somerset Governour of our person and Protector of our Realmes Dominions and Subjects and other our Privy Counsel that the said blessed Sacrament be ministred unto our People onely after such form and manner as hereafter by our authority with the advise before mentioned is set forth and declared Willing every man with due reverence and christian behaviour to come to this holy Sacrament and most blessed Communion lest that by the unworthy receiving of so high misteries they become guilty of the body and blood of the Lord and so eat and drink their own damnation but rather diligently trying themselves that they so come to this holy table of Christ and so be partakers of this holy Communion that they may dwell in Christ and have Christ dwelling in them And also with such obedience and conformity to receive this our Ordinance and most godly direction that we may be encouraged from time to time further to travel for the reformation and setting forth of such godly orders as may be most to Gods glory the edifying of our Subjects and for the advancement of true Religion Which the thing we by the help of God most earnestly entended to bring to effect willing all our loving Subjects in the mean time to stay and quiet themselves with this our direction as men content to follow authority according to the bounden duty of Subjects and not enterprising to run afore and so by their rashness become the greatest hinderers of such things as they more arrogantly than godly would seem by their own private authority most hotly to set forward we would not have our Subjects so much to mislike our Judgment so much to mistrust our zeale as though we rather could not discerne what were to be done or would not do all things in due time God be praised we know both what by his Word is meet to be redressed and have an earnest mind by the advise of our most deare Uncle and other of our Privy Councel with all diligence and convenient speed so to set forth the same as it may most stand with Gods glory and edifying and quietness of our people Which we doubt not but all our obedient and loving Subjects will quietly and reverently tarry for God save the King The order of the Communion FIrst the Parson Vicar or Curat the next Sunday or Holy-day or at the least one day before he shall minister the Communion shall give warning to his Parishioners or those which be present that they prepare themselves thereto saying to them openly and plainly as hereafter followeth or such like DEar friends and you especially upon whose souls I have cure and charge upon day next I do entend by Gods grace to offer to all such as shall be thereto godly disposed the most comfortable Sacrament of the body and blood of Christ to be taken of them in the remembrance of his most fruitful and glorious passion by the which passion we have obtained remission of our sinnes and be made partakers of the kingdom of heaven whereof we be assured and ascertain'd if we come to the said Sacrament with harty repentance of our offences stedfast Faith in Gods mercy and earnest mind to obey Gods will and to offend no more wherefore our duty is to come to these holy mysteries with most hearty thanks to be given to Almighty God for his infinite mercy and benefits given and bestowed upon us his unworthy servants for whom he hath not onely given his body to death and shed his blood but also doth vouchsafe in a Sacrament and mystery to give us his said body
you to this purpose both in his collection and his comment of the Provincial Constitution neither of which I have at present by me or the opportunity of inspection It would be needless to tell you the Instructions were calculated to serve indifferently for the whole Nation but transcribed for the Meridian of the Worcester Diocess since it were but to forestal your observation which that I prevent not my former conscience checks me and makes me blush at this uncivil though dutiful information which as I cannot but account useless when I consider your own judgement so it is but the pledg of my integrity and readiness to serve both your self and the publick Ye shulle stonde up bydde your bedys in the worshepe of our Lord Jhesu Christ and his moder Saint Marye and of all the holy Company of Heaven ye shulle also bydde for the Stat of Holy Cherche for the Pope of Rome and his Cardinalis For the Patriarch of Jerusalem for the holy Lond and for the holy Croys that Jhesu Crist sendeth it out of hedne mennys honde into Cristinmennys hond Ye shulle bydde for the Erche-Byscop of Canturbury for the Byscop of Worssetre our ghostly fader and all oder Biscopis Ye shall bydde for Abbotis for Prioris for Moonks for Chanouns for Freris for Ancris for Heremytis and for all Religiouus Ye shulle bydde for all the Prestys and Cleerks that heerinne servit and havyty servit Ye shulle bydde for the pees of the Lond that Jhesu Crist holdit that it is and send it there it nys Ye shulle bydde for the King of Engeland for the Quene and for all here childryne for the Prince for Dukes for Yerles for Baronnis and for the Knycts of this Lond and for all her good consaile and her tru servantis Ye shulle bydde for tham that the Stat of Holy Cherche and of this Lond well mentanid Ye shulle bydd for the wedering and the cornis and for the frutys that beet icast on herde and on erthe growing and for alle the trewe erthe tylyaris that God send swic wedering fro hevene to erthe that it be him to convening and mankind to help of lif and sanation of howre sawlys Ye shulle bydde for the persown of this Cherche and for all his Parischoners that ben heer other elles war in Lond other in Water that our Lord Jhesu Crist tham shilde and warde from alle misaventuris and grant tham part of alle the bedys and good dedys that me deed in holy Churche Ye shulle bydde for them that in gwood wayes beet ywent other wendyt other thenkit to wenthe heer sennys to bote that our Lord Jhesu Crist ward and shilde from alle misâ—ventryes and gront them so go on and comen that it be hym to worship and ham in remission of here sinnys for tham and for oos and alle Cristine folk Pater noster Deus misereatur nostri c. Kirie eleeson Christe eleeson Kirie eleeson Pater noster ne nos Ostende nobis Domine m. sal Sacerdotes tui induantur justitia Sancti tui Domine salvum fac regem exaudi nos Salvos fac servos Salvum fac per gratiam Sancti Spiritus tuorum populum c. Domine fiat pax in vert t. Domine exaudi orationem meam clamorem Dominus vobiscum Oremus Domine qui charitatis dona cordibus fidelium infundis da famulis famulabus tuis pro quibus tuam deprecamur clementiam salutem mentis corporis ut te tota virtute diligant quae tibi placita sunt tota dilectione perficiant pacem tuam tuam nostris concede temporibus per Christum Dominum nostrum Tunc conversus ad populum dicat sacerdos sed quidam dicunt sie hic Dominus vobiscum Oremus Ecclesie tue quesumus Domine preces placatus admitte ut destituta adversitatibus erroribus universis secure tibi serviat libera Omnipotens sempiterne Deus qui facis mirabilia magna pretende super famulos tuos pontifices nostros super cunctas congregationes illis commissas spiritum gratie salutaris ut in veritate tibi complaceant perpetuum eis rorem tue benedictionis infunde Deus a quo Sancta desideria recta consilia justa sunt opera da servis tuis illam quam mundus dare non potest pacem ut corda nostra corpora mandatis tuis dedita hostium sublata formidine tempora sint tua proteccione tranquilla per Dominum nostrum Jesum Cristum Also ye shulle bydde for the gwode man and the good wife that the charite hid brought to pay and for tham that it first voonden and lengest holden Ye shulle bydde for tham that this Cherche honour with book with bell with westiments with twayte oder with lyght oder with eny oder ournaments to roof oder to ground with londe oder with rent wherethrough God and our Lady and all halhen of hevene beth the fairer inservit her oder elliswar Ye shulle bydd for all thilk that bet in good lyve that God therein tham holde long and for thilk that bet in evele lyve oder in dedlicke senne ybound that our Lord Jhesu Crist tham outbring and give tham sure grace here har sennes bote Ye shulle bydde that for thilke that to God and holy Cherche trouly tethegenth that God ham wite and warde fro alle mis-auntre and for alle thilk evil tethength that God ham give grace of amendment that hij ne falle not into the grete Sentence Ye shulle bydde for alle the seake of this Parische that our Lord hem give swic heele that it be ham to convenient and hem to help of body and of soul for ham and for us and for alle Cristmen and wymen pour charité Pater noster Deinde vertat se sacerdos dicat Psalmum Levavi oculosâ—m Et ne nos Salvos foc servos tuos mitte Domine auxilium Esto eis Domine turris Domine exaudi Orat. Dominus vobiscum Oremus Deus qui charitatis dona per gratiam Sancti Spiritus tuorum cordibus fidelium infundis da famulis famulabus tuis pro quibus tuam deprecamur clementiam salutem mentis corporis ut te tota virtute diligant que tibi placita sunt tota dilectione perfici In lingua materna conversus ad populum dicat Ye shulle kneelen down and bydde for fader sowl for moder sawle for God-fader sawle for Godmoder sawle for children sawles and for alle the sawlys of our bredryn and soosters sawles and alle the sawles that we bet in dette for the bydde for and for all the sawles that beet in Purgatory that God ham brenge the radyr out of har peynys there the byseechying of our bone Ye shulle bydde for alle the sawlys hwos bonys rest in this place
The Lords Prayer alwayes part of the Communion Office F The ten Commandments with their Responces a laudable part of our Service G Epistles their ground H Glory be to thee O Lord is ancient use I standing up at the Gospel very ancient why appointed what posture antiently used at the Lessons read and Word preached Africa differed from other Churches K The Nicene Creed Creeds enlarged in Articles as Heresies sprung up The Ancients observed no strict formula's The Hierosolymitan Creed compared with other parcels of Antiquity No Creed in the ancient Service of the Eastern Church till Anno 511. nor till after that in the Service of the Western L Postils why so called Bidding of Prayers before the Sermon The original ground of them An ancient form thereof Preachers varied therein Bidding and Praying all one in effect Prayer before the Sermon in the Primitive Church St. Ambrose his form The people also prayed for the Preacher In the first times many preached one after another in one Forenoon The ancient Homilies avoid thorny subtilties and nice questions King James his Order recommended to present practice M A discourse upon the 18 Canon of the Council of Laodicea The order of Divine Service then The Prayer for the Caâ—echumens begun the Service It s formula out of Chrysostome The Communion did not begin in the Eastern Church upon the dismission of the Catechumens The several dismissions of that Church All comprehended in the Missa Catachumenon of the Western Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N Four offerings at the Communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alms a constant concomitant not accepted from all Differences in the Offertory Sentences betwixt the Scotch Service and ours whence derived O Two offerings intended by our Church Oblations how distributed in the Primitive Church Sportulantes fratres who Mr. Seldens mistake Oblations ceased not upon the payment of Tythes P Oblations anciently brought to the Altar The Chest for Alms where placed in the beginning of the Reformation Q Offering-dayes what Collar-dayes at Court Hermanus R Prayer for the whole state of Christs Church Many ancient Formula's thereof S Dypticks Rolls not Tables T Commemoration of the Dead Innocent at first but after abused V Two sorts of Dead commemorated The commemoration anciently used after the Elements were consecrated Why the Order transposed by our Reformers pag. 171 172. CHAP. VII A The Eucharist whence derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 different things and had different forms B Men and women sate separate one from another C Mixing of water with wine Ancient The reasons for it Dy Draw neer when to be said Chancels anciently peculiar to the Clergy The Emperor onely priviledged Laique Communion what Why Chancels allotted to the Clergy onely The people usually received at the Chancel door E Confession why necessary before the Communion The Priests posture at the Altar standing and why F Sursum corda Ancient G So also the Responces H Proper Prefaces I Trisagium Ancient Two Hymns so called K Consecration not performed by the words of Primitive Institution The sense of the Fathers The Ancient custom of saying Amen to the consecration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what in Justin Martyr L Remembrance of Christs Passion at the Eucharist Ought to be as well by verbal commemoration as by mental meditation The ancient formes M The bread anciently delivered into the Communicants hands N Kneeling in the act of receiving commended sometime used in Antiquity where practised since the Reformation O The various forms of delivering the Elements That of our Church justly preferred before the rest P The Scotch order for saying Amen by the party â—â—â—â—â—ing commended Singing of Psalms during the Communicating ancient Q The Roman order defective in the most proper Sacrifice R The Angelical Hymn Difference betwixt an Hymn and a Psalm The Hymn mis-placed in the Masse-book Our order more consonant to Antiquity The Council of Carthage cleared S The Benediction by whom to be given The custom of bowing at it T The second service when to be read V A Rubrick unhappily omitted W The remains of the Consecrated Elements how anciently disposed X To receive thrice in the year an ancient practice CHAP. VIII A Baptism how called in Antiquity why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Illumination Barnabas his Epistle corrected Why the Laver of Regeneration a dissent from Mr. Selden and Dr. Hamond about its derivation B Sacrament what whence derived Sacramentum and Jusjurandum differ Baptism most properly a Sacrament why the office in order of place after the Communion C Easter and Whitsuntide why anciently times allotted for Baptism D Rivers the first Foâ—ts Baptisteries when erected the Directory felo de se. E Sanctifying of water what it meaneth F Two signings with the Cross anciently relating to Baptism one before and the other after why the Cross used in our Church after Baptism G The form of ancient Exorcism H Interrâ—gatories moved to Infants vindicated by the Primitive practice and parallel with the civil usages of others I Abrenunciation ancient several modes observed therein K Imposition of names why used at Baptism L Dipping not necessary England noted of singularity in that particular inconveniences thereof Many baptized in the same Baptisteries Women and men had several rooms in one Baptistery Diaconisses their office at the Baptising of women M Triple mersion ancient why ordained single mersion or aspersion the rule of our Church N White vestments ancient O Two Unctions anciently distinguished four several wayes P The Rubrique explained concerning the Cross. The first original ground of that Ceremony Miracles wrought with it Why miracles ceased why Timotheus and Epaphroditus cured without them Dr. Reinolds a friend to the Cross after the explanation of it The Cross not operative demonstrated by K. James his â—nâ—itting it in the Charismal office Q Private Baptism proved lawful by several Authorities R The former Rubrique allowed of womens Baptising S Necessity dispenceth with accidental formalities T Water a necessary element Beza his errour V What are the essential words of Baptism W Children to be baptized where the testimony is doubtful p. 237. CHAP. IX A Confirmation in what sense a Sacrament The closing ceremony of Baptisme Why very expedient at this time The Directory defective towards her own Principles B Confirmation by what names anciently called C The necessity of Catechising What Catechists were a dissent from Learned men Catechists not Presbyters Usually lay-men Women Catechised by women and why an especial reason for it in the Greek Church Sanctimonial Catechumens what not the same with Audientes as is commonly supposed in what sense sometimes called Audientes Lent set apart for Catechising Competents what The excellency of our Catechisme K. James his most judicious direction D The language of the hand what Imposition of hands denoteth E Confirmation peculiar to the Apostles and their Successors Bishops VVhy so Never performed by Presbyters VVhat
execution hereof the Queens most excellent Majesty the Lords Temporal and all the Commons in this present Parliament assembled doth in Gods name earnestly require and charge all the Arch-Bishops Bishops and other Ordinaries that they shall ende about themselves to the uttermost of their knowledges that the due and true execution hereof may be had throughout their Diocesse and charges as they will answere before God for such evils and plagues wherewith Almighty God may justly punish his people for neglecting his good and wholsome Law And for their authority in this behalf be it further enacted by the authority aforesaid that all and singular the same Arch-Bishops Bishops and all other their officers exercising Ecclestastical iurisdiction as well in place exepmt as not exempt within their Diocesse shall have full power and authority by this act to reform correct and punish by Censures of the Church all and singular persons which shall offend within any their jurisdictions or Diocesse after the said feast of the Nativity of saint John Baptist next comming against this act and statute Any other law statute priviledge liberty or provision heretofore made had or suffered to the contrary notwithstanding And it is ordeined and enacted by the authority aforsaid that all and every Justices of Oyer and Determiner or Justices of Assise shall have full power and authority in every of their open and general Sessions to enquire heare and determine all and all manner of offences that shall be committed or done contrary to any article conteined in this present act within the limits of the Commission to them directed and to make processe for the execution of the same as they may do against any person being indited before them of trespasse or lawfully convicted thereof Provided alwayes and be it enacted by the authority aforesaid that all and every Arch-Bishop and Bishop shall or may at all time and times at his liberty and pleasure joyn and associate himself by vertue of this act to the said Justices of Oyer and Determiner or to the said Justices of Assise at every of the said open and said general Sessions to be holden in any place within his Diocesse for and to the inquiry hearing and determining of the offences aforsaid Provided also and be it enacted by the authority aforesaid that the books concerning the said services shall at the costs and charges of the Parishioners of every Parish and Cathedral Church be attained and gotten before the said feast of the Nativty of saint John Baptist next following and that all such Parishes and Cathedral Churches or other places where the said books shall be attained and gotten before the said feast of the Nativity of saint John Baptist shall within three weekes next after the said books so atteined and gotten use the said service and put the same in ure according to this act And be it further enacted by the authority aforesaid that no person or persons shall be at any time hereafter impeached or otherwise molested of or for any of the offences above-mentioned hereafter to be committed or done contrary to this Act unlesse he or they so offending be thereof indited at the next general Sessions to be holden before any such Justices of Oyer and Determiner or Justices of assise next after any offence committed or done contrary to the tenour of this act Provided alwayes and be it ordeined and enacted by the authority aforesaid that all and singular Lords of the Parliament for the third offence above-mentioned shall be tried by their Peeres Provided also that and be it ordeined and enacted by the authority aforesaid that the Major of London and all other Majors Bayliffes and other head officers of all and singular cities boroughs and towns corporate within this Relam Wales and the Matches of the same to the which Justices of Assise do not commonly repaire shall have full power and authority by vertue of this act to enquire heare and determine the offences bobe-said and every of them yeerly within xv dayes ofter the feasts of Easter and saint Michael the archangel in like manuer and form as Justices of Assise and Dyer and Determiner may do Provided alwayes and be it ordeined and enacted by the authority aforesaid that all and singular Arch-Bishops and Bishops and every of their Chancellours Commissaries Archdeacons and other Ordinaries having any peculiar Ecclesiastical jurisoiction shall have full power and authority by vertue of this act as well to enquire in their visitation synods and else where within their jurisoiction at any other time and place to take accusations and informations of all and every the things above mentioned done committed or perpetrated within the limits of their iurisdictions and authority and to punish the same by admonition excommunication sequestration or deprivation and other Censures and processe in like form as heretofore hath been used in like cases by the Queens Ecclesiastical laws Provided alwayes and be it enacted that whatsoever person offending in the premisses shall for the offence first receive punishment of the Ordinary having a testimonial thereof under the said Ordinaries seal shall not for the same offence eftsoones be condicted before the Justices And likewise receiving the said first offence punishment by the Justices be shall not for the same offence estsoones ceive punishment of the Ordinary any thing contained in this act to the contrary notwithstanding Provided alwayes and be it enacted that such ornaments of the Church and of the Ministers thereof shall be reteined and be in use as was in this Church of England by the authority of Parliament in the second year of the raign of King Edward the sixt until other order shall be therein taken by authority of the Queens Majesty with the advise of her Commissioners appointed and authorised under the great seal of England for causes Ecclesiastical or of the Metropolitans of this realnt And also that if there shall happen any contempt or irreverence to be used in the Ceremonies or Rites of the Church by the misusing of the orders appointed in this book the Queens majesty may by the like advice of the said Commissioners or Metropolitans ordein and publish such farther Ceremonies or Rites as may be most for the advancement of Gods glory the edifying of his Church and the due reverence of Christs holy mysteries and Sacraments And ve it further enacted by the authority aforsaid that all laws statutes and ordinances wherein or whereby any other service administration of Sacraments or Common prayer is limited established or set forth to be used within this Realm or any other the Queens domiuions and contreyes shall from henceforth be utterly void and of noue effect By the King A proclamation for the authorizing an uniformity of the Book of Common Prayer to be used throughout the Realm ALthough it cannot be unknown to our Subjects by the former Declarations we have published what Our purposes and proceedings have been in matters of Religion since our coming to this Crown Yet
celebrari It is very convenient that the Lords supper be celebrated on Easter Whitsuntide and on the birth day of our Saviour The word Parishioner must here be understood according to several qualifications and capacities First it intendeth the Laity and therefore this Rubrick is no dispensation to the Clergy belonging to Cathedrals who are still obliged to receive every Sunday unlesse they shew cause to the contrary Secondly it meaneth such as can say their Catechisme and have been confirmed as is in the Rubrick at the end of Confirmation Lastly it importeth infants also which in the second qualification it excluded for it is said every Parishioner shall also receive the Sacraments c. meaning when Infants Baptisme and when of riper years the Eucharist else we make more then two Sacraments contrary to our Church Catechisme CHAP. VIII Common Prayer The Ministration of A Baptisme to be used in in the Church 1 B. of Edvv. 6. Of the Administration of Publick Baptisme to be used in the Church IT appeareth by ancient writers that the B Sacrament of Baptisme in the old time was not commonly ministred but at two times in the year C at Easter and Whitsuntide At which time it was openly ministred in the presence of all the Congregation which custom now being grown out of use although it cannot for many considerations be well restored again yet it is thought good to follow the same as neer as conveniently may be wherefor the people are to be admonished that it is most convenient that Baptisme should not be ministred but upon Sundayes and other holy-dayes when the most number of people may come together as well for that the congregation there present may testifie the receiving of them that be newly baptized into the number of Christs Church as also because in the Baptisme of infants every man present may be put in remembrance of his own profession made to God in baptisme For which cause also it is expedient that Baptisme be ministred in the English tongue Neverthelesse if necessity so require children 1 B. of Edw. 6. ought at all times to be baptised either at the Church or else at home may at altimes be baptised at home Publick Baptisme When there are children to be baptised upon the Sunday or holy day the parents shall give knowledge overnight or in the morning afore the beginning of morning prayer to the Curate And then the Godfathers Godmothers and people with the children D must be ready at the Font 1 B. of Edw. 6. at the Church door either immediately after the last 1. B. of Edw. 6. Canticle Lesson at Morning prayer or else immediatly after the last 1 B. of Edw. 6. Canticle Lesson at Evening prayer as the Curate by his discretion shall appoint And then standing there the minister shall ask whether the children be baptised or no If they answer no Then shall the Minister say thus DEarly beloved forasmuch as all men be conceived and born in sin and that our saviour Christ saith None can enter into the kingdome of God except he be regenerate and born a new of water and the holy ghost I beseech you to call upon God the father through our Lord Jesus Christ that of his bounteous mercy he will grant to these children that thing which by nature they cannot have that they may be baptised with water and the holy ghost and received into Christs holy Church and be made lively members of the same Then the Minister shall say Let us pray  1 B. of Edw. 6. ALmighty and everlasting God which of thy great mercy didst save Noah and his family in the Ark from perishing by water and also didst safely send the children of Israel thy people through the red sea figuring thereby thy holy Baptisme And by the Baptism of thy well beloved son Jesus Christ didst sanctifie the flood Jordan and all other waters to the mystical washing away of sin Scot. Lit. sanctifie this fountain of Baptisme thou which art the Sanctifier of all things And further we beseech thee for thy infinite mercies that thou wouldest mercifully look upon these children sanctifie and wash them with the holy Ghost that they being delivered from thy wrath may be received into the Ark of Christs Church and being stedfast in faith joyful through hope and rooted in charity Almighty and everlasting God which of thy justice didst destroy by floods of water the whole world for sin except eight persons whom of thy mercy the same time thou didst save in the Ark And when thou didst drown in the red sea wicked king Pharaoh with all his Army yet at the same time thou didst lead thy people the children of Israel safely through the midst thereof wherby thou didst figure the washing of thy holy Baptisme And by c.  1. B. of Edw. 6. May so passe the waves of this troublesome world that finally they may come to the land of everlasting life there to reign with thee world without end through Jesus Christ our Lord Amen May ever serve thee And finally attain to everlasting life with all thy holy and chosen people This grant us we beseech thee for Jesus Christs sake our Lord Amen 1. B. of Edw. 6. Here shall the Priest ask what shall be the name of the child and when the God-fathers and God-mothers have told the name then shall he make a F Crosse upon the childs forehead and breast saying N. Receive the sign of the holy Crosse both in thy fore-head and in thy breast in token that thou shalt not be ashamed to confesse thy faith in Christ crucified and manfully to sight under his bannor against sin the world and the Devil and to continue his faithful souldier and servant unto thy lives end Amen And this he shall do and say to as many children as be present to be baptized one after another 1 B. of Edw. 6. Let us pray Almighty and immortal God c. Common prayer ALmighty and Immortal God the did of them that need the helper of all hat flee to thee for succour the life of them that beleeve and the resurrection of the dead we call upon thee for these infants that they coming to thy holy baptisme may receive remission of their stirs by spiritual regeneration Receive them O Lord as thou hast promised by thy welbeloved son saying Ask and you shall have seek and ye shall finde knock and it shall be opened unto you So give now unto us that ask let us that seek finde open the gate unto us that knock that these infants may enjoy the everlasting benediction of thy heavenly washing and may come to the eternal kingdom which thou hast promised by Christ our Lord Amen 1 B. of Edward the 6. Then let the Priest looking upon the children say I command thee G unclean spirit in the name of the Father of the Son and of the holy Ghost that thou come out and depart from these infants whom our Lord Jesus Christ