Jesus Christ. Of the Epiphanie Scotch Lit. of the Conversion of S. Paul Of the Purification of the blessed virgin Of Saint Mathie the Apostle Of the Innuntiation of the blessed Uirgin Of Saint Mark the Evangelist Of Saint Philip and Jacob the Apostles Of the Assention of our Lord Jesus Christ. Scotch Lit. of Saint Barnabas Of S Peter the Apostle Of S. Bartholomew apostle Of S Michael the Archangel Of S. Simon Jude Apostles Of Saint Andrew the apostle Of the Nativitie of our Lord. Of S. John the Evangelist Mun. Tuesday in East week Of the Nativity of S. John Baptist. Of Saint James the Apostle Of S. Matthew the apostle Of S. Luke Evangelist Of all Saints Of S. Thomas the apostle Of S. Steven the Martir Of the holy Innocents Munday Tuesday in whitsun week Annotations upon CHAP. II. A The division of the Psalmes very discreet The ancient manner of singing them various in Antiquity The 15. Cannon of the Councel of Laodicea Expounded B Bookes and Chapters of Canonical Scripture least edifying omitted C The Rubrick for proper Lessons cleared D A necessary Cave at to ministers E Differences between the former Kalendars and ours Why several saints are added now more then formerly F Feasts instrumental to piety The Jews fasted on high festivalls till noon Whence our Fasts before some Holy-dayes Why not before All. G Holy dayes why fit to be established by Parliament Why instituted The Churches power to ordain them The Judgement of foreign Church and Divines Zanchy cleared a demur upon the best reformed Churches Our Holy-dayes not derived from the Pagans yet warrantable if they were THE Psalter shall be read through once every moneth In the Preface we are told that the Psalter was anciently divided into seven Portious called Nocturnes so as it was read over every week as may be collected out of Hierom. But this custom was onely peculiar to the Latine Church as for the Syriak and Greek Churches which as Mr Brerewood assures us conformed much in their rites they divided it so as it was not read over but every twenty dayes Our Church being loath that hir service should seem over-prolix allottteth to it one moneth or thirty dayes the very Tearm the Turks assign for their Alcoran a wonder she hath not forthat very reason been suspected as inclining to Mahumetism Though the Psalter be here appointed to be read yet must it be interpreted according to the ancient practise that is by way of responce the Priest one verse and the people another as Moses and Miriam sang their triumphant hymn Exod. 15. 1 21. The people alwayes bare a part in these psalms else the Venite were to little purpose though the mode did sometimes vary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one while ecchoing all together with the Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another while returning by way of Antiphones as Philo of his Essenes Sometimes answering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the same Philo calls them or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clemens the Acrosticks extremities or feet of the verses oe else repeating the same again as it is supposed by Musculus and Calvin the Apostles did to our Saviour at his last hymn if so then we have an earlier president upon whom to fix it then either Platina's Damasus or Theodoret's Flavian and Dioscorus or Socrates ' his Ignatius But not to enqure into its first original which is uncertain let us rest and acquiesce in what is and must be granted that it was of Catholick practise in the primitive times St. Basil speaks for the East and St. Ambrose for the West In duas partes divisi alternatim sibi invicem canunt saith the first of the Christians of his age Disposed into two divisions they sing by course one to another Ecclesia stridet responsoriis Psalmorum saith the second The Temple roares and rings again with the responsories of the Psalms Now whereas counter to this the 15. Canon of a great Councel may be opposed which ordaineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That none but the Canons or singing men of the Church which ascend up into the Pulpit and sing out of the Parchment should presume to sing in the Church Balsamon the great Canonist interpreteth the minde of the Fathers to be onely this that none of the people as it seemeth some had done before should undertake to begin or set the Psalmes but that it should be left to singers alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to sing in consort with the rest of the Quire the people are not interdicted by the Church This is Balsamons sense of this Canon I am rather prone to conceive that the Councel did intend a restreint upon the people from singing in consort that none should sing the body of the Psalm but the Canonical singers and that the people should onely return 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the extremities and ends of the verses as is said before for so doth Balsamons own Chrysostome represent the practise of his times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. he who singeth singeth alone and though all the Congregation Eccho out the close of the verse the voice and sound seemeth to proceed as from one mouth Somewhat correspondent hereunto was that which Antiquity called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answered the Hebrew Selah For where in the Psalmist there occurreth Selah in the original there the Septuagint Theodotion and Symmachus constantly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word importing as St. Hierom conceiveth a connexion of antecedent and subsequent matter together the mode whereof St. Augustine tells us was for the Reader to bear his part and the people theirs Aliquando saith the Father in Psalmo 142. versus ipse in Diapsalmate ponitur qui praeeatur à lectore respondeatur à populo Sometimes in the 142. Psa. the verse it self is set after the fashion of a Dia-Psalm so that it may be begun by the Reader and returned by the people By the way take notice that here instead of Praeeatur the Froben edition that of Paris and others also as I conceive read Praebeatur which signifieth nothing and destroyes St. Augustines sense Praeeatur it must certainly be according to that usual form so often mentioned in Livy Agedum Pontifex publicus praei verba solemnia But to return to my former matter The truth is no uniform usage can be concluded out of the Primitive Fathers in this particular St. Hierom observing that there were Tot pene psallentium chori quot gentium diversitates As many different modes of singing as there were variety of Nations Except the Books and Chapters which be least edifying The Books omitted are the Chronicles Canticles Revelation and almost all Leviticus whereof two Chapters onely are reteined The Chapters are too numerous to set down if any please to examine them they will appear such as are as little edifying as the Bookes omitted and to omit what is in edifying
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
execution hereof the Queens most excellent Majesty the Lords Temporal and all the Commons in this present Parliament assembled doth in Gods name earnestly require and charge all the Arch-Bishops Bishops and other Ordinaries that they shall ende about themselves to the uttermost of their knowledges that the due and true execution hereof may be had throughout their Diocesse and charges as they will answere before God for such evils and plagues wherewith Almighty God may justly punish his people for neglecting his good and wholsome Law And for their authority in this behalf be it further enacted by the authority aforesaid that all and singular the same Arch-Bishops Bishops and all other their officers exercising Ecclestastical iurisdiction as well in place exepmt as not exempt within their Diocesse shall have full power and authority by this act to reform correct and punish by Censures of the Church all and singular persons which shall offend within any their jurisdictions or Diocesse after the said feast of the Nativity of saint John Baptist next comming against this act and statute Any other law statute priviledge liberty or provision heretofore made had or suffered to the contrary notwithstanding And it is ordeined and enacted by the authority aforsaid that all and every Justices of Oyer and Determiner or Justices of Assise shall have full power and authority in every of their open and general Sessions to enquire heare and determine all and all manner of offences that shall be committed or done contrary to any article conteined in this present act within the limits of the Commission to them directed and to make processe for the execution of the same as they may do against any person being indited before them of trespasse or lawfully convicted thereof Provided alwayes and be it enacted by the authority aforesaid that all and every Arch-Bishop and Bishop shall or may at all time and times at his liberty and pleasure joyn and associate himself by vertue of this act to the said Justices of Oyer and Determiner or to the said Justices of Assise at every of the said open and said general Sessions to be holden in any place within his Diocesse for and to the inquiry hearing and determining of the offences aforsaid Provided also and be it enacted by the authority aforesaid that the books concerning the said services shall at the costs and charges of the Parishioners of every Parish and Cathedral Church be attained and gotten before the said feast of the Nativty of saint John Baptist next following and that all such Parishes and Cathedral Churches or other places where the said books shall be attained and gotten before the said feast of the Nativity of saint John Baptist shall within three weekes next after the said books so atteined and gotten use the said service and put the same in ure according to this act And be it further enacted by the authority aforesaid that no person or persons shall be at any time hereafter impeached or otherwise molested of or for any of the offences above-mentioned hereafter to be committed or done contrary to this Act unlesse he or they so offending be thereof indited at the next general Sessions to be holden before any such Justices of Oyer and Determiner or Justices of assise next after any offence committed or done contrary to the tenour of this act Provided alwayes and be it ordeined and enacted by the authority aforesaid that all and singular Lords of the Parliament for the third offence above-mentioned shall be tried by their Peeres Provided also that and be it ordeined and enacted by the authority aforesaid that the Major of London and all other Majors Bayliffes and other head officers of all and singular cities boroughs and towns corporate within this Relam Wales and the Matches of the same to the which Justices of Assise do not commonly repaire shall have full power and authority by vertue of this act to enquire heare and determine the offences bobe-said and every of them yeerly within xv dayes ofter the feasts of Easter and saint Michael the archangel in like manuer and form as Justices of Assise and Dyer and Determiner may do Provided alwayes and be it ordeined and enacted by the authority aforesaid that all and singular Arch-Bishops and Bishops and every of their Chancellours Commissaries Archdeacons and other Ordinaries having any peculiar Ecclesiastical jurisoiction shall have full power and authority by vertue of this act as well to enquire in their visitation synods and else where within their jurisoiction at any other time and place to take accusations and informations of all and every the things above mentioned done committed or perpetrated within the limits of their iurisdictions and authority and to punish the same by admonition excommunication sequestration or deprivation and other Censures and processe in like form as heretofore hath been used in like cases by the Queens Ecclesiastical laws Provided alwayes and be it enacted that whatsoever person offending in the premisses shall for the offence first receive punishment of the Ordinary having a testimonial thereof under the said Ordinaries seal shall not for the same offence eftsoones be condicted before the Justices And likewise receiving the said first offence punishment by the Justices be shall not for the same offence estsoones ceive punishment of the Ordinary any thing contained in this act to the contrary notwithstanding Provided alwayes and be it enacted that such ornaments of the Church and of the Ministers thereof shall be reteined and be in use as was in this Church of England by the authority of Parliament in the second year of the raign of King Edward the sixt until other order shall be therein taken by authority of the Queens Majesty with the advise of her Commissioners appointed and authorised under the great seal of England for causes Ecclesiastical or of the Metropolitans of this realnt And also that if there shall happen any contempt or irreverence to be used in the Ceremonies or Rites of the Church by the misusing of the orders appointed in this book the Queens majesty may by the like advice of the said Commissioners or Metropolitans ordein and publish such farther Ceremonies or Rites as may be most for the advancement of Gods glory the edifying of his Church and the due reverence of Christs holy mysteries and Sacraments And ve it further enacted by the authority aforsaid that all laws statutes and ordinances wherein or whereby any other service administration of Sacraments or Common prayer is limited established or set forth to be used within this Realm or any other the Queens domiuions and contreyes shall from henceforth be utterly void and of noue effect By the King A proclamation for the authorizing an uniformity of the Book of Common Prayer to be used throughout the Realm ALthough it cannot be unknown to our Subjects by the former Declarations we have published what Our purposes and proceedings have been in matters of Religion since our coming to this Crown Yet
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
the onely God through Jesus Christ our Lord. The Epistle I thank my God alwayes 1 Cor. 1. verse 4. unto verse 9. The Gospel When the Pharisees had Mat. 22. verse 34. unto the end The ninteenth Sunday after Trinity 1. B. of Edw. 6. I call with my whole heart hear me O Lord c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. O God forasmuch as without thee we are not able to please thee Grant that the working of thy mercy may in all things direct and rule our hearts through Jesus Christ our Lord. The Epistle This I say and testifie through Ephes. 4. verse 17. unto the end The Gospel Jesus entred into a shi◠Matth. 9. verse 1. unto ver 9. The twentieth Sunday after Trinity 1. B. of Edw. 6. O consider mine adversity and deliver me c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and merciful God of thy bountiful goodnesse keep us from all things that may hurt us that we being ready both in body and soul may with free hearts accomplish those things that thou woulost have done through Jesus Christ our Lord. The Epistle Take heed therefore how ye walk Ephes. 5. verse 15. unto ver 22. The Gospel Jesus said unto his disciples Mat. 22. verse 1. unto ver 15. The xxi Sunday after Trinity 1 B. of Edw. 6. Princes have persecuted me without a cause c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. GRant we beseech thee merciful Lord to thy faithful people pardou and peace that they may be cleansed from all their sins and serve thee with a quiet minde through Jesus Christ our Lord. The Epistle My brethren be strong through Ephes. 6. verse 10. unto ver 21. The Gospel There was a certain ruler John 4. verse 16. unto the end The xxii Sunday after Trinity 1 B. of Edw. 6. Let my complaint come before thee c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee to keep thy houshold the Church in continual godlinesse that through thy protection it may be free from all adversities and devoutly given to serve thee in good works to the glory of thy name through Jesus Christ our Lord. The Epistle I thank my God with all Phil. 1. verse 3. unto verse 12. The Gospel Peter said unto Jesus Matth. 18. verse 21. unto the end The xxiii Sunday after Trinity 1 B. of Edw. 6. If the Lord himself had not been on our side c. Psal. 123. Glory be to the Father c. As it was in the beginning c. The Collect. GOD our refuge and strength which are the author of all goodnesse be ready to hear the devout prayers of the Church and grant that those things which we ask faithfully we may obtain effectually through Jesus Christ our Lord. The Epistle Brethren be followers together Phil. 3. verse 17. unto the end The Gospel Then the Pharisees went out Mat. 22. verse 15. unto verse 23. The xxiiii Sunday after Trinity 1 B. of Edw. 6. They that put their trust in the Lord c. Psal. 125. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee assoil thy people from their offences that through thy bountiful goodnesse we may be delivered from the bands of all those sins which by our frailty we have committed Grant this c. The Epistle We give thanks to God Colos. 1. verse 3. unto ver 13. The Gospel While Jesus spake unto Math. 9. verse 18. unto ver 27. The xxv Sunday after Trinity 1. B. of Edw. 6. Except the Lord build the house c. Psal. 127. Glory be to the Father c. As it was in the beginning c. The Collect. STir up we beseech thee O Lord the wills of thy faithful people that they plenteously bringing forth the fruit of good works may of thee be plenteously rewarded through Jesus Christ our Lord. Amen The Epistle Behold the time cometh Jer. 23. verse 3. unto ver 9. The Gospel When Jesus lift up his eyes John 6. verse 5. unto ver 15. Omitted in the 1 B. of Edw. 6. ¶ If there be any more Sundayes before Advent Sunday to supply the same shall be taken the service of some of those Sundayes that were omitted between the Epiphany and Septuagesima W. Saint Andrews day 1 B. of Edw. 6. Many times have they fought against me c. Psal. 129. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which didst give such grace unto thy holy apostle saint Andrew that he readily obeyed the calling of thy sou Jesus Christ and followed him without delay grant unto us all that we being called by thy holy word may forthwith give over our selves obediently to follow thy holy commandments through the same Jesus Christ our Lord. The Epistle If thou knowledge with thy Rom. 10. verse 9. unto the end The Gospel As Jesus walked by the Matth. 4. verse 18. unto verse 23. Saint Thomas the Apostle 1 B. of Edw. 6. Blessed are all they that fear the Lord c. Psal. 128. Glory be to the father c. As it was in the beginning c. The Collect. ALmighty everlasting God which for the more confirmation of the faith didst suffer the holy Apostle Thomas to be doubtful in thy sons resurrection grant us so perfectly and without all doubt to beleeve in thy son Jesus Christ that our faith in thy sight never be reproved hear us O Lord through the same Jesus Christ to whom with thee and the holy Ghost be all honour c. The Epistle Now ye are not strangers Ephes. 2. verse 19. unto the end The Gospel Thomas one of the twelve John 20. verse 24. unto the end X The conversion of St. Paul 1. B. of Edw. 6. at Mattens The second Lesson Acts 22 unto they heard him I will give thanks unto thee O Lord c. Psal. 138. Glory be to the Father c. As it was in the beginning c. The Collect. GOd which hast taught all the world through the preaching of thy blessed Apostle saint Paul grant we beseech thee that we which have his wonderful conversion in remembrance may follow and fulfil thy holy doctrine that he taught through Jesu Christ our Lord. The Epistle And Saul yet breathing out Act. 9. verse 1 unto ver 25. The Gospel Peter answered and said unto Matth. 19. verse 24. unto the end 1. B. of Edw. the 6. at Evensong The second Lesson Acts 26. unto the end Y. The purification of Saint Mary the Virgin 1 B. of Edw. 6. Behold now praise the Lord c. Psal. 134. Glory be to the Father c. As it was in the
beginning c. The Collect. ALmighty and everlasting God we humbly beseech thy majesty that as thy onely begotten son was this day presented in the temple in substance of our flesh So grant that we may be presented unto thee with pure and clear minds by Jesus Christ our Lord. The Epistle The same that is appointed for the Sunday The Gospel When the time of Luk. 2. verse 22. unto verse 27. Saint Matthias day 1. B. of Edw. 6. Deliver me O Lord from the evil man c. Psal. 140. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which in the place of the traitor Judas bidst choose thy faithful servant Matthias to be of the number of the twelve Apostles grant that thy Church being alway preserved from false Apostles may be ordered and guided by faithful and true Pastors through Jesus Christ our Lord. The Epistle In those dayes Peter Act 1. verse 15. unto the end The Gospel In that time Jesus answered Mat. 11 verse 25 unto the end Z. Annuntiation of the Virgin Mary 1 B. of Edw. 6. Lord I am not high minded c. Psal. 131. Glory be to the Father c. As it was in the beginning c. The Collect. We beseech thee Lord powre thy grace into our hearts that as we have known Christ thy sons incarnation by the message of an angel so by his crosse and passion we may be brought unto the glory of his resurrection through the same Christ our Lord. The Epistle God spake once again unto Ahaz Isai. 7. verse 10. unto ver 16. The Gospel And in the sixth moneth Luke 1. verse 26. unto ver 39. Saint Marks day 1 B. of Edw. 6. Lord I call upon ' thee hast thee unto me c. Psal. 141. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which hast instructed thy holy Church with the heavenly doctrine of thy Evangelist St. Mark give us grace that we be not like children carried away with every blast of vain doctrine but firmly to be established in the truth of the holy Gospel through Jesus Christ. c. The Epistle Unto every one of us is given grace Ephes. 5. verse 4. unto ver 17. The Gospel I am the true vine John 15. verse 1. to verse 12. A. Saint Philip and James 1. B. of Edw. 6. at Mattens The second Lèsson Acts 8. unto when the Apostles Behold how good and joyful a thing it is c. Psal. 133. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God whom truely to know is everlasting life grant us perfectly to know thy son Jesus Christ to be the way the truth and the life as thou vast taught Saint Philip and other apostles through Jesus Christ our Lord. The Epistle James the servant of God James 1. verse 1. unto ver 13. The Gospel And Jesus said unto his disciples Joh. 14 ver 1. unto ver 15. Saint Barnabas Apostle 1 B. of Edw. 6. at Mattens The second Lesson Acts 14. unto the end I cryed unto the Lord with my voice c. Psal. 142. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd almighty which hast endued thy holy Apostle Barnabas with singular gifts of thy holy Ghost let us not be destitute of thy manifold gifts nor yet of grace to use them alway to thy honour and glory through Jesus Christ our Lord. The Epistle Tidings of these things Acts 11. verse 22. unto the end The Gospel This is my commandement John 15. ver 12. unto ver 17. 1. B. of Edw. 6. At Evensong The second Lesson Acts 15. unto after certain dayes Saint John Baptist. 1 B. of Edw. 6. Proper Lessons at Mattens The first Lesson Malach. 3. unto the end The second Lesson Mat. 3. unto the end Hear my Prayer O Lord c. Psal. 43. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God by whose providence thy servant John was Baptist wonderfully born sent to prepare the way of thy son our Saviour by preaching of â—enance make us so to follow his doctrine and holy life that we may truly repent according to his preaching and after his example constantly speak the truth boldly revuke vice and patiently suffer for the truthes sake through Jesus Christ c. The Epistle Be of good chear my people Isai. 40. verse 1. unto ver 12. The Gospel Elizabeths time came Luke 1. verse 57. unto the end 1 B. of Edw. the 6. proper Lessons at Even-song The first Lesson Malach. 3. unto the end The second Lesson Mat. 14. unto when Jesus heard B. St. Peters day 1. B. of Edw. 6. At Mattens The second Lesson Acts 3. unto the end Blessed be the Lord my strength c. Psal. 144. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which by thy son Jesus Christ hast given to thy Apostle St. Peter many excellent gifts commandedst him earnestly to feed thy flock make we beseech thee all Bishops and pastours diligently to preach thy holy word and the people obediently to follow the same that they may receive the crown of everlasting glory through Jesu Christ our Lord. The Epistle At the same time Herod the Acts 12. verse 1. unto verse 12. The Gospel When Jesus came into the Mat. 16. verse 13. unto verse 20. 1. B. of Edw. At Evensong The second Lesson Acts 3. C. Saint Mary Magdalene Praise the Lord O my soul c. Psal. 146. Glory be to the Father c. As it was in the beginning c. The Collect. MErciful father give us grace that we never presume to sin through example of any creature but if it shall chance us at any time to offend thy divine Majesty that then we may truely repent and lament the same after the example of Mary Magdalene and by lively faith obtain remission of all our sins through the onely merits of thy son our Saviour Christ. The Epistle Whosoever findeth an honest faithful woman c. Prov. 31. The Gospel And one of the Pharises desired Jesus c. Luk. 7. ver 36. unto the end St. James the Apostle 1. B. of Edw. 6. O praise the Lord of heaven Psal. 148. Glory be to the Father c. As it was in the beginning c. The Collect. GRant O merciful God that as thy holy Apostle Saint James leaving his Father and all that he had without delay was obedient unto the calling of thy son Jesus Christ and followed him So we forsaking all worloly and carnal affections may be evermore ready to follow thy commandments through Jesus Christ our Lord. The Epistle In those dayes came Acts 11. verse 26. unto ver 3. of chap. 12. The Gospel Then came to him the mother Mat. 12. verse
20. unto verse 29. Saint Bartholomew the Apostle 1 B. of Edw. 6. Not unto us O Lord not unto us c. Psalm 115. Glory be to the Father c. As it was in the beginning c. The Collect. O Almighty and everlasting God which hast given grace to thine Apostle Bartholomew truely to beleeve and to preach thy word grant we beseech thee unto thy Church both to love that he beleeved and to preach that he taught through Christ our Lord. The Epistle By the hands of the Apostles Acts 5. verse 12. unto ver 17. The Gospel And there was a strife among them Luk. 22. verse 24 unto ver 31 Saint Matthew apostle 1. B. of Edw. 6. O praise the Lord all ye heathen c. Psal. 117. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty god which by thy blessed son didst call Matthew from the receit of custom to be an apostle Evangelist Grant us grace to forsake all covetous desires and inordinate love of riches and to follow thy said son Jesus Christ who liveth and raigneth c. The Epistle Sering that we have such an office 2 Cor. 4. verse 1. unto verse 7. The Gospel And as Jesus passed forth Mat 9. verse 9. unto ver 14. Saint Michael and all angels 1 B. of Edw. 6. Praise the Lord ye servants c. Psal. 113. Glory be to the Father c. As it was in the beginning c. The Collect. Euerlasting God which hast ordained and constituted the services of all angels and men in a wonderful order mercifully grant that they which alway do thee service in heaven may by thy appointment succour and defend us in earth through Jesus Christ our Lord. The Epistle There was a great battle in heaven Apoc. 12. verse 7. unto ver 13. The Gospel At the same time came Matth. 18. verse 1. unto ver 11. Saint Luke Evangelist 1 B. of Edw 6. By the waters of Babylon c. Psal. 137. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which calledst Luke the Phisycian whose praise is in the Gospel to be a Phisycian of the soul it may please thee by the wholesom medicines of his doctrine to heal all the diseases of our souls through thy son Jesus Christ our Lord. The Epistle Watch thou in all things 2 Tim. 4. verse 5. unto ver 16. The Gospel The Lord appointed other Luk. 10 verse 1. unto verse 7. Simon and Jude Apostles 1 B. of Edw. 6. O praise Gd in his holinesse c. Psal. 150. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which hast builded thy congregation upon the fundation of the Apostles and Prophets Jesu Christ himself being the head corner stone grant us so to be joyned together in unity of spirit by their doctrine that we may be made an holy temple acceptable to thee through Jesus Christ our Lord. The Epistle Judas the servant of Jud. verse 1. unto ver 9. The Gospel This command I you John xv verse 17. unto the end All-Saints 1 B. of Edw. 6t Proper Lessons at Mattens The first Lesson Sapi. 3. unto Blessed rather is the. The second Lesson Heb. 11. ver 12. unto If ye endure O sing unto the Lord a new Song c. Psal. 118. Glory be to the Father c. As it was in the beginning c. The Collect. A Amighty God which hast knit together thy elect in one Communion and fellowship in the mystical body of thy son Christ our Lord grant us grace so to follow thy holy saints in all vertuous and godly living that we may come to those unspeakable joyes which thou hast prepared for them that unfeinedly love thee through Jesus Christ our Lord. Behold I John saw Apoc. 7. verse 2. unto verse 13. The Gospel Jesus seeing the people c. Matth. 1. verse 1. unto ver 13. 1 B. of Edw. 6. Proper Lessons at Evensong The first Lesson Sapi. 5. unto his jealousy also The second Lesson Apoc. 19. unto And Jesus saw an Angel stand Annotations upon CHAP. V. A. The Introit what B. Epistles and Gospels very necessary why Epistles when all are not so The reason and defence of that denomination C. Advent what and why observed D. Christmas day Its antiquity variously observed in the Primitive times The Precise day dubious and unnecessary to be known Calvin passionately for it Observed by the Synod of Dort and the Belgick Church A main argument for it E. Two Communions anciently in one fore-noon F. Why the Feasts of St. Stephen St. John and Innocents are celebrated neer Christmas day G. Antiquity of the Circumcision feast H. Epiphany what Ancient I. Ashwednesday and Lent the original and various observation of them K. Palm Sunday how observed L. The holy week why so called M. Maunday Thursday a day of great note N. Good-Friday anciently a very high day a day of general Absolution O. Easter-Eve the great day of Baptising competents watching the Sepulchre whence derived P. Easter-day of Apostolical institution Q. Easter-Munday and Easter-Tuesday very anciently observed R. Dominica in Albis S. Rogation dayes why instituted T. Ascension day why rarely mentioned in Antiquity Pentecost what Synods anciently summoned about this time V. Whitsunday why so called a private conjecture W. St. Andrews day why the first festival X. Conversion of St. Paul why not observed Paul and Peter one intire festival and anciently and of late years Y. The Purification of Mary anciently how called why Candlemass-day Z The Annuntiation of the virgin Mary how Ancient A St. Philip and Jacob and All-Saints B. St. Peter hath no single day C. The Festival of Mary Magdalen why discontinued THE Introites The Introites were certain Psalms appointed for certain dayes and were at first devised as decent imployments for the people whilest the Priest was ascending up to the high Altar They did somewhat resemble those Psalms of degrees appointed in the service of the Temple Epistles and Gospels The Epistles and Gospels need no advocate to plead for them it not being imaginable that Christians assembling for sacred exercises should omit the main fundamentals of Christianity or that the Jews should have the Law and the Prophets read in their Synagogues every Sabbath-day as it is clear they had and that the Christians should debar themselves of having the Epistles and Gospels the great evidences of their faith rehearsed in their Assembly places in their Churches Having had occasion before to deliver the Practise of the Primitive Church in this particular and to evidence that those leading Fathers did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at peradventure and casually read these Lessons but were studious to fit and dispose them to the concernment of every Festival I shall not actum agere but onely adde that without those Lessons the Festivals would signifie little for what can
between Easter and Whitsunday was called by the name of Pentecost and was kept as one intire Festival which moved Tertullian to oppose against the Pagans Excerpe singulas nationum solemnitates in ordinem texe non Pentecosten implere non possunt Gather all the Festivals of the Gentiles and put them together into one sum the Festival of Pentecost will outvy them all As Tertullian delivered this for the Western so for the Greek Church the second Councel of Antioch Anno 341. speaking of the Synods to be yearly assembled decreeth that the first convene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the third Week following Easter in the fourth Week of Pentecost And so the Canons denominated from the Apostles limitteth the first Synod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the fourth Week of Pentecost And so was the practice of those times for St. Cyprians Ides of May where in the Councel he treateth of Epist. 55. was held might probably fall upon that very week To apply what hath now been said to my present purpose it may very rationally be supposed that those seven Weeks being comprehended under the single denomination of one Festival what other days of sacred account did chance to happen within that time were the less distinguished or considered otherwise then as parcels of the great solemnity Whitsunday This day is called Pentecost being the fiftieth day from Easter A day observed by the very Apostles themselves Acts 2. 1. And all the reason in the world it should be celebrated as one of the highest Festivals it was the day whereon the Law was given on mount Sinai called therefore the Feast of the Law and the day whereon the Gospel was given in Sion by the descent of the holy Ghost and therefore venerable upon either account but most venerable upon the last This day was in the Jewish practice one of their great Panegyries or Generals as I may call them to which there was an universal confluence from all nations and in the like maner was it observed by the Christian Church as a great Rendezvouz for persons resorting to be Baptized This day is called Whitsunday by reason say some of the White Garments then put on by them who were at this time Baptized the probability whereof as I cannot absolutely deny so it may be free for me to offer mine own conjecture differing from it and then I would rather derive it from the French word huict which signifieth eight and then Whitsunday will be huict Sunday the eighth Sunday accounting from Easter which all men will yield to be the first and that this conceit may pass the better let me further it not onely with an Argument drawn from the consonancy of the words huict and whit which sound exactly like but also from another word of the same denomination used in our Law I mean ut as which is no more but the huictas in Latine the Octavo of the anteceding Feast This Week was not intirely a Festival like that of Easter the Wednesday Thursday and Friday being observed as Fasts and days of Humiliation and Supplication for a blessing upon the work of Ordination which was usually on the next Sabbath imitating therein the Apostolic◠practice mentioned Acts 13. 3. And when they had fasted and prayed and laid their hands on them This custom of Fasting this Week is as ancient as Athanasius In hebdomade post sacram Pentecosten populus completis jejuniis ad orandum abiit i. e. In the Week following sacred Whitsunday the People having ended thir Fasts went to Prayer Having thus done my respects to the Festivals Dominical especially of highest remark they which follow not affording any thing of extraordinary note I pass to the holy days of an inferior order whereof very few will fall under consideration in regard antiquity hath transmitted to us so little specifically relating to them St. Andrews day This Apostle leads the van in the Rubrick of our Saints some conceive because he first came to Christ and followed him before any of the other Apostles John 1. 3◠Reason good he should have that honor were this infallibly certain whereof the Scripture gives slender assurance for the words of the Evangelist are the two Disciples heard him speak and they followed Jesus so that there were two Disciples one of them indeed was Andrew but he being mentioned joyntly with the other who most probably was St. John himself Priority and Posteriority cannot be admitted Andrew true it is first revealed the Messias to his Brother Simon yet this no argument that he came the first of Apostles unto Christ And where it is said that these two Disciples followed Christ yet is it not thence inferrible that they followed Christ as Disciples but out of curiosity for clear it is they continued still in their vocations until they had their call Matth. 4. 18. as is evidently demonstrated by the learned Annotator on that Place and by Mr. Casaubon before him The Conversion of Paul This posthume Apostle though he came late into Christs Livery yet gives us this account of his service that he toiled sweat and labored more in Christs vineyard then all the rest 1 Cor. 15. 10. and therefore hath gained the reputation to be understood when we think fit to say no more then the Apostle and if such an eminent Saint should not be assigned a room amongst his fellow Apostles in the Memorials of the Church it may to any seem a wonder yet in part so hath it come to pass for though he hath in the service of our Church as much respect as the best of them yet both in the Kalendar and Catalogue he seems with his companion Barnabas to be omitted The truth is I do not observe so high a value set upon him by the Romish Church as his labor hath merited for in the Roman Order where the Letany gives the names of all the other Apostles and Canonized Saints onely St Paul and Barnabas are missing in that nomenclature in their ancient Kalendars indeed and in that prefixt to King Henry the eighths Primer though his conversion be not dignified with a Rubrick Note yet is he yoked with St. Peter on the twenty ninth of June that day bearing the Dedication of St. Peter and St. Paul upon which consideration perhaps our Reformers forbare the allotting him any other day peculiar to himself The Purification of St. Mary the Virgin This Feast is called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Meeting because Simeon and Anna the Prophetessmet at the presentation of our Saviour in the Temple Nicephorus ascribeth the Institution thereof to Justinian the Emperor about the year 550. whether Justinian first instituted it or whether he established its Oecumenical Celebration which perhaps before was but Provincial that Author is not express enough with us in the vulgar Language it is called Candlemass Day because saith a Learned Bishop the Lights formerly used all
that their offerings should be accepted of neither at the Altar nor in the Church treasury Now although the elements of bread and wine are provided by an establishment of our Church differing from the ancient custome yet can there be no reason shewed why we should prescribe and cast away that most necessary sacrifice of Almes which though at first introduced as concomitant with the former yet hath sufficient interest in Religion to entitle it self to a place in the course of the grand sacrifice and the Church hath very fitly assigned it this place as Preambulatory to the Prayers ensuing it being properly stiled by St. Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wing of prayer upon which wing the prayers of Cornelius ascended up into Heaven Acts 10 2. As to the sentences of this Offertory they which differ in the Scottish service from ours are taken out of Bishop Andrews his notes upon the Book of Common prayer Who goeth a warfare This with the four succeeding sentences 7 8 9 10. have a peculiar reference to the ministery by which plain it is that our Church intended a double Offering one Elemosynary Almes for the poor Another Oblatory for the maintenance of the Clergy In the earliest times of Christianity such spontaneous oblations were the onely income of the Church with no other alimony did the ministry subsist This collection was first weekly 1 Cor. 16. 2. next in flux of time and in the African Church menstrua die once a moneth The depositary and Trustee of these Offerings was in chief the Bishop who had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power over affaires of the Church to dispose them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the consent of the Presbyters and Deacons The imployment of these mensurna divisiones or monthly dividends was quadrupartite One portion to the Bishop whence St. Cyprian speaketh often de quantitate sua propria of his own proper share Another to the inferiour Clergy who not the people who offered as Mr. Selden hath mistaken were therefore called Sportulantes fratres Bretheren of the Dole The third was for sacred utensils and reparation of Gods house And the last for the relief of the poor strangers prisoners and the like as hath been said before And though Christian Princes restored in after-times to God his own and indowed the Church with Tithes yet did not these oblations cease thereupon that had been a favour with a mischief these Offerings advancing an Ecclesiastical intrade far exceeding the Decimal availes as appeareth by St. Cyprian No all along Oblations both spontaneous and such as custom had established continued together with tithes even unto our dayes which some of the Reverend Clergy finde to be a woful truth Is it not so when having lost the benefit by a long disuse they still groan under the burthen it hath laid upon them For upon this very account consideration being anciently had to the great harvest such Oblations did then in some parts annually import some livings were estimated in the Kings Books at a rate so high as now those wonted oblations are withdrawn amount to the utmost value of them to the great grievance of the incumbent who is to answer his first fruits and other payments to the Exchequer at that great proportion Again to manifest that the Clergy hath not totally lost their interest in these oblations insignificant it is not that when a Personage is demised intire the Lessee even in these our dayes doth covenant to receive all Obventions Oblations c. The Church-Wardens or some other The ancient mode was an exact pursuance of the text deliverd by our Saviour Matth. 5. 23. which implieth that the gifts should be brought to the Altar there were they presented by the people and there received by the Priest Gregory Nazianzen sets it down very expresly speaking of Valens the Emperours offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. when the time was come for him to bring his gifts to the holy table which he was to do himself none would as the custome was receive them The like hath Theodoret concerning Theâ—odsius but not so full and more conformable to this usage was the order in the beginning of the Reformation by which the Parishioners were enjoyned themselves to put their Almes into the poor mans chest which then was placed neer the High Altar Bishop Andrews faultâ—th the Church-wardens going up and down to receive the Almes Sapit hac collectio per singula capita Genevensem morem This collecting Almes by the poll savours of the Geneva mode whence it is that the Scottish Rubrick was rectified in this particular as in others conformable to his notes Offering dayes appointed Antiently offering dayes appointed were Quaelibet dies Dominica alii dies festi solemnes quorum vigiliae jejunantur every Lords-day and all high festivals whose Eves were fasted Such were those solemn dayes called lately in the Court Collar-dayes because then the Knights of the Garter attended the King in their St. Georges Collars when the fashion was for the King and his Nobles to offer But these are not the offering dayes intended by this Rubrick but those mentioned in the Statute 37. H. 8. c. 12. viz. The feasts of Easter of the nativity of Saint John Baptist the feast of St. Michael the Arch-Angel and the Nativity of our Lord. These feasts aforesaid being ordered by that Kings injunctions Anno 1536. To be taken for the four general offering dayes quarterly payment of such oblations I finde to have been in use long before for in a parchment M. S. of Constitutions made by a Synod held in Exeter by Peter Quivel Bishop of that Diocesse Anno 1287. it is thus decreed Statuimus quod omnis adult us viz. quatuordecim annorum quater in Anno scilicet Natali Domini Paschali festivitate festivitate Dedicationis suae Ecclesiae parochialis vel festivitate omnium Sanctorum Ecclesiam suam Parochialem suis oblationibus veneretur We ordain that every one of 14. years old shall quarterly viz. at the feasts of Christs Nativity of Easter of the Dedication of their Parish Church and of all Saints shall honour their Church with Oblations Nor is it impertinent here to minde you that the Reformation begun by Hermannus that pious but unfortunate Bishop of Colen commandeth that the four offering dayes in a year be kept But it is not expressed what they were The former statute of H. 8. declaring so explicitly what the offering dayes were it also helpeth us to understand the import of accustomed offerings for it commandeth all Citizens and inhabitants of London to pay their Tithes that is 16. d. ob for every 10. s. rent of their houses quarterly viz. at the feasts above specified and though the Statute seemeth to have a peculiar relation to London yet custom hath in other Cities established a not much different proportion If to any the word offerings may seem to import other dues
not to whole Congregations as in the former instances where the confession is too general to be conceived in all real and a confession at large can at most pretend but to an Absolution at large effectual only to such as truly and sincerely repent If the rich person desire to be anointed Constat hunc ritum nec vetustum esse nec ullo praecepto Dei vel laudato Sanctorum exemplo commendatum saith Buâ—er It is clear this Rite is neither ancient nor commended to the Churches practice by any either precept of God or example of the Primitive Fathers Most true Confest it is as to matter of Fact Apostolical those holy men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anointed many infirm persons Marc. 6. 13. So also as to matter of precept that St. James appointed the Elders to anoint the sick person but both the one and the other was in order to a miraculous operation in the cure of the diseased and therefore not practicable in these times which pretend to no such gifts Nor was it interpreted then to be a rite so necessary but that the miracle of healing could proceed otherwayes and without it as may be instanced in several cures mentioned in the Acts. And for times succeeding the Apostles no one example occurreth in any genuine Father of any so cured but only of Severus the Emperour by Proculus the Toparch related by Tertullian And were that command of Saint James obligatory to succeeding ages yet can it no wayes authorise the unction of the Church of Rome which is designed for other ends viz. to be a viaticum in the moment of expiration The Communion of the sick The administration of this Sacrament to Christians in extremis and their fatal farewel was reputed by the Primitive Fathers so necessary a dispensation as they indulged it even to such as were excommunicated by the censures of the Church and were not no not in case they recovered admitted to communicate until their full time was elapsed So the first Council of Nice decreed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning Lapsed persons and Penitents 〈◊〉 out of the world let the ancient and Caâ—onical rule be observed that if any â—e in that extremity let him by no meant be deprived of his last most necessary viatieum and provision for a better world As to this Office of our Church Scripta est ad Divinarum Scripturarum regulam quam 〈◊〉 saith Bucer It is framed most agreeable to the rule of holy Scripture The Argentine or Strasburgh exiles had in their Liturgy an Office entituled De Eucharistia ministranda aegrotis Of administring the Eucharist to sick persons Yea Calvin himself pleads much for it Cur caenam Aegrotis non arbitror negandam esse mulâ—ae graves causae me impellunt Many and weighty causes move me to think the Communion should not be denied to sick persons True it is he tells Olivian scis frater alium esse apud nos morem Our usage here at Geneva is otherwise but then adds withall fero quia non est utile centendere I endure it because I know not how to hâ—â—p it So that Geneva her self by Calvins confession was not so well ordred in all things as he wished Then shall the Priest reserve Though circumstances of time place persons and the like add no real grandure to the things themselves to which they relate yet considering the potent influence they have in operating upon human affections they have so much weight as the things themselves for a great part of the honour and respect is deferred to them stand obliged to the rites wherewith they are ceremoniated whence it is that in all religious transactions they make the deepest impression upon our souls which are invested with greatest solemnity Upon this account the Primitive Fathers though passionately indulgent towards and tender of their sick brethren in granting them their spiritual viaticum yet alwayes took a care that the Elements should be consecrated in the Church And indeed if Consecration be of any import if with God it prevaileth any thing effectual towards the making those Elements the body and blood of Christ if in us it createth any greater reverence to those dreadful mysteries then certainly that Consecration must needs excel all others which is made in the full Congregation g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where there is 〈◊〉 â—oâ—course of Reverend Saints plying the Throne of Grace so ardently and so unanimously for a blessing upon those Elements This Rubrique therefore being so consenant to antiquity and passing the censure of Buâ—er without the least reproof had a fair plea for its continuation had not the Eucharist so reserved been abused by superstitious carrying it about in solemn procession and the habitual adoration frequented in the Romish practice moved our Reformers to expunge it This notwithstanding I observe in a Latin Translation of our Liturgy Anno 2. Elâ—â— this Rubrique exactly set down according to the first Liturgy of Edward 6. enjoining the Minister to reserve tâ—ntum quantum sufficit â—groto sufficient for the sick person The wonder iâ— not great if consideration be had of the Primary Relatives of that Translation This is clearly exhibited in the Proclamation prefixt to it for it was set forth by Supreme Authority Constituimus per praesâ—ntes licitum esse c perâ—â—ssum 〈◊〉 authorâ—tate privilegio regali tam Decano sodalitio Ecclesiae Christi in Academia nostra Oxoniae quam Praesidibus Custodibus Rectoribus Magistris Sodaliratibus omnium singulorum Collegiorum Cantaâ—riâ—â—ae Oxoniae Wintâ—niae Etoniae noc modo precandi Latine uti publicâ— in Ecclesiis farellis suis. We ordain by these presents that it shall be lawful and 〈◊〉 â—or Authority and Princely Privilege as well for the 〈…〉 Christ in our University of Oxford as for the 〈◊〉 〈◊〉 〈◊〉 Master and Fellows of all and singular the Colleges of Cambridge Oxford Winchester and Eaton to use this form of Latine 〈◊〉 publickly in their Churches and Chapels Whereby it is most eviaâ—nt the Translation was made peculiarly for the service of the Universities and two Colleges of Winchester and Eaton And this is the reason that the Matrimonial Office â— as also the other two of Baptism and Churching of Women 〈◊〉 〈◊〉 it are totally omitted in that Translation the state of Matrimony being 〈◊〉 consistent with the fundamental Statutes of those Societies Now this Translation being framed particularly for those Learned Societies they might be the better trusted with the Elements reserved upon a rational presumption that the greateâ— light they enjoyed the less prone and disposed would they be to errour and superstition The Priest 〈◊〉 the Corps The rites of funeral exportation appear in antiquity so various as it is not easie by literal interpretation to determine of them that they are not contradictory By the fourth Council of Carthage it was decreed Ut mortous Ecclesiae Paenitentes efferant That the