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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47788	The alliance of divine offices, exhibiting all the liturgies of the Church of England since the Reformation as also the late Scotch service-book, with all their respective variations : and upon them all annotations, vindictating the Book of common-prayer from the main objections of its adversaries, explicating many parcels thereof hithereto not clearly understood, shewing the conformity it beareth with the primitive practice, and giving a faire prospect into the usages of the ancient church : to these is added at the end, The order of the communion set forth 2 Edward 6 / by Hamon L'Estrange ...	L'Estrange, Hamon, 1605-1660.	1659 (1659)	Wing L1183; ESTC R39012	366,345	360

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 Ca●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 ●●●●●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 Fo●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 Interr●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 ●n●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

And with thy spirit Let us pray ALmighty and everliving God who hath vouchsafed to regenerate these thy servants by water and the holy ghost and hast given unto them forgivenesse of all their sins strengthen them we beseech thee O Lord with thy holy ghost the comforter and dayly encrease in them thy manifold gifts of grace the spirit of wisdom and understanding the spirit of counsil and Ghostly strength the spirit of knowledge and true Godlinesse and fulfil them O Lord with the spirit of thy holy fear 1 B. of Edw. 6. answer Amen Common Prayer 1 B. of Edw. 6. Then E then shall the Bishop lay his hands upon every childe severaly saying Minister Defend O Lord this child with thy heavenly grace that he may continue thine for ever and dayly encrease in thy holy spirit more and more until he come to thine everlasting kingdom Amen Signe them O Lord and mark them to be thine for ever by the vertue of thy holy crosse and passion F Confirm and strengthen them with the inward unction of thy holy Ghost mercifully unto Everlasting life Amen Then the Bishop shall G crosse them in the fore head and lay his hands upon their heads saying N. I signe thee with the signe of the Crosse and lay mine hand upon thee In the name of the Father and of the Son and of the holy Ghost Amen And thus shall he do to every childe one after another And when he hath laid his hand upon every childe then shall he say Omitted in Bucer The peace of the Lord abide with you   Answer   And with thy spirit Common Prayer Then shall the Bishop say Let us pray ALmighty everliving God which maketh us both to will and to do those things that be good and acceptable unto thy majesty we make our humble supplications unto thee for these children upon whom after the example of thy holy Apostles We have laid our hands to certifie them by this signe of thy favour and gratious goodnesse toward them let thy fatherly hand we beseech thee ever be over them let thy holy spirit ever be with them and so lead them in the knowledge and obedience of thy word that in the end they may obtain the everlasting life through our Lord Jesus Christ who with thee and the holy Ghost liveth and reigneth one God world without end Amen Then the Bishop shall blesse the children saying thus The blessing of God almighty the Father the Son and the holy Ghost be upon you and remain with you for ever Amen The Curate of every parish or some other at his appointment shall diligently upon Sundayes and holy dayes half an hour before Evensong openly in the Church instruct and examine so many children of his parish sent unto him as the time will serve and as he shall think convenient in some part of this Catechisme And all Fathers mothers Masters and Dames shall cause their children servants and prentises which have not learned their Catechisme to come to the Church at the time appointed and obediently to hear and be ordered by the Curate untill such time as they have learned all that is here appointed for them to learn And whensoever the Bishop shall give knowledge for children to be brought afore him to any convenient place for their confirmation then shall the Curate of every parish either bring or asend in writing H the names of all those children of his parish which can say the articles of their faith the Lords prayer and the ten Commandements and also how many of them can answer to the other questions contained in this Catechisme I And there shall none be admitted to the holy Communion until such time as he can say the Catechisme and be confirmed Annotations upon CHAP. IX A. Confirmation in what sence 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 Catechysing 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 sence 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 Byshops VVhy so Never performed by Presbyters What meant by Presbyteri consignant in the counterfeit Ambrose F. Unction or Chrism an ancitient ceremony belonging to Confirmation why separated at length from it and indulged to Presbyters The Arausican Councel diversity of readings Sirmundus his Edition defended Whence two Chrismations in the Church of Rome G. signing with the Cross a Companion of unction H. Children when antiently confirmed I. Communication of the Eucharist to succeed presently upon Confirmation COnfirmation is by the Church of Rome held for a Sacrament and so some of the antient Fathers represent it St. Cyprian speaking of Baptisme and Confirmation Tunc esse filii Det esse possunt si utroqve Sacramento nascantur Then are they made the sons of God when they are born again by both Sacraments So St. Augustine mentions Chrismatis Sacramentum and in both their sences they applying that title to all things of mysterious import in a large construction as Augustine not less then 19. times in his de celebratione Paschae we will allow this for a Sacrament But that it is so in true propriety of speech our adversaries shall never obtain from us until they can finde verbum et Elementum and both of Christs Institution to meet in it neither of which as they confess are yet to be found their great Cardinal putting us off for both to tradition unwritten But although we entertain it not as a Sacrament yet being of Apostolical practise and exercised with the product of such marvellous effects and operations we who pretend not to any such miraculous gifts have not yet so slight a value for it as absolutely to reject it being well perswaded that accompanied with such fervent prayers it will be the readier way to convey those graces of the holy spirit into the soul of the party baptized which are necessary to establish him in every good word and work For the gift of the Holy Ghost in order to which this rite is used is not so much an effect of the Hands imposed as of the Invocation then applyed Ad invocationem sacerdotis spiritus sanctus infunditur saith St. Ambrose very well at the Invocation of the Byshop the holy Ghost is infused This Ceremony was considered by the Apostles and succeeding Fathers as the completory and close of Baptisme not that Baptisme was ineffectual without it but as an assistant to it and therefore Confirmation in persons

heard the book of Job read unto you at its solemn office and peculiar time And a little after sequente die speaking of good-Fryday Lectus est de more liber Joniae the next day according to the old wont was read the book of Jonas his convert St. Aust. to the same purpose Nunc interposita est solemnitas sanctarum dierum quibus certas ex Evangelio lectiones oportet in Ecclesia tractari quae ita sunt annuae ut aliae esse non possunt Now is the Solemnity of the holydayes meaning Easter wherein set Lessons out of the Gospel are ordered to be read which are so determined and limited as they can be no other And elsewhere intercesserunt ut omitteremus textum hujus Epistolae quaedam pro diebus festis solemnia lectionum quae non potuerunt nisi legi Solemn Lessons appointed for festival dayes which must not be left unread interposed and caused me to omit a while the text of this Epistle The Contents of the Chapters were devised as helpful indexes to facilitate the more speedy finding out of the most remarkable passages being onely serviceable for private use For which reason from the tenth Chapter of the Prov. to the twenty fift there are no contents prefixt these Chapters being not as the other written in method or upon a set subject but occasionally uttered at several times and observed by Solomons Courtiers who committed them to writing as they occurred to their memories And before every Lesson the Minister shall say thus The Primitive Custome in this particular was surpassing edifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deacon stood up proclaiming aloud Listen my Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the Reader begins to read first inviting his audience to attention by saying these words Thus saith the Lord. After the first Lesson shall follow Te Deum This order of intermixing Hymnes and Psalmes with Lessons is made in pursuance of that excellent Canon of Laodicea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not meet to sing the Psalmes in a continued course in the Church but to interpose a Lesson between evey Psalm So ordered saith Balsamon that this might be as a rest in musick and after that the congregation to sing again that the service might not be thought tedious and therefore he Con's that Councel many thanks for so discreet a Canon Indeed Breve videbitur tempus quod tantis operum varietatibus occupatur The variety of such changes is an excellent disposing of the time in such imployments Nothing is certainly more delightful not onely to the outward senses of the Body but even to the very soul it self then variety this it is which calls up in her her former vigor and vivacity this that makes her shake off her former lassitude embracing every new object with a most greedy desire every change is as it were an unbending of the minde the very heathen Orator found it so Stilus lectione requiescit ipsius lectionis taedium vicibus levatur The stile is refresht by reading and reading it self is much relieved by interchanges The observation of this Rule in other relations hath been motive all sufficient to Gods people in all ages to frame their Divine service so Mosaick of so many peeces so commodiously disposed to rescue each other from tediousnesse as upon every transition and passage from one Duty to another the spirit may still reserve an appetite whence it is that Consessions prayers Doxologies Psalms Lessons c. are assigned their proper vicissitudes and divide the time alloted for such sacred perfomances so as the soul may attend every motion of them Te Deum laudamus This hymn passeth up and down as the Composition of St Ambrose and St. Augustine joyntly upon occasion of St. Augustines conversion and Baptisme by St. Ambrose But the very learned Primate of Armagh produceth two very ancient M. S. S. wherein it is ascribed to Nicetius and from Monardus proveth that it is not mentioned by any ancient Author before St. Bennet betook himself to a monastick life which was about the year 500 who speaks of it in his Canonical Rules or Benedictine Office in whose time one Nicetius a Bishop lived and perhaps the same to whom it is ascribed But be he the Author or be he not the frame is so excellently modelled as the Church of human structure could not enjoyn a better and indeed the structure 't is alone that is human the materials being divine and of sacred derivation as for the avoiding of prolixity I have noted in the Margin Or Benedicite This is called the Hymne of the three children the first mention I finde of it in antiquity is in the fourth councel of Toledo Anno 634. which saith Ecclesia Catholica per totum Orbem diffusa celebrat the Catholick Church spread over all the Earth doth sing it and that juxta antiquam consuetudinem agreeable to the ancient custom Benedictus This hymn with Nunc dimittis and Magnificat are faulted because being made upon occasion of particular benefits they are not applicable to all To which it is answered that these hymns are not absolutely commanded but being joyned with others the rule of our Church is precisely this or that leaving in the minister a power to make his own election Again this Argument hath the same force and edge against Davids Psalms many of which were composed upon private emergences and seem as incommodious for publick concernments which yet we dare not upon that account proscribe out of the service of the Church Nor may I pretermit the Canon of the Belgick Church established by the Synod of Dort Hymni Mariae Zachariae Simeonis cantabuntur the Hymns of Mary Zachary Sime on shall be sung Then shall be said the Creed The Creed neither this nor any other was never any part of the Liturgy or publick office either in the Greek or in the Latine Church until nigh upon 600. years after Christ the onely and constant use thereof in publick was the prescribing it as the great Lesson for the Catechumens to learn and rehearse in Publick in order to their Baptisme So for this Creed Ruffinus tells us it was the Roman mode qui gratiam Baptismi suscepturi sunt fidelium populo audiente symbolum reddunt They who are about to receive the grace of Baptism rehearse the Creed in the hearing of all the faithful And being himself about to expound upon it he first premiseth that he intends to tie himself to the order and form quem in Aquileiensi Ecclesia per lavacri gratiam susc●pimus which in the Church of Aquileia we received when we were admitted to the laver of Regeneration So for the Hiero solymitan Creed Cyril his Catecheses are explications upon it for the instruction of the Carechumens so for the Nicene or rather the Constantinopolitan Creed Epiphanius tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Catechumen who intended

is still if I mistake not in some parts of Germany in Scotland I am sure or the Reverend Bishop of Galloway deceives me Having persued his Narrative through all the divisions of that Churches first Service at length he adds You hear the third Bell ringing and in this space the Reader ceaseth and at the end of the Bell ringing the Preacher will come There being then as I have said so apparent and visible a breach between the first and second Service the Morning Office and the Letany it is very probable though the Assembly did not dissolve yet was there such a ceasing and rest from sacred Imployments as might give the Curat● time in that Interval both to receive the names of such as intended to communicate as also to admonish and in case of obstinacy to repel scandalous persons from that Ordinance sure I am he was then more at leisure then he could be at any other time after Morning Prayer begun and before it were ended And if any of them be an open and notorious evil liver c. Notorium amongst the Civilians and Canonists is threefold First there is Notorium Praesumptionis a notoriousness of Presumption where Evidentia rei est evidenter à Jure praesumta The evidence of the thing is taken for evident by presumption of Law As where it presumeth one to be the Son of such a man because he was born in Wedlock Secondly There is Notorium Juris a notoriousness of Law when the offence is proved either per confessionem factam in Jure by confession made in open Court or per Sententiam Judicis by the Sentence of the Judge Lastly There is Notorium facti a notoriousness of Fact when per evidentiam rei nulla potest tergiversations celari The evidence is so clear as the Accusation can by no shifts be avoided Now to which of these three the term Notorious in this Rubrick relateth is a great question The learned Prelate Bishop Andrews restraineth it positively to the second Our Law of England saith he will not suffer the Minister to judge any Man a notorious Offender but him who is so convinced by some legal Sentence The Law of England will not suffer it so that should the Ecclesiastical permit it the Municipal Law would not and if it comes to an Antinomy a justle between the Canon Laws of our Church and the Law of the Land this it is must over-rule But doth our Canon Law give any such toleration doth it impower any Minister to exclude his Parishioner claiming his Christian priviledge in those blessed Mysteries from the Sacrament or to make his private discretion the supream Judge of the Notoriousness here mentioned certainly no. As for the 26 and 27 Canons which are produced to the contrary they neither speak explicitly enough nor do they sufficiently direct in this Affair The Canon wherein our Church declareth her minde more articulately is the 109. If any offend their Brethren either by Adultery Whoredom Incest or Drunkenness or by Swearing Ribaldry Usury or any other uncleanness and wickedness of life the Church Wardens or Quest-men and Side-men in their next Presentment to their Ordinaries shall faithfully present all and every of the said Offenders to the intent that they and every of them may be punished by the severity of the Laws according to their deserts and such notorious Offenders shall not be admitted to the Communion till they be reformed where I note First the Crime must be scandalous an Offence to the Brethren Secondly it must be presented to the Ordinary Thirdly That such scandalous Offenders so presented to the Ordinary are not to be admitted to the Communion But some perhaps will say this was one of the failings of an ill regulated State and Church which justly called for a Reformation and so indeed it was pretended by Dr. Burgess and Mr. White of Dorchester at a Committee sitting in the Lords House in March 1641. But upon a full debate it was determined at that Committee to the very conviction of the Opponents that open and notorious evil-livers were none but such as the Laws had adjudged to be so Agreeable to this determination did the Parliament afterwards ordain That no person be suspended from the Communion for any matter of scandal but either upon his confession before the Eldership to have committed such an offence or upon the testimony of two Witnesses at least and those examined upon oath So was it ordained by this Parliament sufficiently Presbyterian against the liking of an Assembly of Presbyters which did Enixins Dogmatis Argumentis in contrarium nec semel sed frustra contendere vehemently though all to little purpose more then once oppose it with all the Arguments they could as Mr. Selden assures us Having opened the minde of our both Church and State as to this particular it will not be amiss to represent the conformity it beareth with the Imperial Edict and practice of the Primitive Church As for the Emperial Law it speaks loud enough Omnibus Episcopis Presbyteris interdicimus segregare aliquem à sacra communione antequam causa monstretur propter quam Sanctae regulae hoc fieri jubent We prohibit all both Bishops and Presbyters from shutting out any one from the Communion before just cause be shewn that the holy Canons warrant them so to proceed As for the primitive usage St. Augustine fully Nos à Communione quenquam prohibere non possumus nisi aut sponte confessum aut in aliquo Judicio Ecclesiastico vel seculari nominatum at que convictum We cannot repel any man from the Communion unless he hath freely confest his offence or hath been accused and convicted in some secular Court or Ecclesiastical consistory Indeed so was the Legislative patern of our Saviour in the first institution of his Supper Never was there a more detestable Crime then Judas his Treason never was Delinquent convicted upon Evidence so infallible as his Masters Omniscience But though he had already projected the conspiracy and our Saviour already knew it yet did he not interdict him from participating with his elect Apostles recommending thereby to his Church this Lesson that no outward communion of the wicked with us in those sacred Ordinances can possibly render them ineffectual to his holy Ones 'T is true I grant some learned men depart from this sence and because St. John saith that Judas having received the sop went immediately out thence infer his absence at the time of Christs instituting his last Supper But our Church is positive in the contrary nor can St. John be otherwise reconciled to the rest of the Evangelists To conclude the result of all the premises is That none are to be suspended from this Sacrament but the notorious Delinquents and that none are notorious but they whom the Sentence of the Law or their own confessions have stated so to be All reason it should be so My temporal Estate no