Amen what then becomes of the Common prayer Again in conceived prayer the spirit of the Congregation is more stinted then imposed our concernments whether temporal or whether spiritual are very numerous and require in terminis to the best of our power a clear enumeration of them all by the Congregation in their addresses to God Commit these particulars to a prescribed form it will faithfully dictate them again commit them to memory impossible it is for her precisely to refund them upon a minutes warning and where any are omitted the people's spirits as to those particulars must needs be restrained Again Arbitrary prayer is not so edifying as a prescript form When the people are preacquainted with and wonted to a set form better can they accompany the Minister all along that sacred exercise with intention of spirit then when he prayeth ex tempore many words perhaps sentences being like to escape audience either through vocal impediment or local distance Again by set forms many mischiefs are prevented to which conceived prayer stands obnoxious be the abilities of him who officiateth in an extemporary way never so eminent yet are they not alwayes the same As man subject he is to those familiar incidents languor of either body or mind and when either of these possesse him the vigour of his spirit must needs abate his conceptions become disordered and it were a sad case that when a Congregation assemble to sollicit God by publick prayer there should prove a fail in that great duty upon any such common emergency which mischief is prevented by a prayer alwayes the same Care also is taken thereby as the Councel of Milevis decreed Ne forte aliquod contra fidem vel per ignoratiam vel per minus studium sit compositum Lest by chance either through ignorance or incuriosity heterodox and unsound tenets be vented and the necessity of such a provision these woful times have sufficiently taught us Care is taken in all those three particulars for whose sake Mr. Calvin adviseth it with his valde probo I do exceedingly approve of it First ut consulatur quorundum simplicitati imperitiae that there may be a provision to help the simplicity and unskilfulnesse of some that there be praying not toying in the Church that those holy addresses which should breath all possible reverence be not conceited as well as conceived that all levity and phantastical wantonnesse be avoyded Secondly ut certius constet Ecclesiarum omnium inter se consensus that the consent and of harmony Parochial Churches may the better appear Thirdly ut obviam eatur desultoriae quorundam levitati qui novationes quasdam affectant That the Capricious giddinesse of such who like nothing but changes and innovations be encountred Upon which and other considerations set formes have ever been esteemed so expedient as the casting all our publick applications to God totally upon occasional and indigested suggestions cannot but signify a strange humour of singularity and a practical schism from all holy men in all ages What the practise of the people of God hath been unto the dayes of our Saviour what of the Christians from Constantine to this day hath been so often proved by very learned Champions of our Church as our adversaries begin to yeeld this controversy to us But we are slender gainers by it for now we are told that after Constantines time the Church began to gather soyl and that unlesse we can produce evidence for set formes within the first 300. yeers we shall not be heard Well then let that be our present task which if we be not able to make good we professe we have much missed our aim And first we will make our inquisition as early as may be Acts 1. 14. we finde the Apostles all with one accord in Prayer and supplications upon which words d Chamier a man far enough from Superstition Si orabant unâ ergo communis erat omnibus formula if they prayed together then they used one set form whether such a conclusion be absolutely inferrible from the premises of their Praying together I will not here determine that it will easily flow in upon another account viz. with consideration had to the circumstance of time I am prone to beleeve Our Saviour was but new ascended and the holy Ghost being not yet sent down upon the Apostles they were not qualified above the rate of other men and having not yet those extraordinary dispensations of gifts which were conferred upon them at Pentecost it is very probable they durst not repose themselves upon unpremeditated suggestions but used some known form amongst them most likely such as they had been acquainted with in the Temple and Synagogues to which they so often resorted Pentecost once past and they with others endowed with miraculous graces b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. together with all those graces was the gift of prayer dispensed and he who had it prayed for all the people No marvel then if whilst this grace lasted there was no form stated But this with all its confraternity either expiring or languishing about the end of the Apostolical age cause there was administred of devising set forms to supply the default of those gifts and upon that moment of time prescribed forms most probably be fixt That St. Ignatius his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one prayer had reference to such a form or Justin Martyrs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Common prayer as learned men conceive I shall not urge having testimony elsewhere sufficient Clemens Alexandrinus giving us the practice of his time mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Congregation addicted to their prayers having as it were one mind and one voice common to all Now a Congregation cannot have one voice in their prayers without a set form for them to joyn in Tertullian sub antistitis manu contestamur nos renunciare Diabolo Pompa Angelis ejus speaking of Baptisme whilest we are under the Priests hand we professe that we forsake the Devil his pomps and his Angels Origen Frequenter in oratione dicimus da omnipotens da partem cum Prophetis da cum Apostolis Christi tui tribue ut inveniamur ad vestigia unigeniti tui Grant Almighty God grant us a lot with thy Prophets with the Apostles of thy Christ give us that we may follow the steps of thy onely Son Cyprian speaking of an imposture acted by a cheating woman Baptisabat quoque multos usitata legitima verba interrogationis usurpans she baptised many using the accustomed words of interrogation so also Praefatione praemissa parat fratrum mentes dicendo sursum corda The priest after the Preface prepares the hearts of his brethren saying Lift up your hearts What clearer evidence can there possibly be of set forms and all these before 300. yeers after Christ and if in times of such persecution when Christianity was in her
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
is not a ceremonial law as much of Moses law was but it is a religion to serve God not in bondage of the figure or shadow but in the freedom of the spirit being content onely with those ceremonies which do serve to a decent order and godly discipline and such as be apt to stir up the dull minde of man to the remembrance of his duty to God by some notable and special signification whereby he might be edified Furthermore the most waighty cause of the abolishment of certain ceremonies was that they were so far abused partly by the superstitious blindnesse of the rude and unlearned and partly by the unsaciable avarice of such as sought more their own lucre then the glory of God that the abuses could not well be taken away the thing remaining still But now as concerning those persons which peradventure will be offended for that some of the old ceremonies are retained still if they consider that without some ceremonies it is not posible to keep any order or quiet discipline in the Church they shall easily perceive just cause to reform their judgements And if they think much that any of the old do remain and would rather have all devised anew Then such men granting some ceremonies convenient to be had surely where the old may be well used there they cannot reasonably reprove the old onely for their age without bewraying of their own folly For in such a case they ought rather to have reverence unto them for their antiquity if they will declare themselves to be more studious of unity and concord then of innobations and new-fanglenesse which as much as may be with the true setting forth of Christs religion is alwayes to be eschewed Furthermore such shall have no just cause with the ceremonies reserved to be offended For as those be taken away which were most abused and did burden mens consciences without any cause so the other that remain are retained for a discipline and order which upon just causes may be altered and changed and therefore are not to be esteemed equall with Gods law And moreover they be neither dark nor dumb ceremonies but are so set forth that every man may understand what they do mean and to what use they do serve So that it is not like that they in time to come should be abused as the other have been And in these our doings we condemne no other nations nor prescribe any thing but to our own people onely For we think it convenient that every countrey should use such ceremonies as they shall think best to the setting forth of Gods honour and glory and to the reducing of the people to a most perfect and Godly living without errour or superstition And that they should put away other things which from time to time they perceave to be most abused as in mens ordinances it often chanceth diversly in divers countries Annotations upon CHAP. I. A The necessity of Common Prayer And of a Book of Common Prayer â—b Arguments for set forms Proved to have been used in the three first centuries after Christ. And approved by Reformed Churches B. Set forms of Administring the Sacraments Proved by Primitive practise C. Rites and Ceremonies fit to be prescribed D. Every Particular Church hath authority to prescribe set forms and Rites The main ground of uniformity E. A necessity of an Act for uniformity F. The present Act a revivor of a former G. The Parliament did onely ratify not make 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 Liâ—urgy by the confession of Geneva her self More scandalized and more justly by the Directory then our Common Prayer THE Book of Common Prayer As God is the first principle and Prime efficient of our being so that very being of so supereminent a quality is obligation of the highest importance for us to defer to him the greatest Honour we possibly can That which hath the ordering and disposal of this Honour to him is Religion the most noble the most proper act of Religion is Prayer an act by which we turn Tenants to God and own him as the Donor of every good and perfect gift A duty enforced by our Saviours expresse command Pray alwayes so he Luke 18. 1. Continually so his blessed Apostle 1 Thes. 5. 17. that is Levant and couchant morning and evening sutable to the Diurnal sacrifices in the Temple that at least A duty dignified with the gift of miracles exemplified in Elias Joshua and many more Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. if the solitary prayer of one single supplicant be so operative what would it do in a full Assembly who combining together besiege and beset God with their prayers such a storming of and forceable entry into heaven being most acceptable to him as Tertullian elegantly Such an advantage hath the Publick above the Private the Church above the Closet and hence a necessity of Common Prayer But there may be a necessity of Common Prayer yet no necessity of a Book of Common Prayer that is of a set form The prayers of the Minister in the Congregation for the Congregation are Common Prayers which are Prayers conceived and without book Answer Confest such Prayers may in some sort be called Common Prayers but not so properly as set forms because the Minister who officiateth Publickly is but the Agent the representative of the people in their resort to God Now in arbitrary Prayer he cannot so well be called the mouth of the Assembly or said to send up his prayers on their errand when they are not privy to one syllable he will deliver when he speaks alwayes his own not alwayes their sence in which case the peoples Amen should be as Arbitrary as is his Prayer and if upon some dislike at the either matter or form the people think fit to suspend their
Some not all some of the old Ceremonies not of those late innovations of the Church of Rome but of those Ceremonies which antidate the Popish Masse hundreds of yeers It is a very pittiful one that trite and false Objection That our Liturgy hath its rise and Original from the Masse-Book ask why because say they all that is in our Liturgy is in the Masse-Book directly false The beginning of morning Prayer Sentences Exhortation Confession Absolution all to the Lords Prayer several Collects in the Litany the rehearsal of the Decalogue and divers Collects belonging to the Communion service are no where to be found either in the Masse-Book or any other Popish service So the All is false But admit all our Liturgy were to be found in the Masse Book that is no evidence it hath its Original from thence not onely the Lords prayer and Book of Psalms but the greatest and most edifying part of Canonical Scripture is there to be found as well as our Liturgy why do we not therefore ascribe its Original to the Masse-Book and upon that very score renounce it Nay if our Book was a compliance with the Papists as the late Assembly have urged against it assuredly it ill sorted with the Prudence of such Divines to present the world with their own establishment under a title borrowed expressly from the Papists their Directory being the same both name and thing with the Directorium Sacerdotum in the Romish Church Such shall have no just cause with the Ceremonies received to be offended Another great exception against our Liturgy is the scandal it hath given to many That some have taken offence there at there is no dispute it shall be granted that they have taken it justly and upon due consideration we deny against all opponents Nor is scandal alone sufficient of it self to cause abolition Quamvis quod obtruditur scandalum asserat quia tamen verbo dei per se non repugnat concedi poâ—est saith the great Legislator of the other side Although that which is enjoyned doth bring some scandal with it yet if it be not of it self against the word of God it may be yeelded to Agreeable to Calvins Doctrine Geneva acteth Nous scavons quelle occasion de Scandal plusieurs ont prins du changement que nous avous fait en cest vne droit we know well enough that many have taken occasion of scandal at the changes we have made in this subject so she in her Rubrick before the Communion And fully perswaded I am the abolishers of the Liturgy of this Church cannot but have the same sense of many scandalised by the change of the Liturgy into a Directory I must professe my self of those many to be one upon a solemn day summon'd we are by a bell to Church thither we come what to do to offer up our prayers and prayses in the Congregation it may be and it may not be so for such prayers may scarce be reputed ours whereof as we know not a syllable before-hand what they are so when they are uttered we often hear but little understand lesse and in our judgements consent to least of all told we are by considerable persons engaged in this change that the imposition of set forms was introduced into the Primitive Church as a defensive b against the Arrian and Pelagian Hereticks which did convey their poyson in their set forms of Prayers and hymnes if so never times required the practise of set Prayers upon that consideration more then these never was the poyson of hetorodox opinions more ingredient into the publick prayers of the Church then now where one decryes the Deity of Christ and his mediatorship by making no applications to him nor to God by him Another sets him up too high by omitting of confession of sins as impertinent in those who are planted into Christ and being so as he conceiveth sin not at all if nothing of unsound belief be uttered yet how frequent is the venting of several passions upon the private interest of mens factious ingagement even so far as many have preferred their Petitions to God for the destruction of the very Presbyterial Government whereof Mr. Edwards giveth several instances Who can not justly be offended at such mis-carriages in so holy a duty Far be it from me to charge the generality of our new ministery with these blemishes confesse I must and will many very many of them are excellently qualified and endowed with gifts proper for this sacred duty and do exercise those gifts to the great edification of their congregations but in the mean time if such miscarriages have actually happened already or may so hereafter through the violent passions of other men mis-principled may it not justly be judged a matter of scandal and offence to such as have a due value for that holy ordinance and consequently may not those worthier men be conceived guilty of the crime through whose misprovidence these errours have come to passe How much better were an amicable compliance on both sides by prescribing set forms for the desk and allowing conceived prayer for the Pulpit so that neither may professe and engrosse the whole service to it self but share and divide it by a friendly agreement untill such an award shall be made by those who assume the power of Arbitration in this affair slender hopes have I to see much of either order or edification in the service of our Church The Table and Kalender Expressing the Psalms and and Lessons to be said at Morning and evening prayer throughout the yeer except certain proper feasts as the rules following more plainly declare The order how the Psalter is appointed to be read CHAP. II. Common Prayer Scotch Liturgy The Psalter shall be read through once every moneth And because that some months be longer then some other be it is thought good to make them even by this means The Psalter shall be read through once every month save February and in that month so far as the Psalms are appointed for 28 or 29 dayes in tht leap year TO every moneth shall be appointed as concerning this purpose just xxx dayes And because January and March hath one day above the said number and Februarie which is placed between them both hath onely xxviii dayes February shall borow of either of the monthes of January and March one day And so the Psalter which shall be read in February must begin at the last day of January and end the first day of March. And whereas Scotch Littur many monthes have c. May July August October and December have xxxi dayes a peece it is ordered that the same Psalms shall be read the last day of the said moneths which were read the day before so that the Psalter may begin again the first day of the next monethes ensuing Now to know what Psalms shall be read every day Look in the kalender the number that is appointed for the Psalmes
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
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
Pulpet or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 standing upon some advanced place as the constitutions have it his manner was not onely to instruct the people what they were to do upon Religious occasions as when to attend when to pray when to bow their heads to the Benediction when to stand upright when and who to depart but also to call upon them to pray in such manner and form as he dictated to them as is evident by that Prayer for the Catechumens lately cited out of St Chrysostom where the Deacon all along premiseth every particular of that prayer The fift thing observable from the Canon is the kisse of Peace for that is meant by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof before The last is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the second oblation which is the next thing offereth it self in our service and is called the Offertory The Offertory The whole action of the sacred Communion is elemented of nothing but sacrifices and oblations So in our Church so in the Apostolick which should be the grand examplar to all and though our Church varieth somewhat in the mode from the first original yet in the Substance her practice is conformable These sacrifices and oblations we may cast into four partitions and finde them all in the primitive and in our own service I shall name them all but insist onely upon the first as incident to my present purpose The first is the bringing of our gifts to the Altar that is the species and elements of the sacred symbols and withal some overplus according to our abilities for relief of the poor And this elemosinary offering is a sacrifice so called Phillip 4. 18. and Hebr. 13. 16. and declared to be well pleasing to God pleasing to God though extended to the poor these have a warrant of Atturney from God himself to receive our Almes He that hath pitty on the poor lendeth to the Lord. Prov. 19. 17. So that when we come together to Break bread in the Scripture notion that is to communicate we must break it to the hungry to God himself in his poor members as ever we expect a share in that last venice Come ye blessed c. These acts of mercy being onely set down as the reason of that venite Come ye blessed c. for I was an hungry and ye gave me to eat c. Matth. 25. 35. The second sacrifice is the Consecration of the Elements and presenting them up to God by the Prayers of the Minister and Congrâ—gation whereby they become that Sacrament for which they are set apart and deputed The third is the sacrifice of prayers and prayers unto God which are stiled sacrifices Psal. 50. 23. and 141. 2 Heb. 5 7. 13. 15. The fourth is the Oblation of our selves of our souls and bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliving holy and reasonable sacrifice Rom. 12. 1. Now to restrain my discourse as I promised to the sacrifice of Almes-deeds it will be necessary to take notice of the Apostolick and primitive practise in this concerment and thereby to observe the agreeablenesse of our own Rule with it First then we are not ignorant I hope that the Apostolick custom of communicating was at their Agape's and Love-feasts These feasts were a joynt and liberal collation of all the Assembly every man contributing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God had blessed him the rich for the poor Out of the offerings brought so much as was thought convenient for the Sacrament was taken by the party who officiated and the remains were deputed both for the refreshment of the Congregation and also for relief of the poor and these oblations were by the Apostles constitution to be set apart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Lords-day Of these Feasts St. Jude in his Epistle makes mention speaking of spots in the Christians Love-feasts and not long after him Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not suffered to celebrate the Agape without leave from the Bishop Of the mode Tertullian is most expresse Modicam unusquisque stipem menstruâ Die vel cum velit si modo possit apponit Haec quasi deposita pietatis sunt inde non epulis nec potaculis nec ingratis voratrinis dispensatur sed egenis alendis humandisque pueris puellisque re ac parentibus destitutis etateque domitis senibus item naufragis si qui in metallis si qui in insulis vel in custodiis duntaxat ex causa Dei fiunt Some little modicum or portion of contribution every man once a moneth or oftener if he can and will layeth aside for this purpose These collations are the pledges of piety nor are they disposed to the satisfying of our gluttenous appetites but for the relief or burial of the poor or Orphans or aged or shipurackt persons or for the maintenance of such as suffer imprisonment or exile for the cause of Christ. But abuses of excesse having crept into these feasts the junketings comeslations and mealing together were soon laid aside and where they were so though the Sacrament had nothing but of religious import yet the eleemosinary Oblations still continued For Justin Martyr rendring the practise of his time tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are well to passe if they are so disposed every man as he pâ—easeth offereth somewhat of that he hath and this collection is deposited with the chief President who therewith relieveth Orphants Widows such as are sick or in want upon the like cause such also as are in prison or travailers which come from far Countries and to this usage I conceive Clemens Alexandrinus had an eye where he said many resorted to hear the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing that Christians communicated to the needy things necessary To the same effect St. Syprian Thou art rich and wealthy and dost thou beleeve thou canst rightly celebrate the Lords Supper who doest not minde the Poor-mans box who appearest in the Lords house empty without the sacrifice of Almes deeds nay who takest thy share of that sacrifice which the poor man himself offered Not to trouble you with multiplying more Authorities in so clear a matter it may suffice once for all to reminde you that upon this very account the sacred mysteries gained in the Primitive Church so frequently to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred gifts or offerings But though Almes-giving be a necessary duty yet doth not God accept it from all but in these Oblations he respects the men not the gifts there are some Cains of whose sacrifices he will none and therefore in the Primitive Church such persons as had misdemeaned themselves or scandalized Religion St. Cyprian positively orders prohibeantur offerre let them be kept back from offering so also for such as harboured malice against their brethren the Counsel of Carthage ordemed neque in sacrario neque in Gazophylacio recipiantur eorum Oblationes
supposition I began to fit them for the publick and I can onely say I began for in my entrance upon that work the torrent of our civil discentions plunder and eight years sequestration◠overtake me as an adherent to the worsted I say not to the worst side Reduced to this condition how to live became my onely study these uselesse collections I laid to rest where probably they had slept their last had not an unexpected occasion awakened them That occasion this In July 1656. came forth a Book entiled Extraneus vapulans in English L'estrange is beaten the Author Dr. Heilen by Ordination a Presbyter who of all men should be no striker so the Apostles Canon 1 Tim. 3. 3. and so the Canon of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Presbyter who smiteth Beleevers when they offend we decree that he be deposed It is not my desire were I able to lay this law upon him No that he may see that he hath wronght a reformation upon me that I am the better for the beating I solemnly professe all the injuries he hath done me have with me had long since Christian burial burial by the Book of Common-Prayer in that excellent form if any of you be in malice come not to this holy Table I thank God I have not the lest swelling thought against him yet I ingenuously confesse that when I first read in the Preface of that Book my self amongst others not very lovely attributes blazond for a Non-conformist I beheld it as a provocation most piquant and pungent to turn again had I not seriously resolved never more to enter the lists of unchristian strife with him or any other But though I resolved totally to acquiesce from such contests yet did I as firmly from that very moment resolve if God blest be with a few dayes not to suffer that great blot of Ink to dry upon mine honour and the rather because I was perswaded I could take it out not with juce of Limon sharp recriminations but with milk and milder lenitives In order to it I presently re-assumed my long neglected papers Having re-viewed them my second thoughts suggested to me a designe of a new-model For wereas I at first intended onely a confinement of my Notes to the established Liturgy of our Church my last meditations resolved to apply them to all our Liturgies since the Reformation to re-commend the Common-Prayer by all the arguments I could to a more passible entertainment and to take off all the considerable objections against it In the progresse of which enterprise so many new speculations offered themselves to my consideration that I cannot but professe my self a great I hope not the onely Proficient by mine own labours so true is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he who teacheth others instructs himself In the persuite of these Annotations where I refer to Antiquity I rarely descend beneath 600. years after Christ and as rarely do I cite any but Authentick Records or such as under false ascriptions are the undoubted issues of those times therefore the supposed Liturgies of Peter James c. I urge no further then I finde them consonant with the genuine Tracts of others I bear no implicite faith to the dictates of any whatsoever whence it is that I assume a liberty inoffensively to dissent from persons eminent and whom I mention alwayes with tearms of respect As little do I expect or desire to enthral any man to my private fancy in matters of so minute consideration I hold it as absurd to quarrel with any man for not being of my opinion as for not being of my diet If in any thing I have erred as it is an even lay I have more then once he who shall friendly remonstrate it to me will exceedingly oblige me As for such Keno-Criticks or rather Cyno-Criticks as snarl and bite where no offence is given free liberty have they to say their pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whither they praise or dispraise me to me it signifieth the same thing that is nothing Having thus presented to the world an account why I published these Annotations it will be proper to premise somewhat by way of illustration in reference to the Text it self Know then that whatsoever is exhibited in the English letter where the Printer hath not erred is the established Common-Prayer distinct from its Rubrick which is in a Roman Character Parrallel to this somtimes in a Roman sometimes in an Italick letter stand the several variations between it and former Liturgies and where such leteral ascriptions occur not and no Marginal directions to the contrary you may there be confident the Liturgies agree to a syllable The Litturgies I here refer to are the first and second of Edward the 6. and that of Q. Elizaheth which doth as much differ from our present Common-Prayer as the second of Edward the 6. doth from hers Over and besides these you have also the variations of the Scotch Liturgy and in the margin such places noted wherein Bucers Latine Translations disagreeth with the Original English you have also in the Annotations the diversity observed between the Latine Translation 2o. Eliz. and her own Liturgy and at the end of all The order of the Communion in priority of time before them all By this means you are furnished with all our Liturgies since the Reformation some whereof are rare very rare to be had and which doth double the rarity these compleat and this so frugally contrived that the utmost price of all with my inconsiderable Annotations into the bargin will scarce amount to the moyety of what I was lately demanded for one and that imperfect too Nor have you onely the Books themselves but those also disposed into such order that without turning over leaves or making a tedious hunt from one to another you may view them in one scheam and compare them together at once as they stand impaled Before I end I desire all Readers may know what many sufficiently do viz. that my Country imployment in relation to mine own and divers others affaires hath been so very great as I could not attend the Presse which considered it will be no wonder if the impression be not very exact It will therefore be paines well bestowed to consult the Table of the Errata at the end of this Book which will give an account of the most considerable saults THE CONTENTS CHAP. I. A The necessity of Common Prayer And of a Book of Common Prayer ib. Arguments for set forms Proved to have been used in the three first centuries after Christ. And approved by Reformed Churches B Set forms of Administring the Sacraments Proved by primitive practice C Rites and Ceremonies fit to be prescribed D Every particular Church hath authority to prescribe set forms and Rites The main ground of uniformity E A necessity for an Act for uniformity F The present Act a revivor of a former G The Parliament did onely ratify not make
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
the same being now by us reduced to a setled form We have occasion to repeat somewhat of that which hath passed And how at our very first entry into the Realm being entertained and importuned with Informations of sundry Ministers complaining of the errors and imperfections of the Church here aswell in matter of Doctrine as of Discipline Although We had no reason to presume that things were so far amisse as was pretended because We had seen the Kingdom under that form of Religion which by Law was established in the dayes of the late Queen of famous memory blessed with a peace and prosperity both extraordinary and of many years continuance a strong evidence that God was therewith wel pleased Yet because the importunity of the Complainers was great their affirmations vehement and the zeal wherewith the same did seem to be accompanied very specious We were mooved thereby to make it Our occasion to discharge that duty which is the chiefest of all Kingly duties that is to settle the affaires of Religion and the Service of God before their own Which while We were in hand to do as the contagion of the sicknesse reigning in our city of London and other places would permit an assembly of persons meet for that purpose Some of those who misliked the state of Religion here established presuming more of Our intents then ever we gave them cause to do and transported with humour began such proceedings as did rather raise a scandal in the Church then take offence away For both they used forms of publick serving of God not here allowed held assemblies without authority and did other things carrying a very apparent shew of Sedition more then of Zeal whom We restrained by a former Proclamation in the month of October last and gave intimation of the conference We intended to be had with as much speed as conveniently could be for the ordering of those things of the Church which accordingly followed in the moneth of January last at Our Honour of Hampton Court where before Our Self and our Privie Councel were assembled many of the gravest Bishops and Prelates of the Realm and many other learned men aswell of those that are conformable to the state of the Church established as of those that dissented Among whom what oâ—r pains were what our patience in hearing and replying and what the indifferency and uprightnesse of Our judgement in determining We leave to the report of those who heard the same contenting our Self with the sincerity of our own heart therein But We cannot conceal that the successe of that Conference was such as happeneth to many other things which moving great expectation before they be entred into in their issue produce small effects For We found mighty and vehement Informations supported with so weak and slender proofs as it appeareth unto Us and Our Councel that there was no cause why any change should have been at all in that which was most impugned the book of Common Prayer containing the form of the Publick Service of God here established neither in the doctrine which appeared to be sincere nor in the Forms Rites which were justified out of the practise of the Primitive Church Notwithstanding we thought meet with consent of the Bishops and other learned men there present That some small things might rather be explained then changed not that the same might not very well have been born with by men who would have made a reasonable construction of them but for that in a matter concerning the Service of God We were nice or rather jealous that the publick Form there of should be free not onely from blame but from suspition so as neither the common Adversary should have advantage to wrest ought therein contained to other sense then the Church of England intendeth nor any troublesome or ignorant person of this Church be able to take the least occasion of cavil aginst it And for that purpose gave forth Our Commission under our great Seal of England to the Archbishop of Canterbury and others according to the form which the Laws of this Realm in like case prescribed to be used to make the said explanation and to cause the whole Book of Common Prayer with the same Explanations to be newly printed Which being now done and established anew after so serious a deliberation although We doubt not but all our Subjects both Ministers and ofâ—ers will receive the same with such reverence as appertaineth and conform themselves thereunto every man in that which him concerneth Yet have We thoâ—ght it necessary to make known by Proclamation Our authorizing of the same And to require and enjoyn all men aswel Ecclesiastical as Temporal to conform themselves unto it and to the practise thereof as the onely publick form of serving of God eâ—â—ablished and allowed to be in this Realm And the rather for that all the learned men who were there present as well of the Bishops as others promised their conformitie in the practise of it onely making suit to Us that some few might be born with for a time Wherefore We require all Archbishops Bishops and all other publick Ministers aswell Ecclesiastical as Civil to do their duties in causing the same to be obeyed and in punishing the offenders according to the Laws of the Realm heretofore established for the authorizing of the said Book of Common prayer And We think it also necessary that the said Arch-Bishops and Bishops do each of them in his Province and Diocesse take order that every parish do procure to themselves within such time as they shall think good to limit one of the said books so explained And last of all We do admonish all men that hereafter they shall not expect nor attempt any further alteration in the Common and publick form of Gods Service from this which is now established for that neither will we give way to any to presume that our own judgement having determiÌ„ed in a matter of this weight shal be swaid to alteration by the frivolous suggestions of any light spirit neither are We ignorant of the inconveniencies that do arise in Government by admitting innovation in things once setled by mature deliberation And how necessary it is to use constancy in the upholding of the publike determinations of States for that such is the unquietnesse and unstedfastnesse of some dispositions affecting every yeer new formes of things as if they should be followed in their unconstancy would make all actions of States ridiculous and contemptible whereas the stedfast maintaining of things by good advice established is the weale of all Common-wealths Given at our Palace of Westminster the 5. day of March in the first year of Our reign of England France and Ireland and of Scotland the seven and thirtieth God save the KING The Preface THere was never any thingby the wit of man so wel devised or so sure established which in continuance of time hath not been corrupted as among other things it may plainly appear
by the common prayers in the Church commonly called divine service The first original and ground whereof if a man would search out by the ancient Fathers he shall finde that the same was not ordained but of a good purpose and for a great advancement of godlinesse For they so ordered the matter that all the whole Bible or the greatest part thereof should be read over once in the year entending the thereby that the Clergy and specially such as were Ministers of the Congregation should by often reading and meditation of Gods word be stirred up to godlynesse themselves and be more able to exhort other by wholsome Doctrine and to confute them that were adversaries to the truth And further that the people by dayly hearing of holy scripture read in the Church should continually more and more in the knowledge of GOD and be the more enflamed with the love of his true Religion But these many yeers passed this godly and decent order of the ancient Fathers hath been so altered broken and neglected by planting in uncertain Stories Legendes Respondes Verses vain Repetitions Commemorations and Synodalls that commonly when any Book of the Bible was begun before three or four Chapters were read out all the rest were unread And in this sort the book of Esay was begun in Advent and the book of Genesis in Septuagesima but they were onely begun and never read through After like sort were other books of holy Scripture used And moreover whereas saint Paul would have such language spoken to the people in the Church as they may understand and have profit by hearing the same the service in this Church of England these many years hath been read in Latine to the people which they understood not so that they have heard with their eares only and their heart spirit and minde have not been edified thereby And furthermore notwithstanding that the ancient fathers have divided the Psames into seven portions whereof every one was called a Nocturn now of late time a few of them hath been daily said and oft repeated and the rest utterly omitted Moreover the number and hardnesse of the rules called the Pye and the manifold changings of the service was the cause that to turn the book only was so hard and intricate a matter that many times there was more businesse to finde out what should be read then to read it when it was found out These inconveniences therfore considered here is set forth such an order wherby the same shall be redressed And for a readinesse in this matter here is drawn out a Kalender for that purpose which is plain and easie to be understanded wherein so much as may be the reading of holy scriptures is so set forth that all things shall be done in order without breaking one peece from another For this cause be cut off Anthems Respondes Invitatories and such like things as did break the continual course of the reading of the scripture Yet because there is no remedy but that of necessity there must be some rules therefore certain rules are here set forth which as they be few in number so they be plain and easie to be understanded So that here you have an order for prayer as touching the reading of holy Scripture much agreeable to the minde and purpose of the old fathers and a great deal more profitable and commodious then that which of late was used It is more profitable because here are left out many things whereof some be untrue some uncertain some vain and superstitious and is ordained nothing to be read but the very pure word of God the holy scriptures or that which is evidently grounded upon the same and that in such a language and order as is most easie and plain for the understanding both of the readers and hearers It is also more commodious both for the shortnesse thereof and for the plainnesse of the order and for that the rules be few and easie Furthermore by this order the Curates shall need none other book for their publick service but this book and the Bible By the means whereof the people shall not be at so great charges for books as in times past they have been And where heretofore there hath been great diversity in saying and singing in Churches within this Realm some following Salisbury use some Hereford use some the use of Bangor some of York and some of Lincoln Now from hence forth all the whole Realm shall have but one use And if any would judge this way more painful because that all things must be read upon the book whereas before by the reason of so often repetition they could say many things by heart if those men will weigh their labour with the profit and knowledge which dayly they shall obtain by reading upon the book they will not refuse the pain in consideration of the great profit that shall ensue thereof And for as much as nothing can almost be so plainly set forth but doubts may arise in the use and practising of the same To appease all such diversitie if any arise and for the resolution of all doubts concerning the manner how to understand do and execute the things contained in this book The parties that so doubt or diversly take any thing shall alway resort to the Bishop of the Diocesse who by his discretion shall take order for the quieting and appeasing of the same so that the same order be not contrary to any thing contained in this book And if the Bishop of the Diocesse be in doubt then he may send for the resolution thereof unto the Arch-Bishop Though it be appointed in the forewritten Preface that all things shall be read and song in the Church in the English tongue to the end that the Congregation may be therby edified yet it is not meant but when men say Morning and Evening prayer privately they may say the same in any Language that they themselves do understand 1. B. of Edw. 6. neither that any man shall be bound to the saying of them but such as from time to time in Cathedral and Collegiat Churches Parish Churches and Chappels to the same annexed shall serve the Congregation And all Priests and Deacons shall be bound to say daily the Morning and Evening prayer either privately or openly except they be let by preaching studying divinity or by some other urgent cause Scotch liturgy of which cause if it be frequently pretended they are to make the Bishop of the Diocesse or the Arch-Bishop of the Province the Judge and allower And the Curate that ministreth in every Parish Church or Chappel being at home and not being otherwise reasonably letted shall say the same in the Parish Church or Chappel where he ministreth and shall toll a Bell thereto a convenient time before we begin that such as be disposed may come to hear Gods word and to pray with him THE PREFACE THE Church of Christ hath in all ages had a prescript form
morning-dresse when colebantun Religiones pie magis quam magnifice Religion was more devout then splendid such expedience there was found of set forms how much more requisite are they in times of peace and rest A matter so clear so convincing as no Christian society that ever pretended to the name of a Church did ever think of their abolition before the late compilers of the Directory Men who with hands lifted up to the most high God did swear to endeavour the reformation of Religion in this Kingdom in worship c. according to the word of God and the example of the best reformed Churches a pretence fair and specious But acting as they did it had been much to our satisfaction had they pleased to produce one example of any Church best reformed which hath not a set form of Common prayer their darling Geneva hath hers approved by Mr. Calvin their beloved Belgia hath hers established by the late Synod at Dort yea their dear confederate Scotland hath hers and are any Churches in their reputation better reformed then these And administration of the Sacraments In the time of the old Testament nothing relating to their Sacraments either that of Circumcision or the Passover was executed either by the Priest or in the place dedicated to holy Assemblies the killing of the paschal Lamb onely excepted Deut. 16. 2. Chron. 35. 6. This notwithstanding certain forms they had for the administration of both For circumcision in the very act thereof the father of the childe usually said blessed be the Lord God who hath sanctified us by his precepts and hath commanded us that we should cause this childe to enter into the covenant of Abraham So for the Passover over the pascal Lamb they sung certain hymnes Lucas Burgensis and Groâ—ius perswade they were the Psalmes of David from 112. to the 119. In the first times of Christianity so far as Apostolick evidences teach Common Prayer never went alone without the celebration of the Eucharist then notified by breaking of Bread Act. 2. 42. 20 7. And though the form of consecrating these Elements be not there delivered yet Jerom Augustine and Gregory affirm it was by the dominical prayer and that our Lord gave order to his Apostles so to do and indeed no prayer was more apt for the service of that Sacrament especially if by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread spiritually mystical and supersubstantial be intended as many of the Fathers understood it As for the other Sacrament of Baptisme the Practice of those times being immersion and dipping and that of persons of full growth a River or pond was necessarily required and by consequence the place of holy meetings not capable of it And yet for all this even before Fonts or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diving Cisterns were brought to the Church set forms were ordained for the celebration thereof as appeareth manifestly enough by Tertullian Aquam aditurs ibidem sed aliquanto priâ—s in Ecclesia sub Antistitis manu contestamur nos renunciare diâ—â—olo c. i. e. being to step into the water there also what we formerly did in the Church the Priest laying his hand of Benediction upon us we declare that we forsake the Devil his pomps and Angels A thing so fit in the opinion of men not miscarried by byas as Calvin himself enforceth the use thereof with an Oportet Statam esse oportet Sacraementorum celebrationem Publicam item Precum formulam There is no other remedy an established form in celebrating the Sacraments there must be and so also of Common prayers And other rights and Ceremonies Besides Common prayer and Administration of the Sacraments there ever were other Divine offices for several occasions which in respect they were executed in the holy Assemblies were also thought covenient to have their prescript forms assigned them the Church conceiving it to be Christian prudence to leave little arbitrary in sacred exercises Of the Church of England 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word Church is not a name of separation and division but of unity and concord good reason therefore had the Apostle to decree that in it all things should be done decently and in order and order there cannot be where there is no unanimity And because it is impossible to devise one uniform order for the Catholick Church in point of ceremonies mens minds being as various as is the difference of climates therefore it hath been the Catholick practice for every national Church as it is cantonised from others to frame such models of services with rites and ceremonies appendant to them as best sute the temper and disposition of such as are to render obedience to them upon this account in the first and purest times the Churches of the East and West differed much in their Ecclesiastical customes and not onely so but even under the same Patriarchate many subordinate Churches took liberty to vary each from other and some time from the mother Church so the Church of Millain under St. Ambrose had offices differing from that of Rome and so had the Gallican Churches also in the dayes of Gregory the great who took so little offence thereat as he said In unâ fide nil officit Ecclesiae sanctae consuetudo diversa i. e. Provided the unity of faith be preserved customary differences do not put the holy Church to any detriment So then if the Church of England hath her set forms of sacred offices peculiar to herself she assumeth no greater priviledge then others have done before her And as she is in this particular vindicated from singularity so hath she proceeded with semblable prudence in enjoying one common form to all such as call her mother that she may appear to be all of a peace For the worship publickly performed and ni Parochial Assemblies is not to be reputed the worship peculiar of those Congregations but common to the whole National Church whereof they are limbs in which service the spirit of that mystical body being in her subordinate members as the soul in the natural tota in qualibet parte is exercised This service being then the service of the whole National Church why should she not strictly enjoyn to her several members the frame and model thereof lest any should in her name present to God a service she would not own and that the uniformity of her worship in her distinct members as more prevalent with the divine Majesty when all conspire in the same supplications so may argue and demonstrate the mutual and joynt communion all members have one with another An act for uniformity c. To what end a book of Common prayer if it be left arbitrary to use or not to use and arbitrary it is left where there is no penalty enjoyned upon non-conformists true it is ingenuous and obedient sons of the Church need no law to compel them to observe her orders they will obey freely enough of themselves but as meliores
sunt quos dirigit amor i. e. they are the best natured whom love perswades so plures sunt quos corrigit timor they are more numerous whom awe constrains upon which very score necessary it was to call in aid of the civil power which was done here by act of Parliament So that no one order had reason to except against this established form the Clergy were imployed as contrivers of the model The laity from the highest to the lowest all Kings Lords and Commons were interested in the ratification wherby a coercive power in order to conformity was constituted And that the said book with the order of service c. This act is not introductory of a now Liturgy but a reviver of the old that of the fift and sixth of Edward the 6 the remains of which structure are so considerable notwithstanding it hath gone twice to the mending as may worthily give it the denomination of Edward the 6 his Liturgy With one alteration c. It must not be imagined that either the Queen or the Parliament made those alterations for the review of the Liturgy was commited by the Queen to certain Commissioners viz to Mr. Whitehead Doctor Parker after Arch-Byshop of Canterbury Doctor Grindal after Bishop of London Doctor Cox after Bishop of Ely Doctor Pilkinton after Bishop of Durham Doctor May Dean of St. Pauls Doctor Bill Provost of Eaton and Sr. Thomas Smith These adding and expunging where they thought meet presented it to the Parliament who onely established what they had concluded upon As for the several changes Alterations and differences betwixt this Liturgy of ours and that of the 2 of Edward 6. this statute takes not notice of them all but what is defective herein Smectymnuâ—s hath supplyed as shall be observed at their several occurrences To inquire in their visitation c. Diocesan visitations were alwayes of very eminent use in the Ecclesiastical Polity and peculiar of the Episcopal function Indeed none â—o fit to make the scrutiny and lustration as he who is to pronounce the censure upon this account Primitive Bishops held themselves obliged as no disparagement to their Grandure to perform the office in their own persons St. Augustine plead it in bar to Celer's action of unkindnesse against him for not writing sooner Quâ—niam visitandarum Ecclesiarum ad meam Curam pertinentium necessitate profectus sum i. e. Because saith he I was gone a broad upon abusinesse of necessity the visiting of such Churches as were within my cure So the Mareotick Clergy in the defence of Athanasius Bishop of Alexandria against a calumny of his adversaries make mention of his visitation in person and not onely so but also that they themselves were of his train when he went upon that service In after times their work encreasing so as they could not well attend it themselves they had their Periodeutae and Itinerary Vicars to go the circuit for them these acting still agreeable to a series of Articles enjoyned by their Bishops In the beginning of the Reformation when it much concerned the Civil power to act as we say of natural agents ad extremum Potentiae to the utmost of its politick hability King Henry the eighth and Edward the sixt and Queen Elizabeth though I presume upon consultation had with the Clergy assumed and exercised the Authority of framing and imposing a body of Articles for Episcopal visitations which had certainly this very commendable property that they preserved uniformity whereas the leaving them to every arbitrary fancy and the exercise of that liberty by some Bishops of later memoray was in my opinion a probable way of erecting Altar against Altar and creating Schisme in the Church The Queens Majesty may by the like advice c. There was in the Act premised a prohibition with a penalty annext to it that no Parson Vicar or other whatsoever Minister shall use any other rite ceremony order form c. then is mentioned in the Book of Common prayer against this constitution a caveat is entred here whereby the Queen may by the advice of her Commissioners or metropolitan ordain and publish such farther Ceremonies or Rites as may be most for the advancement of Gods glory c. So that upon the entertainment of this exception the rule is corroborated as to all particulars not so exempted and consequently that none might innovate any Rite not expressly enjoyned in the book of Common Prayer then established or Book of Canons legally to be framed afterwards Which clause of reserve was no impowring nor enabling the Queen with any new and upstart authority but onely a declaration of what was resident in her before as inseparably incident to the supream Dominion vested in the Crown Agreeable to which She Anno. 1597. authorised the Clergy then met in Convocation to make and publish certain Canons which she after confirmed under the great Seal of England Other Canons there were made Anno 1571. But being not ratified with royal Authority I suppose they were not obligatory enough to constrain obedience and as concerning these of 1597. the formal words of her heires and successors being omitted in those Ratifications they were supposed onely obligatory during her Reign and that they together with her self breathed their last Whereupon King James in the first year of his reign issued forth a new Commission by his letters Patents to the Convocation then assembled therein giving them full power and Authority to consult and agree upon such Canons c. as they should think necessary which being concluded upon by the Clergy and presented to his Majesty He did for himself his heires and lawful successors confirm them with his royal assent as may be seen more at large in that Ratification Indeed the supremacy of the Civil Magistrate as to confirmation and a cogency of external obedience in Religious and Ecclesiastical affaires is no usurpation upon the Churches right as the Romish party contend against us but hath been approved of in the purest times and therefore whereas they seem to presse us with the objection That our Religion is Parliamentary because some concernments thereof have been Ratified by Act of Parliament Our answer is that Parliaments Enact not without the Royal assent This is onely this that vital spirit which regularly animates those establishments and from such assent the two first general Councels not to insist upon Nationals received their confirmation Eminent is that of Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I therefore so often mention the Emperours in the series of my History though Ecclesiastical because that from the very first of their becoming Christians all Church matters depended upon their pleasure so as the greatest and Oecumenical Councels were then and are still convented by their order and summons As concerning these Canons of our Church Regal assent it was alone which firmed them the Parliament though then sitting not being resorted to nor interposing their Authority an unhappy disjunctive
The Afternoon Sermon hath not that countenance of Authority in our Church which catechizing hath this being setled by express rule that only tolerated or entring in by remote implication and though late custome hath invested it with an honour commensurate with and equal to that of the morning Sermon sure I am it was of minor reputation in the Apostolick and next succeeding ages So that Mr. Thorndick demands to see what place these afternoon Sermons had in the Publick service of the antient Church If by Church he intend eth the Catholick and universal Church or the greatest and most considerable parcels of it that place I conceive cannot be found nor is there any mention thereof any where Caesarea of Cappadocia and Cyprus only excepted of these Socrates thus Caesareae Cappadociae et in Cypro die Sabbato et Dominica semper sub vesperam accensis cucercris Presbyâ—eri et Episcopi Scripturas interpretantur At Caesarca of Cappadâ—cia as also at Cyprus on the Sabbath and Lords day alwayes at candle light in the Evening the Presbyters and Bishops interpret the Scriptures And this I take it is the reason why St. Basil who was Bishop of that Caesarea preached so many Homilies evidently the 2. 7. and ninth of his Hexamaeron at the Evening Now as this testimony of Socrates chalketh out the place of the afternoon Sermon to be the same with that in the morning viz. after the reading of the Scriptures so doth it imply that the custome was no where taken up but there and that in other places preaching at Evening service was but occasional and arbitrary not stated as parcel of the office Let it not be thought that I here endeavour to disparage that ordinance of Preaching an ordinance so often instrumental to the conversion of souls No my only design is to commend the other duty to more frequent practise a duty without whose pre-elementation Sermons themselves edify very little Evening Prayer The office Catechistical being past evening Prayer is to begin But why not afternoon rather then Evening Prayer I answer because then the sun and consequently the light begins to decline It seems the Greek Church had two services in the afternoon one at one three their nine and another at the close of the Evening as appeareth by the Councel of Laodicea Can. 18. decreeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the same service of Prayers ought to be made use of both at the ninth hour and at Evening This at evening was at candle lighting whence the prayers appropriated to it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Psalms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 candle-light hymns the reason is because when the candles were first lighted their mode was to glorifie God with an hymn one form whereof is still extant in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed Jesus Christ thou cheerful brightnesse of the holy immortal glory of the heavenly and holy Father when the Sun is set no sooner do we behold the Evening light to shine then we glorifie the Father Son and holy Ghost Son of God giver of life thou art worthy at all times to be praised with holy voices therefore the whole world doth glorifie thee This is that Eucharistical hymn whereof St Basil thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Fathers thought meeâ— not silently to passe by the benefit of this evening light but as soon as it appeareth presently they gave thanks saying Glory be to the Father and to the Son and to the holy Ghost He that desireth to see more of this particular may resort to the same fountain whence I had it the late learned Primate de Symbolis which being so excellent a peece and so undoubtly his I cannot but wonder why Dr. Barnard in his first and second Catalogue of his workes omitted it For thine is the kingdom c. This Doxology not being affixt to the Lords Prayer as St. Luke represents it to us and being omitted in very ancient manuscripts of St. Mathews Gospell Learned men conjecture à Graecis ad Evanglii textum ascriptum fuisse ex Liturgiis aut solemni alioqui consuetudine it was transplanted out of the Liturges of the Greek Church or some such solemn usage into the text of the Gospel So Lucas Burgensis in his variae Lectiones of the same minde are Beza Grotius and most learned men Probably enough for the Greek Church ever had it in her Liturgies as is evident from Clemens his Constitutions Lib. 3. c. 18. From Chrysostom Theophylact and others and comment upon it And the Latine Church as constantly omitted it Which is the very true reason why it is left out in ours complying more with the Western then the Eastern formes Scot. Lit. Then shall follow c. A very necessary Rubrick For though use and custome had stated in our Churches a practise conformable to it aâ—nexing those Prayers to the Morning and Evening service yet the want of expresse rule for its establishment left our Liturgy in this point nâ—t altogether inobnoxious to exceptions The Morning and Evening services constitute offices distinct from the Litany and Communion offices Dâ—urnal and of daily-duty and consequently they ought to have all their parts compleat perfect and intire But these offices as they are bounded with these words Thus endeth the order of Morning and Evening Prayer throughout the whole year want first a fit prayer for the King If that Versicle of O Lord save the King be urged against me I answer That short versicle doth not fit the Latitude of our obligations to him nor of those temporal advantages we desire to enjoy under him nor of his personal qualifications as Man as Father as King as Christian to all which our Prayers ought regularly relate and which are considered in the Litany Collects Secondly they want the Dimissory Benediction of the Priest and it looks like a solecisme for a religious assembly to break off abruptly as it were in the middest of sacred imployment and for the people to depart without a Benediction The premises well weighed This Rubrick was very pertinently inserted Quicunque vult The Tradition is current that this Creed was composed by Athanasius and sent to Pope Julius as an account of his faith But the learned Vossius endeavoureth by many arguments to demonstrate that it is a meer fiction and that Athanasius could not in all probability be the Author thereof The reliances of his Assertion are first it rarely occurreth in any ancient manuscript of that Fathers works and where it doth it hath not Athanasius his name affixt to it Secondly that neither Nazianzen Basil Chrysostom nor any other of the Primitive Fathers give any account of it Thirdly that had it been extant and owned for Athanasius his composure Anno 777. or thereabout when the controversie concerning the procession of the holy Ghost was so eagerly debated betwen the East and Western Church the Western should have needed
in their Synagogues all those who professe the Christian faith So in Justin Martyrs time and so etiam nunc even at this very present as the famous Grotius sufficiently demonstrateth Secondly the Papists who make it a peculiar part of their service appointed for Maunday-thursday to curse with bell Book and candle all whom they account for hereticks as appeareth by their Bulla Caenae O Christ hear us The Civilians have a saying voluntas fortior attenditur ex geminata expressione the meaning of a man is best understood by iterating and doubling of the expression No lesse true in those resorts we make to God the frequent repeating of our supplications striking the more forceable impression upon our soules Whence the so often redoubling of several members of Davids Psalms whence our Saviour in his great agony conflict prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 using alwayes the very same words whence in the primitive Church the Litanies which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prayers spirited with the greater vehemency were alwayes full of such reduplications as may be seen by the several forms mentioned by the constitutions of Clemens and in the several Liturgies of those early times A thanksgiving for rain Gods blessings and our prayses are the great intelligencers which negotiate betwixt him us The first are testimonials to us that our Prayers and Almes miscarried not in their way got safe to heaven The last are certificates to him that his blessings got safe to us for that we have received his gifts no notice will he take from any but our selves and no notice can we convey to him without the sacrifice of Prayse Indeed reason good our hearts should move our lungs and lips as readily to thank as to supplicate him for his benefits therefore whereas in our service book certain collects of prayers were framed applicable to cases of extraordinary visitations it was noted as a great defect that set formes of thanksgiving were not also contrived relative to the same occasions in case the issues and dispensations of the Almighty proved answerable to our requests And though it hath been interposed by judicious Mr. Hooker on our Churches behalf that this were better provided for by select dayes assigned by supream authority for that duty and by set formes agreeable thereunto then by a small collect That defence is in my opinion but partly satisfactory For calamities are most commonly not National but sometimes Provinical somtimes they quarter onely in one City sometimes but in a petty village and unlesse they spread to be Epidemical they rarely reach the cognizance of the supream magistrate or if they do they will not carry with them importance enough to perswade the indiction of dayes of universal either Humiliation or thanksgiving for such minute mergencies therefore not to defraud the reformation under king James of the honour it hath merited the superadding of those relative Thanksgivings was not onely a commendable but a necessary Act. CHAP. V. 1. B. of Edw. 6. The A Introits Collects Epistles and Gospels to be used at the Celebration of the Lords supper and holy Communion through the year with proper Psalmes and lessons for divers Feasts and dayes COMMON PRAYER The Collects B. Epistles and Gospels to be used at the Celebration of the Lords Supper and holy Communion through the year C. The first Sunday in Advent 1. B. of Edw. the 6. Blessed is the man c. Psal. 1. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God give us grace that we may cast away the workes of darknesse put upon us the Armour of light now in the time of this mortal life in the which thy son Jesus Christ came to visit us in great humility that in the last day when he shall come again in his glorious majestie to judge both the quick and the dead we may rise to the life im mortal through him who liveth and raigneth with thee and the holy Ghost now and â—vâ—r Amen The Epistle O we nothing to any man Rom. 13. verse 8. unto the end Scotch Liturgie when the Presbyter or Minister readeth the Gospel the people shall stand up and the Presbyter before he beginneth to read the Gospel shall say thus The Gospel of our Lord and Saviour Jesus Christ written in such a Chapter of such an Evangelist beginning at such a verse And the people shall answer Glory be to God The Gospel And when they drew nigh Mat. 21. verse 1. to the end Scotch Lit. When the Gospel is ended the Presbyter or Minister shall say Here endeth the Gospel and the people shall answer Thanks be to thee O Lord. And thus at the beginning and ending of the Gospel every Sunday and Holyday in the year or when else soever the Gospel is read The second sunday in Advent 1. B. of Ed. 6. When I was in trouble c. Psal. 120. Glory be to the Father c. As it was in the beginning c. The Collect. BLessed Lord which hast caused all holy scriptures to be written for our learning Graunt us that we may in such wise hear them read mark learn and inwardly digest them that by patience and comfort of thy holy word we may embrace and ever hold fast the blessed hope of everlasting life which thou hast given us in our Saviour Jesus Christ. The Epistle Whatsoever things are written Rom. 15. verse 4. to verse 14. The Gospel There shall be signes in the Sun Lu. 21. verse 25. to verse 34. The third Sunday in Advent 1. B. of Edw. 6. Hear me when I call Psal. 4. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee give ear to our prayers and by thy gratious visitation lighten the darknesse of our heart by our Lord Jesus Christ. The Epistle Let a man this wise esteem us 1 Cor. 4. verse 1. unto verse 6. The Gospel When John being in prison Mat. 11. verse 2. unto verse 11. The fourth Sunday in Advent 1. B. of Edw. 6. Ponder my words O Lord. c. Psal 5. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd raise up we pray thee thy power and come among us and with great might succour us that whereas through our sins and wickednesse we be sore let and hindered thy bountiful grace and mercy through the satisfaction of thy son our Lord may speedily deliver us to whom with thee and the holy ghost be honour and glory world without end The Epistle Rejoyce in the Lord alway Phil. 4. verse 4. unto verse 8. The Gospel This is the record of John John 1. verse 19. unto verse 29. D. Christmas day 1 B. of Edw. 6. Proper Psalmes and Lessons on Christmas day At Mattens 19. The first Lesson Esai 9. unto the end Psalm 45.  85. The second Lesson Mat. 1. unto the end At the
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-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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i e. The Deacon pronounceth Let us stand up with reverence Let us pray earnestly for the Catechumens That the most merciful God would hear their prayers would open the eyes of their hearts that they may hear such things as the eye never saw the ear never heard nor can it enter into the heart of man to conceive That he would instil into them the word of truth would sow his fear in them and establish his faith in their minds That he would reveal unto them the Gospel of righteousnesse and give them a minde divinely inspired a prudent understanding and a virtuous conversation alwayes to minde alwayes to regard what belongs to him and to mediate upon his Law day and night Let us pray yet more ardently for them That God would deliver them from whatsoever is vile or inconvenient from all diabolical works and the circumventions of the Adversary That he would at length in due time bring them to the Laver of Regeneration and remission of sins That he would all along their whole lives blesse their goings out and comings in their houses and families That he would adde increase to them and instruct them until they come to a perfect stature of wisdom And that he would direct all their purposes to their own benefit This said the Deacon commands them to rise having laid prostrate all along before and bids them also pray for themselves he dictating to them thus Pray to God ye Catechumens for his Angel of peace that all your purposes may have a peaceable effect that this day and all the rest of your lives may end in Peace Pray especially which is profitable and becoming and the chief of all blessings that you may be made perfect Christians and so commend your selves to the everlasting God and Jesus Christ. After this they are commanded to bow down their heads to receive the blessing all the Congregation crying aloud Amen These prayers being so declarative of the Antient formes in this particular I could not well contract into fewer words without prejudice to my present purpose Thirdly from this Canon for to that I must return I further collect that these Catechumens their prayers and blessings once past were to depart the Assembly But did the Communion service Commence upon their dispatch This Canon sayes clearly no for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after they were sent away the penitents turn was next and so the Communion service not to begin until they were dismist also wherein there is an evident diversity between the Greek Church as it was now and as it was in Gregory Neocaesariensis his time as shall be demonstrated when I come to the Office of Commination But a far greater between it and the Latine For with these two mentioned here I observe no lesse then three dismissions in the Greek Church before the celebration of the Eucharist whereas the Latines had but one The first was as I cited out of Clemens that of the Infidels and Hearers and I conceive it was consequent to their exclusion what Chrysostome tells us of the Deacon thundring out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. look well to your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Least any Infidels Jews or strangers to your Religion be among you now Catechumens were not properly either Hearers or Infidels not Hearers as shall be demonstrated afterwards not Infidels because they were Catechised and instructed in the principles of the true Religion and so were moving towards Christianity upon which very account in the Latine service they were considered single and apart from Infidels For infidels God was invocated ut eos convertat ad fidem for their conversion for Catechumens ut eis desiderium regenerationis inspiret that he would inspire them with a desire of Baptisme The second dismission was this of Catechumens The third that of the Penitents and at their sending away I conceive it was that the Deacon usually cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy things for holy persons Probable also it is that the Energumeni persons distracted or possest with unclean spirits had their mittimus with these Penitents Learned Mr. Thorndike seemes to adde another dismission viz. of such Beleevers as were present at the prayers of the congregation for all states and did not intend to communicate This he inferreth out of a passage of the Constitutions the words these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you that pray the first prayer depart But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first prayer cannot in that place signifie that for all states For in that very Chapter after these words follow the Ancient order of the Communion service and towards the latter end of it the prayer for all states so that this dismission must be dispatched before the Prayer for all States Yet true it is according to the Primitive Rules no man of the faithful people might stay behinde and not communicate upon pain of Excommunication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostolical Canon Let every Faithful man that comes into the Church and continueth not in prayer and participation of the blessed mysteries be excommunicated And to the same effect is the Second Canon of the Councel of Antioch This notwithstanding for matter of fact clear it is all did not conform St. Chrysostom reproving some upon that very score 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why stayest thou behinde and dost not communicate But as for persons who were in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and serving out the last years of their Ecclesiastial censure these were permitted to remain with the faithful as shall be made evident when I come to discourse of them in the Commination office Now that I may declare the difference I mentioned before for those three dismissions the Latine Church had onely one called missa Catechumenorum The Dismission of the Catechumens not because she had not those several sorts of Hearers Penitents and Energumens but because the Catechumens were far more numerous and so their dismission gave denomination to all Fourthly it is to be noted that of these prayers the first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silently the other two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by allocution that which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was performed either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they usually called it in a lower voice or by the faithful praying to themselves and so Clemens gives the rule for this very Prayer The Hearer and unbeleevers being sent away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And silence being made let the Deacon say Pray ye Catechumens and let all the faithful pray mentally for them thus Lord have mercy As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or allocution it must be understood that antiently that part of the service which was most properly Common prayer was peculiarly assigned to the Deacon to dictate Communis oratio voce Diaconi indicitur Common prayer is dictated by the mouth of the Deacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the
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
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
9. 18. The place was private enough being the house of Judas and the Congregation thin enough No Believer there but Ananias So when Paul and Silas baptized the Keeper of the prison Acts 16. 33. The place was a Prison most unfit for publique worship and two the total of the Congregation many other instances might be given were not the labour supervacaneous and needless Descend to the next succeeding times the Councel of Laodicaea hath a Canon concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. them which are baptised on their sick beds not disapproving of it but ordeining that if they recover they learn the Christian faith that they may taste the excellency of that Divine gift Not long after this Synod Timothius Bishop of Alexandria a member of the first Constantinopolitan Synod being demanded if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a Catechmen Possest with a wicked spirit and desireth to be baptised whether or not he may receive that seal The Bishop returneth no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cannot in the publick and ordinary way of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. but when he lieth in extremis at the point of death he must be baptised uncontroulable evidences of the charitable dispensation of those tender Fathers in cases of extremity Come to the late Reformation Bucer a learned and sober Divine being intreated to deliver his judgement upon King Edwards first Liturgy passeth this censure upon this private Baptisme In hac constitutione sunt omnia Saencte proposita i. e. in this constitution all things are framed agreeable to piety One would think that Private Baptisme backt with such fortifications might with confidence and assurance enough appear amongst o ther 's of our sacred offices But it hath proved otherwise for of late the assembly of Divines in their Directory tell us possitively that Baptisme is not to be administred in private places or privately but in the place of publick worship and in the face of the Congrecation that it ought not to be so administred ordinarily is the expresse Doctrine of our Church that it ought not absoluly and without regard to cases of necessity to be so administred will be denied by me and many more for whose satisfaction it had been labour well bestowed had those learned Divines who pretend that in the framing of that Directory they consulted not with flesh and blood but with the word of God had they I say produced from that word for to that we all appeal one syllable enforcing the place of Publick worship or a Congregation to be of the absolute necessity of this Sacrament And then one of them shall name the Childe One of them of whom of them certainly that be present as it is in the begining of this paragraph so undoubtly And that may be not onely a lay-man but even a woman as it was rightly objected by those male-contents and truely sensed by King James in the Conference at Hampton-Court whereby a greater liberty was given for Women to baptise then was intended by the Reformers of our Liturgy a Reformation justly called for which was both granted and effected speedily by restreining it to the Minister as our Service-book exhibits it yet this very reformation of out Church her oversight is now made her crime and so made by that very party who were so loud so clamerous for the change this change being part of those most uncharitable cavils which Smectimnuus have vented against our Liturgy N. I baptise thee c. Here is Baptisme soon dispatcht without further adoe Ceremonies and set formes of Prayer are decent helps in the Publick exercises of Religion of the essence of it they are not so that when we are constrained to complement necessity they may be dispensed with in Saoramentis salutaribus necessiitate cogente Deo indulgentiam suam largienti totam credentibus conferunt Divina compendia saith the Martyr excellently i. e. in the celebration of the wholsome Sacraments necessity being cogent and God Almighty dispensing his blessing Divine abridgments and compendiums confer upon beleevers all they desire With what matter was the childe baptised This interrogatory is led in with a Declaration of our Church relating to the quality of it viz. that it is essential to the Sacrament and so is St. Augustines rule Accedit verbum ad elementum fit Sacramentum The word and the Element together constitute the Sacrament And the Element necessary to be ingredient into this Sacrament is water not Lye or Broth be the necessity never so cogent si aquam detrahas non-stat Baptismatis Sacramentum take away the water Baptisme is a meer nullity saith Ambrose This notwithstanding the opinion it is of several of the Remish party that baptisme administred in broth or lye is legitimate enough Nor is it their opinion alone but asserted by one of a clear other perswasion in other points viz. Beza Non minus rite ego quovis alio liquore quam aqua Baptizarim I would baptize every way as well with any other liquor as with water With what words was the child baptised This is another essential of Baptisme the formula Not precise to every word and syllable For the Western and Eastern Churches varied each from other herein The western Ego baptiso te I baptise thee The Greek and Eastern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N. let N. be baptised so anciently now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such an one is baptised yet all valid provided the essential words of Christs institution be subjoyned in the name of the Father and of the Son and of the holy Ghost Not in the name of the Trinity making onely three names nor three persons as did the Cataphryges or Pepusiani and Paulianists and were by decrees of the Nicene and Constantinopolitan Councel rebaptised Not in the name of the Father by the Son as did the Arians upon the haeresie of inequality Nor yet in the name of Christ alone or into his death as the Eunomians For though mention be made in the Acts of the Apostles of baptising in the name of Christ as Ch. 2 v. 38. and 19. 5. yet must not the Apostles be supposed so to have baptised as excluding the other two persons nor can the word Christ in those places rationally include the Father and Son that is the Person anointing the person anointed and unction wherewith he was anointed as learned Grotius after Ireneus inclines to think For in truth as Beza hath well observed St. Luke doth not there describe the rite and formula of Baptisme but the end and scope of initiating persons into Christianity thereby The expresse precept of our Saviour obliged even the Apostles themselves and all their Ecclesiastical derivatives to such a form of Baptisme as might distinctly and nominally mention the three persons of the glorious Trinity which was so indispenceably necessary as the omission of any one constituted the Baptisme null This nominal
Sanctimonials which are chose to officiate about women to be baptized are to be instructed and fitted for the place that they may be able with edifying and wholsome doctrine to teach ignorant and unskilful women what to answer to such interrogatories as shall be administred unto them when they came to be baptized Thus have I evidently manifested that Clemens his Presbyter could not in this place be a Catechist in the persuing of which proof I hope my discourse hath not seemed tedious because not impertinent upon the whole matter all that I can make out concerning Catechists is that in the deputation of persons for that office regard was rather had to their abilities and qualifications then to the degrees or orders whereby they were distinguished from others To come now to Catechumens they were to speak properly such as were desirous to be instructed in the mysteries of the Christian profession such as had their Catechumenium or distinct place in the Church assigned for their station such as were admitted not only to hear the word read and preached but were permitted also to be present at some prayers Learned men generally describe them by Audientes as if they were altogether the same persons And they may it is true promiscuously so pass one for another but not in their sence that is not taking Audientes for such as were Hearers of the word in publick Assemblies Such Audients and Catechumens being not terms convertible but evidently in all antiquity distinct The councel of Nice concerning lapsed persons resolvs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that three years they should continue as Hearers only and after that to pray with the Catechumens So also in the Constitutions ascribed to Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let the Deacon proclaim away Infidels begone Hearers and silence being made let him say pray ye Catechumens In both which places a remarkable real as well as nominal difference is to be discerned between the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearers and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 catechumens these staying behinde when they were sent away Audientes in their large sence were in truth all persons the faithful only excepted who were permitted to be present at the lessons read and the sermon preached as appeareth by the fourth councel of Carthage Episcopus nullum prohibeat ingredi in Ecclesiam et audire verbum Dei sive gentilem sive haeriticis sive Judaum usque ad Missam Catechumenorum Let the Bishop forbid none from comming into the Church to hear Gods word be he heathen be he heretick be he Jew and there to abide until the service of the Catechumens Grant I do that Cyprian calls the same persons Catechumeni in one Epistle and Audientes in another But these are called Audientes upon a clear other account not in reference to their attention to the word of God in publick assemblies but as Xenophon is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates his hearer in relation to their being taught by such whom this Father called even now Doctores Audientium Instructers of the hearers and were no other then Catechists So that the errour and mistake lyeth in the notion and application not in the word it self Having hitherto discoursed what Catechists and Catechumens were it will next be seasonable to inquire into the time anciently set apart for this sacred exercise which was the 40 days of Lent Consuetudo apud nos ejusmodi est ut his qui baptisandi sunt per quadraginta dies publice trademus sanctam et adorandam Trinitatem The custome with us is such that all Lent long we teach persons to be baptized the mysteries of the Blessed Trinity whereby it is discernable that catechizing was then antecedent which with us is subsequent to Baptisme and reason good it should be so men of ripe years then coming to the font who were not allowed their Proxies but were to give an account of their own belief Nevertheless though Catechumens were by such instruction fitted for Baptisme yet did they not always enter the Font so soon as they were prepared for it but delayed their admission to this Sacrament as long as they pleased some not for a few years as is evident by Arnobius and St. Augustine who both wrote many pieces of Divinity when they were Catechumens and before they were baptized When any purposed to receive this holy seal the fashion was for them to give in their names that the Church might know who they were which desired to be initiated the week before Easter and Whitsunday and from that time of entring their names they were called competentes Appropinquabat Pascha dedit nomen inter alios competentes i. e. the feast of Easter was at hand he gave in his name amongst the rest of the competents So Ambrose dimissis Catechumenis Symbolum aliquibus competentibus tradebam i. e. the Catechumeni being sent away I delivered the creed to certain competents Now although competents came thus to be distinguished from the Catechumeni as one remove above them yet was this nominal difference not always punctually observed by the Ancient Fathers but sometime they gave the name of Catechumen to such an one as was ready to be baptized So the very forementioned Authors St. Ambrose Credit etiam Catechumenus in crucem Domini Jesu qua et ipse signatur i. e. The Catechumen believeth also in the cross of the Lord Jesus wherewith he is signed that is when he gave in his name for Baptisme this ceremony being then applied to him St. Augustine Quando Catechumeni ad gratiam sancti lavacri festinant solemniter cantatur Psalmus 41. i. e. When the Catechumens are hastening to the holy laver this forty first Psalm is usually sing This may suffice to be delivered concerning the Cateehumens the candidates of the christian faith as St. Hierome calleth them as they are represented in the writings of the Primitive times As to the make and form of a Catechisme our first Reformers more consulted the condition of their own then the practice of the Primitive times who required in persons to be baptized no other prae cognita or things to be foreknown then the Articles of the Christian faith and in some places the Lords Prayer Our Reformers adding the Decalogue with very edifying explanations of them But these being thought defective as to the Doctrine of the Sacraments it was by King James appointed that the Bishops should consider of an addition to it in that concernment which was done accordingly in that excellent frame we see being penn'd at first by Bishop Overal then Dean of Pauls and allowed by the Bishops So that therein indeed throughout the whole frame of our Churches Catechism that Golden Rule of that Judicious Prince is punctually observed viz. the avoiding of all odde curious deep and intricate questions no Magisterial determination of the Priorities or Posteriorities of the Absoluteness or
Word of God and Prayer How can they answer it at the Bar of Reason which did proscribe from Matrimony the Paramount of all earthly concernments Divine Invocation and Saterdotal Benediction without which never was any initiation into that honourable State thought duly performed Upon this very account the place where it was celebrated amongst the Jews was stiled Beth-Hillulah The House of Praise and amongst the Heathen there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers preparatory to Marriage The very score it was upon which our Saviour was bidden to the Marriage in Cana. if Epiphanius deceives us not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How honour able is wedlock when our Saviour was invited to a marâ—◠〈◊〉 〈◊〉 to bless the maried couple And as he did really blesse marriage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a fruitful womb as the same father conceiveth so did he all Nuptials to come by honouring with his presence and shewing his first of Miracles in Cana of Galâ—lee at a Wedding Feast This opinion of Epiphanius will be the more passable if it be considered that Blessing being one of the choicest of Ministerial Acts was alwaies dispenced by the chief of Ministers or persons of the most eminent note for sanctity So Melchisedech the Priest of the most high God blessed Abraham Gen. 14. 19. Upon the same account the typified Melchisedech Christ was desired to bless little children Math. 19. 13. As the famous Grotius supposed And upon the same account in the Primitive times the Bishop and if present none but he was to bless the people in publique Assemblies who as he was for that very cause principal in the administration of Matrimonial Benâ—dâ—ction so was he also most concerned in the approbation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ignatius it is â—â— that the married couple betroth themselves with the advice of the Bishop So a Virgin in Tertullian is said petere maritum ab Episcopo to ask an Husband of the Bishop Indeed as the condition of the times then was it could not in prudence be otherwise The inconveniences of an unequal yoak or marrying of a Christian with an infidel were innumerable the society and conversation could not be so mutual between them the Christian woman could not keep those correspondences which were of the interest of her Religion and possibly the secret meetings which with much adoe were then contrived might thereby be betraied or unhappily discovered to the ruin and destruction of the Professors of Christianity Seeing then no avoidance the solemnization of this Ordinance must be granted to have been performed by such a consecration it is also next in order to be supposed that in this consecration set forms were used considering withall that they were assigned to undergraduate concernmenrs and considering that such forms are still extant some and others are presumable to have been so by collateral implication Under the Law in the story of Ruth two forms occur First The Lord grant thee rest in the house of thy Husband Ch. 1. 9. 3. 1. Secondly all the People and Elders said The Lord make the woman that is come into thine house like Rachel and like Leah which two did build the house of Israel and do thou worthily in Ephrata and be thou famous in Bethlehem and let thy house be like the house of Pharez whom Tamar bare unto Judah of the seed which the Lord shall give thee of this young man Ch. 4. v. 12. The People and Elders could not certainly conspire so exactly in every syllable of this Benediction had it not been a known and usual form amongst them Under the Gospel in the Primitive times I mean told we are that such forms were though not what they were In the Council of Carthage decreed it is Ut preces vel Orationes seu missae quae probatae fuerint in Concilio sive Praefationes sive Commendationes sive Manuum Impositiones ab omnibus celebrentur That those formes of Prayers or Masses be they Prefaces or Offices for interments or of imposition of hands which have been allowed of by the Council shall be celebrated bâ— all Where Imposition of hands must undoubtedly denote all Sacerdotal Benediction whether in Ordaining of Priests or in absolving of penitents or in confirming of persons new baptized or in the solemnization of matrimony or whatever else was performed that ceremony applied At the day appointed c. The appointment of the day is left to the election of the persons to be married provided it be not from Advent Sunday until eight dayes after the Epiphaâ—y from Septuagesima Sunday until eight dayes after Easter from Rogation Sunday until Trinity Sunday These times being prohibited But by what Authority Not by the Common Prayer not by the Kalender not by any Homily not by any Article not by any Canon of our Church since the Reformation And therefore if there be any Popery as is pretended by Mr. Pryn in this restraint our Reformed Church is not to bear the blame By what Law then By a Canon certainly and of some General Council of this Nation for else all Manuals and Linwood our famous Canonist would not have agreed so punctually in all the dayes prefixt True it is this Canon is not to my reading extant but before the Reformation it was undoubtedly And this is the reason why our prohibition exceeds that of the Council of Trent in the last clause viz. from Rogation Sunday until Trinity Sunday that Council being confirmed by Pius 4th far up into the State of Reformation But were not former Canons all made null upon our Reformation No in the Statute 25. H. 8. c. 19. it is expresly provided That such Canons as were made before that Act which be not contrariant nor repugnant to the Kings Prerogative the Laws Statutes and Customs of the Realm should be still used and executed as they were before the making of the Act. Now of these Canons this I take it was one but whereas it is charged with Popery I consess I apprehend not where that Popery is resident Is it as the restraint relates to times of solemn Humiliation Then the Fathers of the Council of Laodicea a Council to which Popery is post-nated above three hundred years stands guilty of Popery as well as we for that Council interdicted marriages for the whole time of Lent as hath been shewed before Nay more the Directory it self is guilty of Popery too for this excepts from this Ordinance Dayes of publique Humiliation Is it as it relates to Festivals Mr. Pryn indeed saith Marriage is a Festival and joyful thing and so most seasonable and suitable for Festival and joyful times and seasons But the Directory sayes nay and therefore interdicts the celebration of it upon all Holy-dayes of the year in these words And we advice that marriage be not solemnized on the Lords day and the Lords day is the only Festival enjoyned by that Directory The result of all is this That the Assembly
usually freely both offer somewhat towards the scod or â—aiment of the Priest who did officiate and also give Almes for the relief of the Poor This being at first arbitrary and at will about the year 1000. began to be rated at a certainty A King a Duke a Bishop c. being taxed at what sums should be offered at their respective Funerals as also to what number of poor people their Almes should be distributed but this course contracting an ill savour toward the Clergy as if they rejoyced at the death of Christians which brought them such a booty it was ordered that no Priest should exact any thing upon such occasions but take he might what was freely offered him This was the first original of these Oblations and Doles which were not only peculiar to the Burial Office but were repeated at the eighth Day Trental and Anniversary commemoration of the Dead All which being proscribed at the Reformation these donatives and largesses waited still upon the Funerals and so continued in some places until very late years As for Mortuaries which must not be forgot as being still in force by the Statute 21. H. 8. c. 6. they became due upon a general presumption that the deceased party did fail in the payment of the personal Tithes saith Sir Edw. Cook and Mr. Selden but the M. S. Constitutions of the Synod of Exeter before cited page in the Library of the late Learned Sir Henry Spelman saith pro decimis majoribus minoribus ac caeteris juribus Parochialibus per ignorantiam non solutis For Tithes as well great as small and other duties through ignorance unpaid to the Curate They were assigned as recompence which because they were usually presented with the Corps at the Burial were therefore called Core-presents He that desires further satisfaction concerning Mortuaries let him consult my Learned friend Dugdale his description of Warwickshire I must not yet hence till I take notice of a small Office here inserted in the Latine Edition 3. Elizab. mentioned before as a lean-to and appendix to the Burial Service but peculiarly accommodated to the two Universities and the Colleges of Eaton and Winchester The form is this In Commendationibus Benefactorum In the Commemoration of Benefactors ADcujusque termini sinem commendatâ—o fiat Fundatoris aliorumque clarorum virorum quorum beneficentia Collegium Locupletatur AT the end of every Term there shall be made Commemoration of the Founder and other eminent Persons by whose liberality the College hath been made rich Ejus haec sit forma  After this form  Primum recitetur clarâ voce Oratio Dominica  First shall be rehearsed with a distinct voice the Lords Prayer  Pater noster quiâ—â— in coelis c.  Our Father which art in heaven c.  Deiâ—de Recitentur tres Psal. Exâ—â—◠〈◊〉 it Deâ—s Ps. 144. Then shall be read three Psalms The 144.  〈◊〉 aniâ—◠〈◊〉 Dominâ—â—â— Ps. 145.  The 145.  〈◊〉 Dominum Ps. 1â—â— Â The 146. Post â—ac 〈◊〉 Caâ—â—â— 44. Ecclesiastict  After these shall be read the 44. Chapter of Ecclesiasticus Hiis sinitis sequâ—â—â— Câ—â—â—iâ— in qua Crâ—â—ionator 〈…〉 si◠〈◊〉 â—su◠〈◊〉 quantis 〈◊〉 〈◊〉 qui 〈◊〉 sâ—â—diâ— beneficentiâ suâ— exciâ—â—â—â— quantum fit ornamentâ—m Reguâ— Eâ—ctâ—â— viroâ— habere qui de râ—bâ—â— câ—â—â—â—oversis veâ—â— judicare possâ—â—◠〈◊〉 sit Seri 〈◊〉 laâ—◠〈…〉 humanae anterâ—â—◠〈◊〉 〈◊〉 〈◊〉 ejus doctriâ—â— in 〈…〉 quam late Pâ—â—â—â— quâ—â—◠〈◊〉 regiâ—â—â— sit 〈…〉 suae câ—ram 〈◊〉 〈◊〉 〈◊〉 ministrorâ—â— verâ—i lâ—â—â—â—r are 〈◊〉 hii ut honesti atque 〈◊〉 sint curare at quâ— alia 〈◊〉 〈◊〉 quae pâ—i docti viri cum 〈◊〉 〈◊〉 are possint  These being ended a Sermon shall follow whereâ—â— the Preacher shall publish the great munificence of the Founder he shall declare the great use of Learning how commendable they are who by their bounty advance it what an ornament it is to the Realm that it is furnished with men able to jâ—â—ge in controversies how great is the worth of the Scriptures how much they excel human authority how great is the profit and how far it extends of communicating the doctrine of them to the people how noble princely a thing it 〈◊〉 for him whom to whom God hath committed the supreme care of his people to see that there be a sufficient number of Ministers of Gods word and that they be Learned and of holy life And such like things which Godly and Learned men may laudably set forth Hac Concione fiâ—ita decantetur  The Sermon ended shall be sung Benedictus Dominus Deus Israel  Blessed be the Lord God of Israel  Adextremum haec adhibeantur  And at last shall be added  Minister  The Priest  In Memoria â—terna erit justus  The just man shall be had in everlasting remembrance  Responsio  Answer  Ab auditu malo non timibit  He shall not be afraid of any evil tidings  Minister The Priest Justorum â—nima in 〈◊〉 〈◊〉 Dei sunt The souls of the just are in the hands of the Lord. Responsio Answer Nec atting at 〈◊〉 cruciatus The torments of hell shall not come neer them Oremus Let us pray Domine Deus Resurrectio vita credenium qui semper es laudandus â—am in vivent thus quam in defunct is agâ—mus cibi aratiâ—â— pre fundatore nostre Ni coeteriâ— quâ— benefactoribus nostris quorum beneficiis hîc in pietatem studia literarum alimur rogaâ—tes ut nos hiis donis ad gloriam tuam recte utentes una cum illis ad Resurrectionis gloriam immortalem perducamur per Christum Dominum nostrum Amen Lord God the Resurrection and life of them that believe who art allwayes to be praised both in the living and in the dead we give thee thanks for N. our founder and all others our Benefactors through whose bounty we are here maintained for the exercise of piety and encrease of learning Humbly beseeching thee that we imploying these gifts to thy glory may at length with them be brought to the everlasting glory of the Resurrection Through Christ our Lord. Amen This Office being contrived Anno 2. Eliz. was I conceive rather at first commended than commanded and being so it may be questioned whether it prevailed to an universal practice in the first publication of it but leaving that as dubious of this certain we are it was ten years after positively imposed by the Statutes of that Queen then dated and since that constantly to this very day observed at the end of every term as the Rubrique enjoyneth that is thrice in the year CHAP. XI Common-Prayer A The Thanksgiving of women after Child-birth commonly called the Churching of women 1 B. of Edvv. 6. The order of the B Purification of women The women shall come into the C Church and there shall kneel down in some
the Practice so and have heard it hath been positively enjoyned by a Learned Bishop and great Ceremonialist that Evening Prayer should begin with the Lords-Prayer But the rule of the Church is express to the contrary for in the Rubrique before Morning Prayer it is ordered thus At the beginning both of Morning Prayer and likewise of Evening Prayer note that the Minister shall read with a lowd voice some one of these Sentences that follow c. So that clearly the Sentences Exhortation Confession and Absolution must begin the Evening as well as the Morning Prayer Page 99. line 49. after these words it is anoient add This Creed was formerly appropriated to high Festivals onely but that by repeating it every month it might become the more familiar to the People these daies of the Apostles and St. John Baptist were inserted Page 157. at the end of the Paragraph W. add thus In the Latin Translation of our Liturgy Anno 2. Eliz. I find a Collect for St. Andrew different from the English which I shall here set down Omnipotens Deus qui dedisti beato Andreae Apostolo tuo ut acerbam ignominiosam crucis mortem duceret sibi pro magna glâ—ria Tribue ut omnia nobis adversa pro nonomine tuo ducamus prefitura ad aeternam vitam conducibilîa per Christum Dominum nostnum Almighty God who didst give to thy holy Apostle S. Andrew to account it his great glory to suffer the bitten and ignominious death of the Cross. Grant unto us that what we endure for thy sake we may also esteem profitable and conducible to eternal life through Jesus Christ. Page 177. line 17. after these words violation of them add thus Though true it is the contriving of the Decalogue into a way so edifying towards Piety and making it parcel of Gods Publique Worship be a peculiar of our Church yet somewhat not much unlike it is to be found in that Manual of Prayers composed by Gilbertus Cognatus for the private use of his Kinsman about the year 1553. whose words I shall here set down Having recited the Decalogue he then subjoyneth Hic nos praemit aeterna mors O Deus hic futurum justum judicium tuum commeritam nostram condemnationem Sed hic miserere nostri O Jesu Christe ne pereamus Tu quoque O Sancte Spiritus inscribe hanc legem cordibus nostris ut secundam eam alacri animo ambulemus teque revereamus diebus vitae nostrae universis Amen Here O Lord we ly â—bnoxious to eternal death Here we can expect nothing but the most just sentence to come upon us and our deserved condemnation But here O Jesu Christ have mercy upon us least we perish And then O Holy Ghost write this Law in our hearts we beseech thee that we may walk conformable to it and that we may reverence thee all the daies of our life Amen In stead of the form of Bidding of Prayers set down Page 181. give me leave to commend unto you that which followeth being sent me by a learned Friend from Cambridge with his Scholler-like address which will spare me the pains of any further Preface The Transcriber To the Perusers of the follwing Transcript I think it may well be named Instructions for the Laity'â— Devotions but as I met with no Rubrick nor title in the Copy so I count it modesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to refer my self to better judgements I found it written in a Court-hand indifferently fair and legible though full of abreviations but because I am not at all exercised in the Calligraphy of that hand I have transcribed it in the same which I use in my private studies with a great exactness of letters and syllables though not of the character Thus much I thought good â—o intimate that in a piece of this rarity there might not be any suspition of a counterfeited record or the faithfulness of the transcriber be called in question For indeeâ— as I cannot but commend that pious design of the noble Author in honour of our famous though now distracted Church of England So I must needs glory that I am any ways instrumental to the producing of that which may prove so serviceable however of so great antiquity In testimony of which I desire it may be lawfull to produce my own conjectures I am conscious to how skilfull hands this paper may come and therefore the more willingly produce them Since they may carry a torch for those judicious eyes whose honour will be augmented by the discovery They were wrote upon a spare parchment before the summs of Guilielmus de Pagâ—a extant in the University-Library of Cambridge which notwithstanding are not there so well known by the Author's name as by that of their title which is Dextra pars oculi sacerdotum sinistra This I mentioned the rather because from hence some small light may haply arise to the true time of their original antiquity For since the fore-named Author both bâ— the testimony of reverend ∴ Bale in his Centuries and the learned Pits in his Catalogue of English writers is to be reckoned in the thirteenth Century after Christ I see not how we can with reason suppose this to be ancienter except we object its transcription thither for an older copy Somewhat indeed it may be that in those daies they had not parchment so rife or cheap as paper now in ours whereof they might compose their Adversaria but what ever their next reading or more deliberate judgement proposed as worthy of notice taking they commonly transcribed if my observation fail not upon those parchments the Book-binders had bestowed upon their books to defend them from the injury of the covers But this argument perchance is not so valid as that which may follow Wherefore I adjoyned that Constitution which bears the Rubrick of Dies festi since from that a greater light may accrue to what bears the precedency In that I find the Arch-Bishop of Canterbury who is otherwise nameless then by his title in the instructions for so I call them to be Christned Simon of which praenomen I find but four through the whole Catalogue of the Prelates of that Sâ—e and all of them in the 14. Centurie current and if I mistake not within the compass of fifty years to wit Mepeham Langham Islip and Sudburâ— who fell a Sacrifice to that Idol of the Clowns as Walsingham calls him Tyler To this later I should rather ascribe both the Instructions and that Constitution concerning Holy-dayes though indeed I have no other ground for the conjecture then my private fancy But from the same Major a stronger consequence will follow if it be backed with the testimony of that learned Knight Sir Henry Spelman in those Tomes for which whole Christendom stands indebted to him as well as England concerning the English Councils and besides him you may if you please at leys re see what William Linwood will afford
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