gracious Lord hath so done his marvellous work of Christs Resurrection that it ought to be had in remembrance For which holy Church teaches us to sing as we are bound I will give thanks unto the Lord with my whole heart secretly amongst the faithful and in the Congregation Ver. 1. Evening Psalms are 113. 114. 118. The first is a Psalm of Thanksgiving especially for raising up Christ Ver. 6,7 Taking him out of the dust and lifting him out of the miâ—e to set him with and above the Princes when he raised him from the dead and set him at his own right hand in the heavenly places far above all Principalities and powers and Might and Dominion and every name that is named not only in this world but also in that which is to come Ephes. 1. 21. The 118. Psal. is part of it at least of Christs Resurrection as it is expounded S. Matt. 21. and Acts 4. 11. The stone which the builders refused is become the the head of the corner this day And therefore This is the day which the Lord hath made we will rejoyce and be glad in it ver 27. The 114. Psal. may seem at first sight not so applyable to Christs Resurrection for it is a Thanksgiving for the Jews deliverance out of Egypt Yet notwithstanding if we look well into it we shall find it proper enough for the day For as the Apostle teaches us All things hapned to them in types and figures not only words but actions were typical Egypt was a type of Hell and their captivity there a type of our captivity under sin and the Devil Their deliverance from thence a type and figure of our deliverance from Hell and that which the Psalmist here gives thanks for as past in the History is understood to be meant as much or more in the prophesie of Christs Redemption of his Church the true Israelites that walk in the steps of the Faith of our Father Abraham from sin and Hell by the power of his glorious Resurrection this day The first Lesson Morn is Exod. 12. in which is mentioned the Institution of the Passeover proper for this day the feast of the Passeover For as S. Aug. observes Ep. 119. We do in this Feast not only call to mind the history of our Saviours Resurrection but also celebrate the mystery of ours That as Christ this day rose again from death to life so by Christ and the vertue of his Resurrection shall we be 〈◊〉 alive and rise from death to life eternal Christ is therefore our true Passeover where of the other was a type The Lesson then is proper for the day So is the first Lesson Even Exod. 14â— For it is concerning the Israelites deliverance out of Egypt a type of our deliverance from Hell this day by Christs gloririous resurrection As that day Israel saw that great work which the Lord did upon Egypt Ver. 31. So this day we see the great conquest over Hell and Death finished by Christs triumphant Resurrection from the dead The Second Lessons are plain The Gospel gives us the full evidence of Christs Resurrection The Epistle tells what use we should make of it If Christ be risen seek those things that are above c. The Collect prayes for grace to make that use of it which the Epistle directs Thus holy Church is careful to teach and instruct all her children in the matter of the Feast preaching Christs Resurrection to us both in the type and Prophesie out of the Old Test. and in the History of it out of the New And she does not only teach us to know what God hath done for us this day but also she is careful that we may do our duty to God for this his marvellous goodness commanding and 〈◊〉 recting us to pray for grace to do our duty prescribing us excellent forms of adoring and blessing God for his mercy this day such methods as the Holy Ghost hath set down in which we may be sure to pray and praise God by the Spirit For the Antiquity of this Feast heaps of Testimonies might be brought but these two following may suffice 1. S. AVGVST Epist. 118. These things which are not written but we keep them by tradition if they be observed all the world over are to be understood to be commended to us and commanded either by General Councels whose authority in the Church is most safe or else by the Apostles as for example That the Passion of our Lord his Resurrection and Ascension into Heaven and the coming of the Holy Ghost should be observed by an Anniversary solemnity 2. CONSTANTINE The Great c. 17. The Feast of Easter we have kept from the first day of the Passion untill now Euseb. de vita Constant. l. 3. c. 17. And this was not in the practice of some few but of all Churches as he there testifies and is apparent from the great contention in the Church about the day Some following the Jewish accompt who kept this Feast the Fourteenth day of the first Month The first Month began with the new Moon whose fourteenth day or Moon as they call'd it was the day of the Vernal Equinox or if none such hapned then that whose fourteenth day came the soonest after the Equinox but the most Churches kept their Easter the first Sunday after the fourteenth day of the first Month which usage the Councel of Nice confirmed for these reasons First because it was the most general custome of the Churches Secendly because they would not in this particular comply with the Iews for though in some other cases they did it on purpose to sweeten them and make them plyable to Christianity as our Lord himself did and his Apostles Acts 21. 24. retaining many of their laâ—dable and useful Rites as of Exâ—ommunication Benediction Imposition of hands with many more which you may see in Grotius Annot. in S. Matth. 18. and Append. p. 54. for they loved not Innovation nor measured the goodness of their Religion by their distance from the Iews in things lawful and useful though I say the Primitive Christians did not like the Jewish Rites ever the worse because they were Theirs i.e. of Gods Institution but did use as many of them that were useful as they had occasion for yet in this of the time of keeping Easter they would not because it was of ill signification and scandalous for the Jews keep their Easter as typical and prefiguring Christ to come the Christians kept their Easter in thankful remembrance of Christ Come and Risen from the dead and therefore differing so much in the main of the Feast they would not comply with them no not so much as in the Time lest by that they might have been though to have complyed also in the very Feast and so have seemed to have denied their Lord as the Jews did Thirdly because after the Jews fashion of keeping of Easter they following at that time an Erroneous Account which had
of Christ and his triumphant Ascension For God Almighty did so direct the mind of the Prophets that that which was spoken by them of other persons and actions is oft-times more exactly fulfilled in and by Christ. Osee 11. 1. Out of Egypt have I called my Son was there spoken of the deliverance of the people of Israel out of Egypt fulfilled in Christ S. Matth 2. 15. What David sayes of himself I will open my mouth in a payable was fulfilled by Christ S. Matth. 13. 35. The 72. Psalm was written for Solomon as the title shews but more exactly fulfilled of Christ. Davids complaint or his own nâ—sery Psal. 35. 19. verified in Christ. S. Iohn 15 25. Nay more which is worth our observation some things David speaâ—s of himself which do not agree to him but in a figure which agree to Christ in the letter as They parted my garments among them and cast lots upon my vesture Psalm 22. 17 18. Nay in the same Psalm and sometimes in the same verse some words will not agree to Christ as Psal. 69. 5. My faults are not hid from thee These cannot be spoken of Christ who knew no sin Some words again most properly belong to Christ as verse 22. They gave me gall to eat and when I was thirsty they gave me vinegar to drink Thus holy Church hath in the Lessons and Gospel preached to us the Ascension of Christ in the type and antitype In the Epistle she teaches us our duty not to stand gazing up to Heaven wondring at the strangeness of the sight but to take heed to demean our selves so as that we may with comfort behold him at his second coming his coming to judgment Act. 1. 11. Why stand ye gazing up into heaven there is other business to be done fit your selves for another coming for this same Iesus which was taken up from you into heaven shall so come even as ye have seen him go into heaven In the Collect we are taught to pray that we as far as may be may conform to our Lord in his Ascension that like as we believe him to have ascended into the Heavens so we may also in heart and mind thither ascend and with him continually dwell In the special Psal. and Hymn we adore and bless God for our Saviours glorious Ascension It is pleasant to behold the rare beauty of the Churches offices as on others so on this day how each part suits the other The Gospel to the Lessons the Epistle to the Gospel the Collect and Psalms and Hymns all fitted to the same and all to the day For the Antiquity of this day See S. Aug. Epist. 118. cited upon Easter day Epiphanâ— and Chrys. upon the day Sunday after Ascen This is called Expectationsweek for now the Apostles were earnestly expecting the fulfilling of that promise of our Lord. If I go away I will send the Comforter to you S. Iohn 16. 7. The Epistle exhorts to earnest prayer for the Comforter promised in the Gospel which the Church performs in the Collect. WHIT SVNDAY THis day the HOLY GHOST came down from heaven upon his Church as the Epistle tells according to the promise of the Gospel As in a long war it happens when the war is ended and peace concluded Pledges and Hostages are mutually sent both as tokens of and securities for the mutual agreement and peace so was it betwixt God and Man After our Lord Jesus had ended the long war betwixt God and Man and finished the reconciliation he sent up or rather he carried up himself our Hostage our flesh and nature ennobled by the union with his Divine Person as a royal pledge to his Father on the other side God sent this day his royal Hostage his holy Spirit a security for our future peace 1. S. Iohn 4. 12 13. Chrys. Hom. 1. in Pentecost Edit Savil. tom 5. The Devil had taken us captive our Lord Christ undertakes the quarrel his death was his battel but then he seem'd to be overcome but up he got again at his Resurrection that was his victory his Ascension was his triumph and as the ancient custome was for Conquerours to scatter gifts amongst the beholders especially on the last and great day of the triumph so does our Lord in this last day of the Feast the Conclusion of his triumph he doth as it were make the Conduits run with Wine he poured out his Spirit so upon all flesh that some mockers said they were full of new wine Acts 2. 12. He casts abroad his new wine new gifts and graces of the world giving to some the word of wisdome to others the gift of knowledge to others faith to others the gift of healing to others the working of miracles to others prophesie to others discerning of spirits to others divers kinds of tongue to others the interpretations of tongues all these worketh one and the same spirit the Holy Ghost 1 Cor. 12. 4. whom the Lord Christ as he promised sent down this day with these gifts in honour of whom and his gifts we keep this day holy This time was also appointed of old for solemn baptism The reason was 1. Because this day the Apostles were baptized with the holy Ghost and fire Acts 2. 3. 2. Because this day three thousand were baptized by the Apostle Acts 2. 40. In memory of which the Church ever after held a solemn custome of baptizing at this Feast Gratian. de Consec Dis. 3. c. 13. This day is called Pentecost because it is fifty days betwixt the true Passeover and Whitsunday As there were fifty days from the Jews Passeover to the giving of the Law to Moses in Mount Sina which Law was written with the finger of God for from the 14. day of the first month the day of the Passeover to the third day of the third month the day of the Laws giving Exod. 19. are fifty days so from the true Passeover which was celebrated when Christ was offered up for us are fifty days to this time when the Holy Ghost came down upon the Church to write the new Lawâ— of Charity in their hearts Upon this meditation S. Aug. breaks out thus Who would not prefer the joy and pleasure of these mysteries before all Empires of the world Do you not see that as the two Seraphins cry one to another holy holy holy Esay 6. 3. So the two Testaments Old and New faithfully agreeing convince the sacred truth of God S. Aug. Ep. 119. Note that we must not count the fifty days from the very day of the Passeover but from the Sunday following and so God directed the Jews Lev. 23. 15. speaking of their Pentecost or Feasts of Weeks And ye shall count from the morrow after the Sabbath from that day seven weeks shall be compleat It is also called Whitsunday from the glorious Light of Heaven which was then sent down upon the Earth from the Father of Lights so many tongues so many Lights which kindled such
a light in the world on this day as never shall be put out to the worlds end as also because the new baptized which were many at that Feast Whitsunday and Easter being the two solemn times of baptism and of old called Illuminati the Enlightned Heb. 6. 6. from the spiritual light they received in baptism were then cloathed in white garments as types both of that spiritual whiteness and purity of soul which they received in baptism and were carefully to preserve all their life after As also of their joy for being made then by baptism members of Christ Children of God and Heirs of the Kingdom of Heaven White is the colour of joy says Eccles. 9. 8. Let thy garments be always white for God now accepts of thy works S. Cyril in his 4. Cat. myst alluding to this ancient custome of the new baptized of putting off their old garments and clothing themselves in pure white hath words to this effect This white clothing is to mind you that you should always hereafter go in white I speak not this to perswade you always to wear white clothes but that you should ever be clothed with spiritual white brightness and purity o soul. that so you may say with divine Esay 61. 10. I will greatly rejoyce in the Lord for he hath clothed me with the garments of salvation he hath covered me with the robe of righteousness Of which robe of righteousness and garment of salvation the white vestment was a resemblance Apoc. 19. 8. And to her was granted that he should be arrayed in fine linnen clean and white for fine linen is the righteousness of the Saints Whitsunday then is as much as Dominiâ—a in albis the Sunday in white The Greeks for the same reason call Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bright Sunday because then also the new baptized wore white But the Latins call neither of these days from thence but give them their names from the Resurrection and Pentecost and the Octave of Easter or Low Sunday is by them called Dominica in Albis as is abovesaid pag. 154 155. This Holy day hath Proper Lessons and Psalms The Second Lessons are plain The Morning first Lesson Deut. 16. gives us the Law of the Jews Pentecost or Feast of Weeks which was a type of ours The Evening first Lesson Wisd. 1. is fit for this day For it treats of the holy Spirit ver 5 6. how it fills the world ver 7. which was most exactly fulfilled this day in which they were all filled with the holy Ghost Acts 2. The Psalms for the morning 45. 47. are very proper to the day The beginning of the 45. is concerning the Birth of Christ and therefore used upon Christmas-day but the latter part is concerning the calling of the Gentiles ver 10 11. and the glory of the Church the King of Heavens Daughter v. 14. Who is all glorious within through the heavenly gifts and graces of the holy Ghost sent down this day which glorious gifts miraculously poured upon the Church brought in the Gentiles to the Christian faith ver 15. The Virgins that be her fellows shall bear her company and shall be brought unto thee For which all the people shall as holy Church directs us to do this day give thanks unto thee verse 18. In holy ` Davids Psalms as we do so Theodoret in Psal. I will remember thy Name from one generation to another therefore shall the people give thanks unto thee world without end That is all people to the worlds end shall praise God for these blessings upon the Church with those Psalms which I compose and so though I be dead long before yet in my Psalms sung by them I will remember thy Name from one generation to another The 47. Psalm is a song of praise for the conversion of the Gentiles by the Gospel published this day in all Languages Acts 2. for which the Prophet invites them to active praises ver I. O clap your hands together all ye people O sing unto God with the voice of melody for God is gone up in jubilo with a merry noise ver 5. That was upon Ascension day And now he is set upon his holy and royal seat he reigns over the heathen makes the Princes of the people joyâ— in one body unto the people of the God of Abraham brings the Gentiles in to the Jews and makes one Church of both and that by the Gospel of the kingdom published this day to all Nations and so that was done this day for which this Psalm gives thanks Evening Ps. are 104 145. These two are thankful Commemorations of the various gifts of God the Holy Ghost who then gave temporal this day spiritual gifts which spiritual gifts of this day were shadowed out by those temporal and all come from the same spirit 1 Cor. 12. 4. to whom this Feast is held sacred So that in blessing the Author of them we bless the Author of these the holy Spirit from whom these divers gifts Some part of the 104. is more particularly appliable to this Feast He maketh the clouds his chariots that was upon Ascension day when he went up to Heaven in a cloud Acts 1. 9. ver 5. Then follows ver 30. Emittis spiritum Thou sendest forth thy Spirit and they shall be made thou shalt renew the face of the earth which is proper to this day for this day the Holy Spirit was sent and renewed the face of the Earth with new Creatures new Men of new hearts and new tongues Acts 2. Old things passed away and all things are become new The same Harmony of Epistle Gospel and Collect and Lessons and Psal. that we have observed upon Christmas and Easter and Ascension may with pleasure be meditated upon this day The same Ancients testifie the Antiquity of this Feast that gave in evidence for Easter Munday and Tuesday in Whit sun-week THe Epistles for both relate not only to the sending of the Holy Ghost but also to Baptism which the Church takes often occasion to remember us of by her Readings and Usages and would have us improve them all towards most useful Meditations This is one of the four Ember-weeks of which see above after the first Sunday in Lent p. 149. TRINITY-SVNDAY IN Ancient Liturgies and Ritualists we find this day lookt upon as an Octave of Pentecost or as Dominica vacans of which Name is spoken p. 219. and that the observing of it as a Feast of the Trinity was of later use and more late in the Roman Church than in some other See Decretal lib. 2. T. 9. De Feriis And there were who objected that because on each day and especially Sundays the Church celebrates the praises of the Trinity in her Doxologies Hymns Creeds c. Therefore there was no need of a Feast on one day for that which was done on each But yet the wisdom of the Church thought it meet that such a Mystery as this though part of the
Meditation of each day should be the chief subject of one and this to be the day For no sooner had our Lord ascended into Heaven and Gods holy Spirit descended upon the Church but there ensued the notice of the glorious and incomprehensible Trinity which before that time was not so clearly known The Church therefore having solemnized in an excellent order all the high Feast of our Lord and after That of the descent of Gods Spirit upon the Apostles thought it a thing most seasonable to conclude these great solemnities with a Festival of full special and express Service to the holy and blessed Trinity And this the rather in after-times when Arrians and such like Hereticks had appeared in the world and vented their blasphemies against this Divine Mystery Some proper Lessons this day hath as the Morning First and Second The first Lesson is Gen. 18. wherein we read of three that appeared to Abraham or the Lord in three Persons ver 1 2. A type of that mysterious Trinity in Unity which was after revealed in the Gospel So Theodor. l. 2. ad Graec. Because the Jews had long lived in Egypt and had learned there the worship of many gods the most wise God did not plainly deliver to them the mystery of the Trinity lest they should have mistaken it for a doctrine of a plurality of gods Yet the Doctrine of the Trinity was not wholly hidden in those times but some seeds of that perfection of Divinity were dispersed and for that cause the Quire of Angels sing thrice Holy but once Lord holy holy holy Lord God of Hosts and here Three Men appeared to Abraham The Second Lesson S. Matth. 3. is thought fit for this Feast because it delivers to us the baptism of Christ at which was discovered the mystery of the Trinity for there the Son is baptized the holy Spirit descends upon him and the Father speaks from Heaven This is my beloved Son The Epistle and the Gospel are the same that in Ancient Services were assigned for the Octave of Pentecost The Epistle being of the vision of S. Iohn Rev. 4. and the Gospel the Dialogue of our Lord with Nicodemus And the mentioning which we find therein of Baptism of the holy Spirit and gifts of it though it might then fit the day as a repetition as it were of Pentecost so is it no less fit for it as a Feast to the Blessed Trinity The mission the Holy Ghost brings with it as aforesaid more light and clearness to the doctrine of the Trinity and when more fit to think of the gifts of the Spirit than on a solemn day of Ordination as this is one when Men are consecrated to spiritual Offices But besides this we have in the Gospel set before us all the Three Persons of the Sacred Trinity and the same likewise represented in the Vision which the Epistle speaks of with an Hymn of praise Holy holy holy Lord God Almighty c. which expressions by ancient interpretation relate to the holy Trinity as is above said Of the Sundayes after TRINITY till ADVENT THe Church hath now finished the celebration of the high Festivals and thereby run as it were through a great part of the Creed by setting before us in an orderly manner the highest Mysteries of our Redemption by Christ on earth till the day he was taken up into Heaven with the sending down of the Holy Ghost at Pentecost Now after she hath in consequence and reflexion upon these Mysteries broke out into a more solemn and special Adoration of the Blessed Trinity she comes according to her Method in the Intervals of great Feasts of which see Pag. 93. to use such Epistles Gospels and Collects as suit with her holy affections and aims at this season Such namely as tend to our edifying and being the living Temples of the Holy Ghost our Comforter with his Gifts and Graces that having Oyl in our Lamps we may be in better readiness to meet the Bridegroom at his second Advent or coming to judgment And this done in the remaining Sundaies till Advent which in their Services are as it were so many Eccho's and Reflexions upon the Mystery of Pentecost the life of the Spirit or as Trumpets for preparation to meet our Lord at his second coming Which will be more manifest if we take a general view of the Gospels together and afterwards of the Epistles and Collects The GOSPELS for this time according to the method which hath before been declared pag. 93. are of the holy Doctrine Deeds and Miracles of our Saviour and so may singularly conduce to the making us good Christians by being followers of Christ and replenished with that Spirit which he both promised and sent and for which the Church lately kept so great a solemnity For to be charitable heavenly-minded repentant merciful humble peaceable religious compassionate and thankful to trust in God and abound with such spiritual qualities are the Lessons taught us by our Lord in these Gospels and that not only by word and deed but many miracles also for divers Gospels are of such and tend much to our edifying From his healing of the sick and going about doing good we may learn to employ that power and ability we have in works of mercy and goodness He that raised the dead and did such mighty works can be no other we may be sure than God and Man the Saviour of the world and able to protect us even against death it self to raise our bodies from the dust and glorifie them hereafter Thus we have in general the intent of these Gospels as may easily appear by particular observation and withal how pertinent they are to the time And with them the Church concludes her Annual course of such readings having thereby given us and in such time and order as most apt to make deep impression the chief matter and substance of the four Evangelists True it is that in ancient Rituals and particularly in S. Hieromes Comes or Lectionarius where we find this same order of Epistles and Gospels See Pamelii Liturg. Eccles. Lat. T. 2. there are some other besides these which our Church useth as for Wednesdays Fridaies and other special times and Solemnities But these for Sundaies and other Holy-daies which are retained by our Church are so well chosen for the fitness variety and weightiness of the matter and out of that Evangelist that delivers it most fully that the chiefest passages of all the Evangelists are hereby made known and preached to us and what we meet not with here is abundantly supplied by the daily Second Lessons And the like also may be said concerning the Epistles In the EPISTLES for this time there is an Harmony with the Gospels but not so much as some have thought in their joynt propounding of-particular considerations and those several and distinct as the daies they belong to for that belongs to more special solemnities but rather as they meet all in the common stream
the remaining Sundayes wherein without any consideration of the sequence of time which could only be regarded in great Feasts the holy Doctrine Deeds and Miracles of our Lord are the chief matters oâ— our meditations or else the other Holy dayes of which already hath been spoken And for all these Holy Times we have Epistles and Gospels very proper and seasonable for not only on high and special dayes but even in those also that are more general and indifferent some respect is had to the season and the holy affections the Church then aims at as Mortification in Lent Joy Hope newness of Life c. after Easter the Fruits and Gifts of the Spirit and preparation for Christs Second coming in the time between Pentecost and Advent But these things I shall shew in the Discourse of the Holy dayes severally As for the Lesâ—ons although they have another Order and very profitable being for each day of the week following usually the method of Chapters and taking in the Old Testament also the Communion dealing chiefly with the New as most fit for the nature of that Service yet in them also regard is had to the more solemn times by select and proper readings as hath been shew'd This being the Churches Rule and Method as she hath it from the Apostle that all things be done unto edifying that we may be better acquainted with God and with our selves with what hath been done for us and what is to be done by us And this Visible as well as Audible preaching of Christian Doctrine by these Solemnities and Readings in such an admirable Order is so apt to infuse by degrees all necessary Christian knowledge into us and the use of it to the ignorant is so great that it may well be feared as a Reverend person hath forewarned that When the Festivals and Solemnities for the Birth of Christ and his other famous passages of life and death and Resurrection and Ascensiâ—â— and Mission of the Holy Ghost and the Lessons Gospels and Collects and Serâ—â—ons upon them be turned out of the Church together with the Creeds also 't will not be in the power of weekly Sermons on some head of Religion to keep up the knowledge of Christ in mens hearts c. And no doubt for this and other good Reasons which he gives us it was that the primitive Christians were so exact and religious in these Solemnities and Meditations on the occasions of them and therefore the Sermons oâ— the Fathers were generally on the Readings of the Day as hereafter is shewed And we have from another the like hand thus The Blessings of God whereof these Solemnities renew the Remembrance are of that esteem to the Church that we are not able to express too much thankfulness in taking that occasion of Solemnizing his Service And the greatest part of Christians are such as will receive much improvement in the principal Mysteries of our Faith by the Sensible instruction which the Observation of such Solemnities yieldeth The remembrance of the Birth the Sufferings the Resurrection of Christ the Coming of the Holy Ghost the Conversion of the Gentiles by sending the Apostles the way made before his coming by the Annunciation of the Angel and the coming of the Baptist as it is a powerful mean to train the more ignorant sort in the Vnderstanding of such great Mysteries so it is a just occasion for all sorts to make that a particular time of Serving God upon which we solemnize those great works of his See Dr. Hammonds View of the Directory pag. 38. Mr. Thorndyke of publick Assemblies pag. 256. and what we have above said concerning the excellent use of Festival dayes at pag. 105. The same Method shall be observed in this Discourse of Holy-dayes which the Service-Book uses not that in the Title-Page in the beginning of the book which perhaps reckons for Holy-dayes only those days in which we are solemnly to worship God and also to rest from usual labour but that in the Services appointed by the Book which adds over and above that old Catalogue of Holy-dayes S. Paul And S. Barnabas Ashwednesday and the Holy-Week All which must be reckoned for Holy-dayes in the Churches account because they have Holy-day service Epistles and Gospels and Second-service appointed to them though there be no Law that inflicts a penalty upon them that do their usual works upon those dayes they being only desired to be present at the Churches service at the Hours appointed Of ADVENT Sunday THe Principal Holy-days as Christmas Easter and Whitsunday have some days appointed to attend upon them some to go before some to come after as it were to wait upon them for their greater solemnity Before Christmas are appointed four Advent-Sundays so called because they are to prepare us for Christ his Advent or coming in the flesh These are to Christmas-day as S. Iohn Baptist to Christ forerunners to prepare for it and point it out First Sunday Adv. The Gospel S. Matth. 21. 1. seems at first more proper to Christs Passion than his Birth yet is it read now principally for those words in it Blessed is he that cometh in the Name of the Lord. That is Blessed is he for coming in the Flesh the cause of all our joy for which we can never say enough Hosanna in the Highest The Epistle labours to prepare us to behold with joy this rising Sun bidding us awake from sleep according to the Prophet Esay 60. 1. Arise and shine for thy light is come The Collect is taken out of both and relates to both the first part of it is clearly the words of the Epistle That we may cast away the works of darkness and put upon us the armour of light That which follows In the time of this mortal life in the which thy Son Iesus Christ came to visit us in effect is the same with that in the Epistle Let us put off the works of darkness c. because the night is spent the day is at hand and our salvation is near that is our Saviour Christ the light of the world is coming into the world to visit us in great humility according to the Prophet Zach. 9. 9. which the Gospel records Tell ye the daughter of Sion to her great joy that behold Her King comes unto her meek or in great humility sitting upon an Asse 2. Sunday Adv. The Gospel treats of Christs second coming to judgment an excellent meditation to prepare us for the welcome and joyful entertainment of Christs first coming A Saviour must needs be welcome to him that is afraid of damnation The Epistle mentions the first coming of our Lord for the Salvation even of the Gentiles that is of us for which all praise is by us to be given to him Praise the Lord all ye Gentiles and laud him all ye nations together The Collect is taken out of the Epistle and though it seems not to relate to the day yet is it an excellent prayer
and their children and was given by imposition of hands Now that which was promised to the Apostles was principally ghostly strength and comfort on which that gift of miracles was an attendant as we have seen this then is the principal effect of confirmation the gift of the holy Ghost by way of eminence Acts 2 38. Hence this phrase Full of the holy Ghost is interpreted by Scripture to be the same in effect with this Full of ghostly courage and strength Act. 4. 8. 31. They were all filled with the holy Ghost and spake with boldness the word of the Lord Acts 7. 55. and Acts 6. 5. Stephen full of faith and the holy Ghost that is full of faith and power verse 8. 4. This Office of Confirmation as well as that of Baptism is to continue in the Church as long as that shall be Militant here on earth For S. Paul Heb. 6. l 2. joyns them together calling them Fundamentals and a Fundamental in one age is so in another Besides we have seen that Confirmation was the means used by the Apostles and doubtless not without their Lords directions and guidance of his Spirit for conveying the holy Ghost the Comforter into persons baptized and since that all ages have as much need of that ghostly strength as the age of the Apostles had and that the promise of it belongs to us all as well as to them as formerly hath been proved and since that we find no other means appointed instead of Confirmation for the conveighing of the gift of the holy Ghost then given by confirmation it remains that we conclude that Confirmation is still to continue And so the Church Catholick hath taught us both by her doctrine and practice as may be seen by the quotations cited above 5. That Bishops who succeed the Apostles are to be the Ministers of this holy Rite hath been shewn above of MATRIMONY FIrst holy Church instructs us in the ends of Matrimony which are three 1. The procreation of children 2. Aremedy against sin 3. A mutual help to each other Then the Priest requires the parties to be married by the terror of the dreadful judgment day to declare if they know any impediment why they may not be lawfully married which is as much care and caution as can be used by those that are not able to discern the secrets of the heart Then follows the Contract in the future tense whereby these persons mutually promise to the Priest Gods Minister before the Congregation to enter into that holy state of Wedlock and strictly to keep those sacred laws of marriage which Almighty God hath ordained This is that as I conceive which S. August de Gen. ad lit l. 11. c. 4. calls Votorum solennitatem the solemnities of vows and promises which was in his time and formerly an usual ceremony of marriage And of very good use is this solemnity for by this have the persons bound themselves to their duty by all the obligations that a sacred solemn vow or promise can lay upon the soul. Then the Priest asks Who gives this woman to be married to this man This was the old custome that the Bride should be given by the Father or friend Aug. de Gen. ad lit 11. c. 41. to which S. Paul may be thought to allude 2 Cor. 11. 2. I have espoused you to one husband that I might present you as a chaste virgin to Christ. And Psal. 45. 13. The Queen the Spouse shall be brought to the King The reason of this saith Learned Mr. Hooker l. 5. Eccl. Pol. Sect. 73. was That in ancient times all women which had not Husbands or Fathers to govern them had their Tutors without whose authority there was no act which they did warrantable and for this cause they were in marriage delivered unto their husbands by others Which custom retained hath still this use that it puts women in mind of a duty whereto the very imbecillity of their sex doth bind them namely to be always directed and guided by others Whether this were the very cause of this custom I will not determine nor what else was but whatsoever was the first cause of it this is certain that it is a decent custom For it cannot be thought fit that a woman whose chiefest ornament is modesty and shamefacedness should offer her self before the Congregation to marriage to any person but should rather be led by the hand of another and given by him After the marriage it self The man puts a Ring upon the womans finger The Ring hath been alwayes used as an especial pledge of faith and fidelity Nothing more fit to serve as a token of our purposed endless continuance in that which we never ought to revoke and therefore fitly used in marriage which is a contract not to be dissolved but by death Aurum nulla nor at praeter uno digito quem sponsus oppignâ—rasset pronubo annulo No woman was permitted to wear gold save only upon one finger which the husband had fastned to himself with a wedding Ring This he puts upon the fourth finger of the left hand because there is a vein that goes from thence to the heart by which is signified that the love should be hearty say some Rituals Then follows With my body I thée worship c. For the better understanding of this phrase we must know that anciently there were two sorts of wives One whereof was called the primary or lawful wife the other was called the half wife or Concubine The difference betwixt these two was only in the differing purpose of the man betaking himself to the one or the other If his purpose was only fellowship there grew to the woman by this means no worship at all but rather the contrary In professing that his intent was to add by his person honour and worship unto hers he took her plainly and clearly to be his Wife not his Concubine This is it which the Civil Law doth mean when it makes a Wife to differ from a Concubine in dignity The worship that grew unto her being taken with declaration of this intent was that her children became by this means free and legitimate heirs to their father Gen 25. 5 6. her self was made a mother over his family Lastly she received such advancement of state as things annexed to his person might augment her with Yea a right of participation was thereby given her both in him and even in all things which were his and therefore he saies not only With my body I thée worship but also with all my worldly goods thée endow The former branch having granted the principal the later granteth that which is annexed thereto Hooker Eccl. Pol. l. 5. Sect. 73. The Iews anciently used the same phrase Godwin Jew Customs Be unto me a wife and I according to the word of God will worship honour and maintain thee according to the manner of husbands amongst the Iews who worship honour and maintain their wives And
to his several needs let him make trial awhile and spend that time in them which he spends in humane compositions let him study them as earnestly as he does books of less concernment let him pray the holy Spirit that made them to open his eyes to see the admirable use of them let him intreat holy and learned guides of Souls to direct him in the use of them and by the grace of God in the frequent use of them he may attain to the Primitive fervour and come to be a Man as holy David was after Gods own heart S. HIER in Epitaph Paulae In the Morning at the third sixth and ninth hour in the Evening at midnight Davids Psalms are sung over in order and no Man is suffered to be ignorant of Davids Psalms These PSALMS we sing or say by course The Priest one verse and the People another or else one side of the Quire one verse and the other side another according to the ancient practice of the Greek and Latin Church Socrat. Hist. l. 6. c. 8. Theodoret. l. 2. c. 24. Basil. Ep. 63. And according to the pattern set us by the Angels Esay 6. 3. who sing one to another Holy Holy Holy These reasons may be given for this manner of Singing by course First that we may thus in a holy emulation contend who shall serve God most affectionately which our LORD seeing and hearing is not a little pleas'd Ter. l. 2. ad ux Secondly that one relieving another we may not grow weary of our service S. Aug. l. Conf. 9. c. 7. When we say or sing these Psalms we are wont to stand by the erection of our bodies expressing the elevation or lifting up of our souls to God while we are serving him in these holy employments At the end of every Psalm and of all the Hymns except TE DEUM which because it is nothing else almost but this Glory be to the Father c. enlarg'd hath not this Doxology added we say or sing Glory be to the Father and to the Son and to the holy Ghost which was the use of the ancient Church never quarrel'd at by any till Arius who being prest with this usage as an argument against his Heresie of making the Son inferiour to the Father laboured to corrupt this Versicle saying Glory be to the Father by the Son in the Holy Ghost Theodoret Hist. l. 2. c. 24. The Church on the contrary was careful to maintain the ancient usage adding on purpose against Arrius As it was in the beginning is now and ever shall be Conc. Vas. can 7. Now if this joyful Hymn of Glory have any use in the Church of God can we place it more fitly than where it now serves as a close and conclusion to Psalms and Hymns whose proper subject and almost only matter is a dutiful acknowledgment of Gods excellency and glory by occasion of special effects As an Hymn of Glory is fit to conclude the Psalms so especially this Christian Hymn wherein as Christians not as Jews and Pagans we glorifie God the Father Son and holy Ghost by which Christian conclusion of Davids Psalms we do as it were fit this part of the Old Testament for the Service of God under the Gospel and make them Evangelical Offices LESSONS AFter the Psalms follow two LESSONS one out of the Old Testament another out of the New This was the ancient custome of all the Churches in Egypt Cassian l. 2. cap. 4. who sayes it was not taught by men but from heaven by the ministery of Angels This choice may be to shew the harmony of them for what is the Law but the Gospel foreshewed what other the Gospel but the Law fulfilled That which lies in the Old Testament as under a shadow is in the New brought out into the open Sun things there prefigured are here perform'd Thus as the two Seraphims cry one to another Holy holy holy Esay 6. 3. So the two Testaments Old and New faithfully agreeing convince the sacred truth of God First one out of the Old Testament then another out of the New observing the method of the holy Spirit who first published the Old then the New first the precepts of the Law then of the Gospel Which method of their reading either purposely did tend or at the least wise doth fitly serve that from smaller things the mind of the hearers may go forward to the knowledge of greater and by degres climb up from the lowest to the highest things sayes incomparable Hooker A wise constitution of the Church it is thus to mingle Services of several forts to keep us from wearisomness For whereas devout Prayer is joyned with a vehement intention of the inferior powers of the soul which cannot therein continue long without pain therefore holy Church interposes still somewhat for the higher part of the mind the understanding to work upon that both being kept in continual exercise with variety neither might feel any weariness and yet each be a spur to other For Prayer kindles our desire to behold God by speculation and the mind delighted with that speculation takes every where new inflammations to pray the riches of the mysteries of heavenly wisdom continually stirring up in us correspondent desires to them so that he which prayes in due sort is thereby made the more attentive to hear and he which hears the more earnest to pray The Minister that reads the Lessons standing turning himself so as he may be best heard of all such as are present Rubr. 2. before Te Deum Turning himself so as he may best be heard of all that is turning towards the people whereby it appears that immediately before the Lessons he lookt another way from the people because here he is directed to turn towards them This was the ancient custom of the Church of England that the Priest who did officiate in all those parts of the Service which were directed to the people turn'd himself towards them as in the Absolution See the Rubr. before Absol at the Communion Then shall the Priest or Bishop if present stand and turning himself to the people say c. So in the Benediction reading of the Lessons and holy Commandments but in those parts of the office which were directed to God immediately as Prayers Hymns Lauds Confessions of Faith or Sins he turn'd from the people and for that purpose in many Parish-Churches of late the Reading-Pew had one Desk for the Bible looking towards the people to the Body of the Church another for the Prayer-Book looking towards the East or upper end of the Chancel And very reasonable was this usage for when the people were spoken to it was fit to look towards them but when God was spoken to it was fit to turn from the people And beâ—ides if there be any part of the World more honourable in the esteem of Men than another it is fit to look that way when we pray to God in publick that the
spirit of thy grace The BLESSING We end our Service with a BLESSING which is to be pronounced by the Bishop if he be present See the Rubrick before the Blessing in the Communion-Service Then the Priest or Bishop if present shall let them depart with this Blessing This is order'd for the honour of the Bishops authority Heb. 7. 7. Without contradiction the less is blessed of the greater Therefore blessing being an act of Authority the Bishop ought not to be blest by the Priest but the Priest by the Bishop This blessing of the Bishop or Priest was so highly esteem'd in the Primitive times that none durst go out of the Church till they had received it according to the Councils of Agatha Can. 31. in the year 472. and Orleans the third Can. 22. And when they received it they did it kneeling or bowing down their heads And the Deacon to prepare them to it was wont to call out immediately before the time of the Blessing in such words as these Bow down your selves to the Blessing Chrys. Liturg. The Iews received it after the same manner Eccles. c. 50. v. 23. When the Service was finished the high Priest went down and lifted up his hands over the Congregation to give the blessing of the Lord with his lips and they bowed down themselvs to worship the Lord that they might receive the Blessing from the Lord the most high And doubtless did we consider the efficacy and vertue of this blessing of Priest or Bishop we could do no less than they did For it is God from heaven that blesses us by the mouth of his Minister We have his word for it Numb 6. 22. And the Lord spoke to Moses saying Speak to Aaron and his sons saying On this wise shall ye bless the children of Israel The Lord bless thee c. And they shall put my name upon the children of Israel And I will bless them And the same promise of Gods assistance and ratifying the Priests Blessing we have in the Gospel S. Matth. 10. 13. S. Luke 10. 5. where our Saviour charges his Apostles and Disciples that into whatsoever house they enter they should say not pray say with authority Peace be to this house and not if your prayers be servent or if they in the house joyn in prayer with you but if the Son of peace be there that is if he that dwells in the house hinders not nor resists your blessing if he be a person capable of so much good as your blessing for this is signified by this Hebrew phrase Son of peace your peace shall rest upon him but if he be not such a son of peace your blessing shall return to you again which it could not be said to do unless vertue together with the blessing had gone out from them The EVENING SERVICE differs little or nothing from the Morning and therefore what hath been said concerning the Morning office may be applyed to that The LITANY LItany signifies an humble an earnest Supplication These Forms of prayers call'd Litanies wherein the people are more exercised than in any other part of the Service by continual joyning in every passage of it are thought by some to have been brought into the Church about four hundred years after Christ in times of great calamity for the appeasing of Gods wrath True it is that they are very seasonable prayers in such times and therefore were by Gregory and others used in their Processions for the averting of Gods wrath in publick calamities but it is as true that they were long before that time even in the first Services that we find in the Church used at the Communion-Service and other Offices as Ordination of Priests and the like witness Clem. Const. l. 8. c. 5 6 10. where we find the Deacon ministring to the people and directing them from point to point what to pray for as it is in our Litany and the people are appointed to answer to every Petition Domine miserere Lord have mercy And in all Liturgies extant as Mr. Thorndyke hath well observed in his Book of Religious Assemblies the same Allocutions or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are indeed Litanies may be seen And S. Aug. Ep. 119. c. 18 tells us of the Common-prayers which were indited or denounced by the voice of the Deacon All which make it probable that the practice of Litanies is derived from the Apostles and the custom of their time And S. Câ—rys in Rom. c. 8. seems to assert the same For upon that verse We know not what we should pray for as we ought but the Spirit helps our infirmities he saies thus In those daies amongst other miraculous gifts of the Spirit this was one Donum prâ—â—um the gift of making prayers for the Church to help the ignorance of the people that knew not what to pray for as they ought he that had this gift stood up and prayed for the whole Congregation and taught them what to pray for whose Office now the Deacon performs viz. by directing them from point to point what to pray for To every of which Petitions sayes Clem. above cited the people were to answer Domine Miserere This continual joyning of the people in every passage of it tends much both to the improving and evidencing that fervour and intention which is most necessary in prayers Hence was it that these Forms of prayers where the peoples devotion is so often excitedâ— quickned and exercised by continual Suffrages such as Good Lord deliver us We beseech thee to hear us good Lord were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earnest or intense Petitions In which if they were relished aright the earnest and vehement devotion of Primitive times still breaths and in these prayers if ever we pray with the Spirit Concerning the Litany of our Church we may boldly say and easily maintain it that there is not extant any where 1. A more particular excellent enumeration of all the Christians either private or common wants Nor 2. A more innocent blameless form against which there lies no just exception Nor 3. A more Artificial Composure for the raising of our devotion and keeping it up throughout than this part of our Liturgy In the beginning it directs our prayers to the right object the Glorious TRINITY For necessary it is that we should know whom we worship Then it proceeds to Deprecations or prayers against evil lastly to Petitions for good In the Deprecations as right method requires we first pray against sin then against punishment because sin is the greatest evil From all which we pray to be delivered by the holy actions and passions of CHRIST the only merits of all our good The like good order is observed in our Petitions for good First we pray for the Church Catholick the common mother of all Christians then for our own Church to which next the Church Catholick we owe the greatest observance and duty And therein in the first place for the principal
in will and deed Next S. Iohn who suffered Martyrdom in will but not in deed being miraculously delivered out of boyling Cauldron into which he was put before Port-Latin in Rome Lastly the holy Innocents who suffered in deed but not in will yet are reckoned amongst the Martyrs because they suffered for Christ whose praise these his witnesses confest and shewed forth not in speaking but in dying Collect for the day The reason of the choice of the Epistles Gospels and Collects for these dayes is plain these being all priviledged dayes that is days which have in Scripture their peculiar histories But â—or the Collect for S. Stephens day we may note in particular That as the Church offers up some of her Collects directly to the Second Person of the Trinity so one of them is this for S. Stephens day and very properly For as S. Stephen in the midst of his Martyrdom prayed to Jesus saying Lord Iesus receive my spirit and Lord lay not this sin to their charge so the Church in imitation of this blessed Proto-Martyr upon his day calls upon the Lord Jesus also desiring of him such a spirit as that of S. Stephen to love and pray for our Enemies which is that Heroical and Transcendant vertue which is peculiar to Christian Religion Before we endeavour to shew the antiquity of these days in particular it will not be amiss to give some account of the ancient observation of Saints dayes in general That the observation of Saints days was very ancient in the Church will appear by these testimonies following The Councel of Carthag 3. c. 47. tells us that the Church did celebrate the Passions and Anniversaries of the Martyrs This Counc was held in S. Augustines time S. Aug. in Psal. 88. Attend therefore my Dearly Beloved All of you unanimously hold fast God your Father and the Church your Mother Celebrate the Saints Birth-days so they Anciently called the dayes of their Death and Martyrdom with sobriety that we may imitate them that have gone before us that they may joy over us who pray for us that so the Blessing of God may remain upon us for ever Amen Amen Chrys. Hom. 66. ad Pop. Antioch The sepulchres of the Saints are honourable and their dayes are known of all bringing a festival joy to the world Before these S. Cyprian l. 4. ep 5. We celebrate the Passions of the Martyrs and their days with an anniversary commemoration And before him Anno 147. the Church of Smyrna says the same Enseb. Hist. l. 4. c. 15. If it be demanded why the Church kept the days of the Saints deaths rather than of their Birth or Baptism The answer may be 1. Because at their deaths they are born Citizens of Heaven of the Church triumphant which is more than to be born either a man or a Christian a member of the Church Militant whence as above said these days were usually styled by the Ancients Their Birth-days 2. Then do they perfectly triumph over the Devil and the world by which the Church Militant hath gained to her comfort an example of persevering constancy and courage and the Church Triumphant hath gained a new joy by the addition of a new member For surely if the Saints and Angels in heaven joy at the conversion of a sinner much more do they joy at the admission of a Saint into Heaven Thus much of the Saints days in general For these three holy days in particular that they are ancient S. Augustine shews us who hath Sermons upon all these days Tom. 10. And Chrysol who hath Sermons upon S. Stephen and Innocents And Origen in his Comment upon these words A voice was heard in Rama tells us the Church did and did well in it to keep the Feast of Innocents and there is as much reason for the keeping of S. Stevens day who was the first Martyr and of S. Iohns the beloved Disciple and Evangelist as for the keeping of Innocents and therefore it is to be thought that the Church did then as well observe them as this â—ince as we have proved she did keep the days of Martyrs Sunday after Christmas THis Sunday hath the Collect with Christmas-day and the Epistle and Gospel treat about the same business the birth of Christ for we have not yet done with the Solemnity of Christmas Thus great Solemnities have some days after them to continue the memory of them in prorogationem Festi Feast of CIRCVMCISION or Newyears-day THe Feast of the Circumcision is affirmed by Learned men to be of a later institution for though many of the ancients mention the Octave of Christmas and Newyears-day yet they do not mention or seem to keep it say they as a Feast of the Circumcision But suppose it be so yet surely it cannot be denied that there is reason enough for the keeping of this day solemn as it is the Feast of Christs Circumcision For as at Christmas CHRIST was made of a woman like us in nature so this day he was made under the Law Gal. 4. 5. and for us took upon him the curse of the Law being made sin for us and becoming a surety to the offended God for us sinners Which suretiship he seal'd this day with some drops of that precious blood which he meant to pour out whole upon the Cross. As by his Birth we received the adoption of Sons so by his Circumcision the redemption of the Law and without this his Birth had not availed us at all The Epistle Gospel and Collect are plainly fit for the day This Holy day hath no fast before it the Reason we shall shew and to save trouble we will here once for all shew Why some Holy-dayes have Fasts before them and then Why this and some other have none For the first It was the religious custom of the primitive times to spend the night or a greater part of it before the Holy-dayes in watching and prayers and tears partly to prepare them for the more solemn and religious observation of the Holy-day following partly to signifie that we should be as the blessed Saints were after a little time of mortification and affliction translated into glory and joy according to the Psalm Heaviness may endure dure for a night but joy cometh in the morning Thus after a Vigil comes a Holy-day These Vigils or night-watches being in continuance of time abused by the wickedness of some who under colour of those holy nightly exercises stole a liberty of intemperance lust and other villany were say some by the wisdom of holy Church to avoid scandal turn'd into Fasts which still retain the old name of Vigils The truth of this Assertion I question for neither do I find any decree of holy Church for bidding these Vigils the 35. Can. of the Counc of Eliber and the fifth Can. of the Counc of Altisiodorum or Auxeres which are usually produced to this purpose coming far short of such a prohibition nor is it so probable
shalt return This gift went far beyond the loss Paradise was the place from which we fell but we were this day carried up to heaven and mansions are there provided for us Chrys. in diem Christ ascended up into heaven in the sight of his Disciples that they and we might assuredly believe that we should follow and not deem it impossible for us body and soul to be translated thither Cypr. in diem This day hath proper Lessons and Psalms The First Lesson at Morning Service is Deut. 10. Wherein is recorded Moses going up into the Mount to receive the Law from God to deliver it to the Jews a type of Christs ascension into Heaven to send down the new Law the Law of Faith For when he ascended up on high he led captivity captive and gave gifts to men Apostles Evangelists Pastors and Teachers to publish the new Law to the world Ephes. 4. 8. The First Lesson at Even is 2 Kings 2. Wherein Elias his ascending into Heaven was a type of Christs Ascension but Christ went far beyond his type in many particulars Elias went up with a single Chariot but Christ was attended with thousands Psal. 68. 17. The Chariots of God are twenty thousand even thousands of Angels and the Lord ascending is among them Elias upon his ascension doubles his Spirit upon Elisha But Christ gave such an abundance of the holy Spirit to his Disciples upon his Ascension that they not only were filled with it themselves but it ran over upon others from them by laying on of hands they imparted it to others Acts 8. 17. We have no proper Second Lessons appointed but in Edw. 6. Liturgy were appointed S. Iohn 14. Ephes. 4. both very fit for the day Psalms for the Morâ— are 8. 15. 21. Psalms The 8. Psal. begins O Lord our Governour how excellent is thy name in all the world thou that hast set thy glory above the heavens This was fulfilled this day For this day he set his glory above the Heavens ascending from earthly humility to heavenly glory This made thy Name wonderful in all the world For hereby it appears that thou that didst before descend so low and wert for a time so vile reputed art greater than all Principalities and Powers in Heaven and Earth since some saw and all men now believe that thou didst ascend into Heaven whereby thou hast gotten A name above all names That at the Name of Iesus every knee should bow both of things in Hevven and earth Phil. 2. 9 10. Psal. 15. Who shall dwell in thy Tabernacle or who shall rest upon thy holy hill even he that hath clean hands c. shews both how just it was that Christ should ascend and rest upon the holy Hill the highest Heaven of which Mount Sion was a type for he of all others had clean hands and a pure heart and withal tells us the way which we must walk viz. the way of righteousness and holiness if we desire to follow Christ to heaven The 21. Psal. is to be understood of Christ. S. Aug. in loc Ver. 4. Thou gavest him a long life even for ever and ever his honour is great in thy salvation The raising him from death hath made his honour great and all the world to believe in him Glory and great worship shalt thou lay upon him by setting him at thy right hand in Heaven The rest of the Psalm is to the same purpose of Christs absolute triumph over his enemies which was this day fulfilled when he led captivity captive The Even Psalms are 24. 68. 108. Psalms The 24. was sung this day at Christs Ascension by a Quire of Angels some going before the Lord Christ knocking as it were at Heaven gates and singing Lift up your heads O ye gates and be ye lift up ye everlasting doors and the King of glory shall come in to whom other Angels in Heaven desirous to know who this King of glory was sing the next words Who is the King of glory The first Angels that waited upon our Lord in his Ascension answer The Lord strong and mighty even the Lord mighty in battel as ye may see by the prisoners that he leads captive in his triumph Therefore Lift up your heads O ye gates that never were yet opened to humane nature where never man yet entred S. Iohn 3. 13. Acts 2. 24. Heb. 10. 20. The other Angels as yet as it were amazed at the glory of the triumph ask again Who is the King of glory what Lord is it that is so mighty His heavenly Guard answer again The Lord of hosts he is the King of glory Theodor. in Psal. Then Heaven gates were opened and our dear Lord entred and took possession for us and prepared places for us S. Iohn 14. 2. The 68. Psal. at the 18. ver is by the Apostle applyed to the Ascension of Christ Ephes. 4. 8. Thou hast ascended up on high and led captivity captive It is not to be denied but that it may be applyed to others also for the Scripture is full of sense as to Moses For he from the bottom of the Red Sea went up to the top of Sinai leading with him the people of Israel that long had been captive to Pharaoh and there received gifts the Law the Priesthood but above all the Ark of the Covenant to be the pledge of Gods presence amongst them this is the literal sense This of Moses by analogy doth King David apply to himself to his going up to mount Sion and carrying up the Ark thither For all agree this Psalm was set upon that occasion The very beginning of it Let God arise shews as much the acclamation ever to be used at the Arks removing Num. 10. 35. This was done immediately upon his conquest of the Iohnsites whom he had taken captives what time for the honour of the solemnity he dealt gifts bread and wine to the people 1 Chron. 15. But in the prophetical sense this Psalm belongs to Christ to the Testimony of Iesus which is the Spirit of all prophesie Rev. 19. 10. For that was the greatest captivity that ever was led captive his the highest up-going higher than Sion or Sinai far that the most gracious and glorious triumph when Christ made a shew of Principalities and Powers of Hell triumphing over them in his own person Col. 2. 19. which was this days triumph Bishop Andrews Serm 7. in Pentecost In the 108. Psal. The Prophet awakes himself and his Instruments of Musick to give thanks to God among the people and among the Nations for setting himself above the heavens and his glory above all the earth which was most litterally fulfilled in his Ascension into Heaven and sitting down at the right hand of God It is true this Psalm is thought to be set upon another occasion viz. Gods promise of subduing the Ammonites and Idumeans under David for which he here vowes his best thanks yet for all this it may be and that principally meant
the general meditation and affection of the season We may therefore observe that as all the Gospels for Sundaies since Easter day hitherto are taken out of the beloved Disciple S. Iohn who therein gives us many of the last and most tender and affectionate words of our dear Lord before his Passion and Ascension his promising of a Comforter bidding them not fear bequeathâ—ing his peace to them and the like so now the two first Epistles are taken and most fitly out of the same Apostle who therein minds us with much earnest affection of that spirit which our Lord promised for our Comforter and of the great effect and sign of it the love of one another If saith he we love one another God dwelleth in us and his love is perfect in us Hereby know we that we dwell in him and he in us because he hath given us of his Spirit And the Epistle for the second Sunday exhorteth us in like manner To love one another as he gave commandment and he that keepeth his Commandments dwelleth in him and he in him and hereby we know that he abideth in us even by the Spirit which he hath given us In the Epistle for the third Sunday we are put in mind by S. Peter of submission and being humble for God gives grace to such of sobriety watching faith and patience in affliction with an exhortation to cast our care upon God who cares for us and shall perfect seâ—tle strengthen and stablish us which is according to what Christ said That he would not leave us Comfortless The fourth Epistle is out of Rom. 8. and is a comfort against afflictions as not worthy of that glory which shall be shewed upon us provided we be such as they whom the Apostle there speaks of who had received the first-fruits of the Spirit The Epistle for the fifth being taken out of S. Peter exhorts us to Love Peace Innocence and such spiritual affections and if any trouble us not to be afraid but to sanctifie the Lord God in our hearts The rest of the Epistles for all the days following relate much to the same business as newness of life and all the fruits and gifts of Gods holy Spirit and as a particular insight will sufficiently manifest But being not the first that are used in this season they seem to have been chosen with more indifferency for they are taken out of S. Paul and keep the very order of his Epistles and the place they have in each Epistle For of them the first are out of the Epistle to the Romans and so in order the next out of the Epistles to the Corinthians first and second Galatians Ephesians Philippians and Colossians for so far the Order reacheth till the time of Advent Only two of the Sundaies the 18. and 25. do vary from this method in the choice of their Epistles and there is reason for both And first for the 25. or last Sunday the reason is manifest for it being lookt upon as a kind of preparative or fore-runner of Advent as Advent is to Christmas and in S. Ieromes Lectionarius it is comprized within the time of Advent an Epistle was chosen not as hapned according to the former method but such an one as prophesied of Christs Advent or Coming for that plainly appears in This out of Ieremy Behold the time cometh saith the Lord that I will raise up the righteous branch of David which King shall bear rule and he shall prosper with wisdom and shall set up Equity and Righteousness again in Earth The like Prophesie is implyed in the Gospel and applyed to Iesus in the words of the people when they had seen his miracle This is of a truth the same Prophet that should come into the world And therefore when there are either more or fewer Sundays than 25 between Trinity and Advent if we so dispose of the Services as always to make use of this for the last of them it will be agreeable to reason and exemplary practice and that from time of old for we find such a Rule in Micrologus an ancient Ritualist The other Sunday that follows not the method of the rest is the 18. after Trinity for its Epistle is taken out of the first to the Corinthians not out of that to the Ephesians as other are for the Sundayes that go next before and after This seems to be occasioned by a particular circumstance for which a fit Epistle was to be found out though it were not taken out of its place in the usual order and that was the Ordination of Ministers for the understanding of which and the ancient care about Ordinations it will not be amiss to be somewhat the larger We may therefore note that what was said of Collects pag. 70. is true also of this order of Epistles and Gospels that it comes down to us from Ancient Times as appears by S. Hieromes Lectionarius above mentioned and other old Liturgists and Expositors And by them we find that it was the Custome of old to have proper Services for Wednesdays Fridays and Saturdayes in each Ember-week and then followed as with us the conferring of Holy Orders But care being taken that the Ordination should be performed after continuance the same day in Prayer and fasting and yet be done upon the Lords day also and because by ancient Canon that day was not to be fasted they therefore took this course to perform it on Saturday it being one of the Ember Fasts and yet in the Evening of it for that time was accounted as belonging to the Lords day following or if they would continue so long fasting to do it early in the morning following See Leâ— Epist. 81. ad Diosc. In regard therefore that this was accounted a Sundays work and that there had been so much Exercise and Fasting on Saturday the Sunday following had no publick Office and was therefore called Dominica Vacat or Vacans a vacant Sunday But it was afterwards thought better not to let that day pass in that manner nor to continue so long and late on Saturday in such Abstinence and Exercise and therefore the Ordination came to be dispaâ—cht sooner on Saturday and the Sunday following had a Service said on it which at first for some time was borrowed of some other days but afterwards One was fixt being fitted to the day or season with some respect in the frame of it to the Ordination at that time For although there were peculiar Readings Rites and Prayers for the Ordination it self as there is also in our Church much resembling the ancient Form yet besides that in the general Service of the day some reflexion was made on the business of Ordination Only the Vacant Sunday for the Ember week in September had no constant peculiar â—ervice for being fixt to a certain time â—fâ— that Month it chanceth that the said Sunday sometimes is the 18. after Trinity sometimes the 17. or sooner as Easter falls out and accordingly takes
the service of the 18. Sunday or some other before it as it happens to be that year But of old after other Vacant days had their proper Services this day continued for some while to make use of borrowing so Berno and Micrologus say it was in their times and what Service can we think could be more useful for that purpose than this of the 18th Sunday especially if we consider it with all the accessaries It had then In ancient Rituals as S. Hieromes Lectimarius S. Gregories Antiphonarius Liber Sacramentorum c. we find the service of Ember week placed immediately before â—â—t of this Sunday and the chief reason â—â—y be this aforesaid their affinity of matter Rupertus Tuitiens in his 12. Book De Divin Officiis and 18. Chap. is very â—â—pious in shewing how much the office of this day in that largeness it then had concern'd them that had the cure of souls and Berno Augiens in his 5. Chap. is as large in shewing how well it might serve in that regard for a supplement to the Vacant Sunday All which considered and withal that the usual order of the Epistles from 5. to the 25. was changed only in This and that according to the course of Easter the Ordination falls on this Sunday or some other before it we may very probably conclude that the choice of this Epistle and Gospel also was with design to exercise our meditations somewhat on the Ordination this day celebrated or not long before it And hereby a good ground was given to the Preacher in his Sermon for that was usually upon the Readings of the day to declare in a fit season the duty of Pastors and their flocks according as he saw occasion The Epistle is a Thanksgiving in behalf of the Corinthians for the grace of God which was given them by Iesus Christ It appears by what the Apostle saith of them in divers places that they had been taught by many learned Instructers and that many of them had much profited and abounded in many spiritual gifts And such gifts are here mentioned as are specially requisite for them that are Ordained to be Spiritual Guides as the being enriched in all utterance and in all knowledge and being behind in no good gift And the Gospel is of our Saviours answering a question of a Doctor of the Law of his silencing both Pharisees and Sadduces by his doctrine and questions whereby he shews how those whom he sends on Divine Messages should be qualified how able to speak a word in due season to give a reason of their faith and to convince gain-sayers This is the Gospel in the ancient Lectionary above mentioned and though some Churches use other yet we may observe that they are all very appliable to this occasion And the old Anthems or Versicles for the day S. Greg. Antiphonary which are to be found most of them in some Latin Services are herein most express desiring of God That his Prophets may be found faithful and speaking of being glad of going into the house of God Bringing presents coming into his Courts c. Of telling out among the Heathen that the Lord is King Of Moses hallowing an Altar and offering Sacrifices ascending into the Mount praying for the people of Gods shewing himself to him c. It is true that other Ordination-Sundays relate principally as is most meet to the chief Meditations of those special seasons wherein they fall but yet therein we may find matter very pertinent to this occasion How fit the Service of Trinity Sunday is in this regard hath already been declared p. 182. nor could any season have been more aptly chosen for this occasion In that of Lent the Epistle tells us what holiness of life is required in all and therefore certainly in them whom God hath called to such an holy profession and that saying of Christ in the Gospel for the same day that he was sent to the lost sheep c. may mind them of their duty who are sent by him to be Pastors of his flock The like Advertisements they may gather from both Epistle and Gospel of the Sunday of Ordination in time of Advent as may be obvious to view And no less proper is that Epistle which the Lectionary and some Churches appoint for the same day Let a man saith the Apostle there thus wise esteem us even as the Ministers of Christ and Stewards of the Secrets of God Furthermore it is required of Stewards that a man be found faithful Which Epistle with us and some other Churches is applyed to the Sunday next before this changing place with another Epistle not unfit for this occasion and more fit to come next to Christmas For by those words in it The Lord is even at hand it may excite us to such a preparation for the Feast of Christs coming in the flesh as may prepare us for that other coming in glory which we look for Thus have we taken a view of these Epistles and Gospels and upon occasion also of those which are used after Ordinations and somewhat also of the time when holy Orders were given Our Church herein keeps to the day that is most proper and that is to the Sunday which next follows the Ember Fast. A day on which Christ bestowed his Spirit upon his Apostles gave them their Commission and many wonderful gifts for the good of the Church For this and other reasons doth Leo shew how congruous the Lords day is for such a work Besides this may be added that a business of such consequence being done upon such a day is attended with more solemnity and presence of the Congregation See the discourse of Ember weeks pag. 149. and Leo Epist. 81. ad Diosc. The COLLECTS remain to be now spoken of and they in the same manner with the Epistles and Gospels have a general congruity with the affection of the season For as Faith Hope and Charity graces and gifts of the Holy Ghost are the general subject more or less of these Epistles and the same taught exemplified and confirmed in the Gospels so are these Collects certain general Invocations upon God for the assistance of his holy Spirit and bringing forth the fruits of it and consist usually of a most humble acknowledgment and a petition suitable as is above declared Pag. 85. And as we have taken there a brief view of the pious sense and spirit of these acknowledgments so will it not be amiss to do the same here concerning the petitions which in each Collect are some or other of these following or such like That God would be pleased to prevent and follow us always with his grace and with his mercy in all things direct and rule our hearts to stir up our wills pour into our hearts graff in them the love of his holy â—ame make us to have a perpetual fear and love of it to ask such things as shall please him to have the Spirit to think and do always such
imitate the Heavenly singing this at the Sacrament of his Body which the Angels did at the Birth of his Body And good reason there is to sing this for Christs being made One with us in the Sacrament as for his being made One of us at his Birth And if ever we be fit to sing this Angels song it is then when we draw nearest to the estate of Angels namely at the receiving of the Sacrament After the receiving of the holy Sacrament we sing an Hymn in imitation of our Saviour who after his Supper sung an Hymn to teach us to do the like Chrys. Hom. 83. S. Matth. And when can a Psalm or Hymn of thanksgiving be more seasonable and necessary than after we have received this heavenly nourishment Is it possible to hear these words This is my Body take and eat it Drink ye all of this This is my Blood and not be filled as with a kind of fearful admiration so with a sea of joy and comfort for the Heaven which they see in themselves Can any man receive this Cup of Salvation and not praise and bless God with his utmost strength of soul and body The Ancients did express their joy at this time in the highest manner that they could Some were so ravished with joy that they immediately offered themselves to martyrdom impatient of being longer absent from their so gracious Lord unable to keep themselves from expressing their love to Christ by dying for him the highest expression of love All men then counted it a sin to fully the day of their receiving the Eucharist with any sorrow or fasting these days they called daies of mirth daies of remission daies of Immunity solemn days Festival daies This Angelical Hyman was made of old by Ecclesiastical Doctors and who refuses it let him be excommunicated Conc. Toleâ— 4. c. 4. The Hymn being ended we depart with a BLESSING Goar in Euch. pag. 154. tells us That of old when the Communion Service was ended and the Deacon had dismist the people they would not for all that depart till they had the Blessing by this Stay saying in effect the same to the Priest that Iacob did to the Angel We will not let thee go unless thou blessest us The Priest therefore departing from them as our Saviour from his Disciples with a Blessing but first he comes down from the Altar by this descending shewing his condescension to the people in affection as well as in Body and standing behind the Pulpit Retro Ambonem whence the Blessing was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the people in this also imitating our Saviour S. Iohn 20. 9. who there gave the Blesâ—ing or peace of God standing in the midst by the place shewing how equally he stood affected to all how he would have his Blessings spread upon all Of BAPTISM HOly Churches aim being in all her Services to make them Reasonable that according to S. Paul 1 Cor. 14. We may all joyn with her in her Offices both with our spirit and understanding she hath been careful not only to put them into a known tongue but also to instruct us in the nature of them making thus her Prayer-Book a sum of Divinity Therefore here in the beginning she instructs out of holy Scripture concerning the necessity and efficacy of Baptism as very briefly so very pithâ—ly and fully First laying down this for a rule That we are all born in sin as it is Rom. 5. 18 19. all guilty in Adams fall so the Catholick Church spread over the world always understood it CON. MILEVAN c. 2. and therefore by our first birth have no right to heaven into which no unclean thing shall enter Ephes. 5. 5. Secondly that therefore there is need of a second birth to give us right to that as it is S. Iohn 3. 3. Except a man be born again he cannot enter into the Kingdom of God Thirdly that this second or new birth is by Water and the Holy Ghost S. Iohn 3 5. Except a man be born again of water and the Holy Ghost he cannot enter into the kingdom of God By Water and the Holy Ghost is there meant holy Baptism For first this is the most literal interpretation of the words for what is Baptism but Water and the Holy Ghost and therefore the best for that is certainly the sense of the Holy Ghost who as we all believe was the Author of the letter of the Scriptures and therefore of the literal sense where that is not contrary to but agreeable with the other Scriptures Now this literal sense given is agreeable to other texts as namely to Acts 8. 38. and 10. 47. Where Water is declared to be the element of Baptism And expresly again Ephes. 5. 26. Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water And as this is the most literal so is it the most Catholick interpretation of the words and therefore also the best by S. Peters rule 2 S. Pet. 1. 20. Knowing this first that no prophesie of Scripture is of private interpretation That this is the most Catholick interpretation appears by S. August l. 1. de peccator mer. rem c. 30. Tertul. de Bapt. and all the ancient interpreters upon the place who expound it all of Baptism And indeed if it were lawful to expound it otherwise seeing no other Scripture contradicts this literal sense I know not how it can be avoided but that men may lose all their Creed by playing so with Scripture leaving the letter for figures Thus are we instructed in the nature necessity and efficacy of holy Baptism that it is the only ordinary means of our Regeneration or second birth which gives us a right and title to Heaven Then is prescribed a Prayer usually called the Benediction or Consecration of the Water which is used only for reverence and decency not for necessity as if the Water without this were not available to Baptism For as the Prayer hath it Iordan and all other maters are sanctified by Christ to the mystical washing away of sin So that there needs no Consecration here as in the other Sacraments there is where the Bread and Wine must be blessed by us saith S. Paul 1 Cor. 10. 16. before it be the Communion of the body and blood of Christ to us And that the Church does not think any Consecration of Water necessary appears in her office of PRIVATE BAPTISM where haste admitting no delays no such Prayer or blessing is used Then follows a Prayer for Gods merciful acceptance of the Infant that is brought that as he is to receive the Sacrament so he may receive all the benefits of it And lest any should doubt whether CHRIST will accept an Infant to Baptism and the Effects of it holy Church propounds to us the 10. chap. of S. Mark out of which she concludes CHRISTS love and good will to children in general For he
Salutations The Lord be with you Of the use of them p. 56. And with thy Spirit ib. Excellent Incentives to Charity 57. Let us pray Often used and why p. 58 59. Lord have mercy c. A short Litany Frequently used in Ancient Liturgies p. 59. Seasonable at all parts of the Service 60. Set before the Lords Prayer why p. 61. M. Of Marriage Three ends of it p. 273. The Contract of marriage called by S. Aug. Votorum Solennitas ib. The Bride given by Father or Friend why p. 274 c. The Ring a pledge of fidelity 275. Why upon the fourth finger of the left Hand ib. With my body I thee worship the meaning of it p. 275 c. The 128 Psalm tbe Epithalamium used by the Iews at Nuptials 278. Devout Prayer and the H. Communion very useful and highly Christian at Marriages 278 c. The Iews religious Solemnities at Marriages ib. The Primitive Christians used the like solemnities at Marriages which we do 279. which the Church received from the Apostles ibid. Maunday Thursday Dies Mandati why so called p. 135. Practice of the Church upon that day and form of reconciling Penitents p. 136. Missa Catechumenorum p. 209. Morning-Prayer Litany and Communion-Service Three distinct Services p. 210 c. The several places and times of the performance of them ib. Nine in the Morning the usual hour for the Communion-Service and why 212. Morning and Even Prayer to be said daily p. 2. 4. Publick Prayers of the Church call'd the Apostles Prayers why p. 4. O. Ornaments to be used in time of Divine Service and why p. 335. Offerings Oblations an high part of Gods Service p. 224. A duty of the Gospel proved 225 226 c. When most necessary 226 127. Offerings at the Churching of women p. 313. The Octave of Christmas p. 110. The Octave or Utas of High Feasts observed by our Forefathers p. 154. Vpon which some part of the service of the Feast repeated Why Eight days allowed to High◠Feasts 231. How the Prefaces for those Eight daies can be properly used on each of them p. 232. See Prefaces P. Priests are the Lords Remembrabrancers p. 9 10. Priests bound to say daily Morning and Evening prayer p. 2. The Reason of the Priests sometimes Kneeling and sometimes standing p. 65. The Priest giving the Blessing came down from the Altar and why p. 244 245. Priest what the word signifies It may be applyed to the Ministers of the Gospel Reasons why 337 c. Priests not a Iewish name why p. 341. Ministers of the Gospel call'd Priests by the P. Esay ibid. Prefaces proper for some great days p. 229. An argument that the Church intends the Prorogation and continuance of those Feasts ib. How this Prorogation to be understood p. 229 230. Praying with the Spirit A man may safely use Davids Forms as being composed by the Spirit p. 30 31. Donum Precum peculiar to the Apostles times p. 80. The Psalms read over every Moneth and why p. 27 28 c. Fit for every Temper and Time p. 30. Sung or said by Course by Priest and People and why p. 31 32. Standing why p. 32. Of the Translation of the Psalms in our English Liturgy p. 344. Objections against some passages in the Translation of the Psalms 344 c. R. The Rogation daies service and Procession formerly appointed p. 160. Rogation week why so called p. 160. Litanies and Fasting then ib. The Fast then is voluntary ib. No Fast betwixt Easter and Whitsuntide ibid. Passion Sunday why so called p. 133. Palm Sunday why so called ibid. Low Sunday why so called p. 154. Rogation Sunday p. 160. S. Septuagesima Sunday so called à consequentia numerandi p. 120. Septuagesima Sexagesima Quinquagesima Preparatives to Lent Regulars fasted those weeks p. 120 121. Secretae what they are the reason of them 86. The Sermon when p. 218. Vsually an Exposition of part of the Epistle or Gospel c. of the day ib. not above an hour long p. 220. Preachers in their Expositions appointed to observe the Catholick Interpretation of the old Doctors vid. p. 218 219. Golden Canons about Preachers p. 220. No Prayer before the Sermon but the Lords Prayer ibid. The Divine Service may be said privately and the reason why p. 333. T. Trinity Sunday the Octave of Pentecost or Dominica vacans p. 179. how ancient ibid. Proper Lessons p. 180. Of the Sundays after Trinity till Advent p. 182. The last Sunday after Trinity a Preparative to Advent hath therefore an Epistle purposely chosen out of the P. Jer. prophesying of Christs Advent p. 188 c. V. Visitation of the sick p. 281. The Orders of the Church about and at it ib. c. Examination of the Faith of the sick person p. 282. and of his Life and Conversation p. 283. No true Repentance without Restitution ibid. The sick person to be admonished to settle his estate p. 284. and to be liberal to the poor p. 285. Sick persons to send for the Priest p. 298. and to what purpose ib. Prisoners antiently Visited by the Arch-Deacon or Bishop p. 301. Verses or Versicles and Responds The Reason of placing the Verses after the Confession c. and before the Psalms 24 25. Versicles and Answers by Priest and People a holy emulation p. 62. Answers of the People the Benefit of them p. 63. Versicles and Resp. p. 311. Some of the Answers are not entire sentences but parts or ends of the foregoing Verses and the Reason why 312. The word Viaticum applied to more things beside the Eucharist p. 287. Only the Eucharist is Ultimum Viaticum ibid. Of Vigils turn'd into Fasts why p. 112. The Venite is an Invitatory Psalm p. 26. The Vestry why so called p. 329. W. Whitsunday p. 170. Appointed of old for solemn Baptism 172. Why called Pentecost ibid. and Whitsunday p. 173. and why p. 174. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Easter p. 175. Whitsunday hath Proper Lessons and Psalms ibid. Of the Antiquity of it p. 178. FINIS To your Liturgical Demands I make as good Return to you as I am able on this wise In the Preface c. 1. COMMEMORATIONS were the recital of the Names of famous Martyrs and Confessors Patriarchs Bishops Kings Great Orthodox Writers Munificent Benefactors which recitation at the Altar took up much time and those Names were anciently wont to be read out of DIPTYCHS or Folded Tables and tedious quarrels have been anciently about dispunging some Names out of the DIPTYCHS which have run into schisms 2. SYNODALS were Synodical Constitutions such as are in Linwood wont to be read on Sundayes in time of Service to the great waste of time and you may remember that our Canons of Anno 1604. are appointed to be read at least once a year in all Churches 3. The PYE I should suppose did come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Table of Order how things should be digested
Capellae hujus Iesu â—mni adparatu adest tandem Reverendissimus in Christo pater Honourandissimus Lancelotus Episcopus Wintoniensis Septembris 17. Anno I620 Hora octava matutina aut circiter erat autem dies Dominicus Episcopus Capellam statim ingressus induit se pontificalbus quem secuti itidem qui ipsi à sacris domesticis aderant Matthaeus Christopherus Wren SS Theol. Bacc. Sacerdotalibus induuntur Egressus dein cum illis Episcopus convenarum magna stipante caterva Fundatorem affari orditur in haec fere verba Captain Smith you have been an often and earnest Suiter to me that I would come hither to you now that we are come hither to you what have you to say to us Tum ille praefata humiâ—lime Reverentia schedulam porrigit quam suo nomine recitari cupit per Willielm Cole qui Episcopo à Registris erat eam ille ad nutum Episcopi clara voce sic perlegit IN the Name of Richard Smith of Peer-tree in the County of Southampton Esquire Right Reverend Father in God I present unto you the state of the Village of Weston and the Hamlets Itchin Wolston Ridgeway and the part of Bittern Mannor being all of the Parish of S. Maries near Southampton in the Diocess of Winton as well in his own as in the name of the Inhabitants of the said Village Hamlets c. wherein are many Housholds and much people of all sorts who not only dwell far from the Church but are also divided from the same by the great River of Itchin where the passage is very broad and often dangerous and very many times on the days appointed for Common-Prayer and that Service of God so tempestuous as the River cannot be pass'd and so the people go not over at all or if any do yet they both go and return back in great danger and sometimes not the same day Besides in the fairest weather at their return from Church they press so thick into the Boat for haste home that often it proves dangerous and ever fearful especially to women with child old impotent sickly people and to young children many times also they are forced to baptize their children in private Houses the water not being passable and when they lye sick they are without comfort to their souls and dye without any Ghostly advice or counsel their own Minister not being able to visit them by reason of the roughness of the water and other Ministers being some miles off remote from them And thus much formerly having been presented to your Predecessor he favourably gave leave to the said Richard Smith to erect a Chappel on the East-side of the said River at the only proper Cost and Charges of him the said Richard Smith which Chappel being now finish'd with intent and purpose that it may be dedicated to the worship of God that his Holy and Blessed Name might there be honour'd and called upon by the said R. Smith his Family and the Inhabitants aforesaid who cannot without great danger pass over unto their Parish Church I in the name of the said Richard Smith and in the names of them all do promise hereafter to refuse and renounce to put this Chappel or any part of it to any prophane or common use whatsoever and desire it may be dedicated and consecrated wholly and only to religious uses for the Glory of God and the Salvation of our Souls In which respect he humbly beseecheth God to accept of this his sincere intent and purpose and he and they are together humble Suiters unto your Lordship as Gods Minister the Bishop and Ordinary of this Diocess in Gods stead to accept of this his Free-will offering and to decree this Chappel to be severed from all common and profane uses and so to sever it as also by the Word of God and Prayer and other Spiritual and Religious Duties to dedicate and consecrate it to the sacred Name of God and to his Service and Worship only promising that we will ever hold it as an holy Place even as Gods House and use it accordingly and that we will from time to time and ever hereafter as need shall be see it conveniently repair'd and decently furnisht in such sort as a Chappel ought to be And that we will procure us some sufficient Clerk being in the Holy Order of Priesthood by your Lordship as Ordinary of that place and by your Successors to be allowed and licens'd and unto him to yield competent Maintenance to the end that he may take upon him the Cure of the said Chappel and duly say divine Service in the same at times appointed and perform all other such offices and duties as by the Canons of that Church and the Laws of the Realm every Curate is bound to perform Post haec Episcopus CAptain Smith is this the Desire of you and your Neighbours Quo affirmato Ille In the Name of God let us begin Orditur igitur à Psalmo 24. THe earth is the Lords and all that is therein c. Alterni vero respondent uterque Sacellanus sic deinceps ad finem Psalmi dicta autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paulatim se promovet Episcopus ad portam Capellae atque recitat è Psalmo 122. I Was glad when they said unto me we will go into the House of the Lord. Our feet shall stand in thy Gates O Jerusalem Substitit it aque prae foribus universa multitudo intrante Episcopo Fundatore cum Sacellanis qui genua statim flectunt ubi spectari commodè audirique possint à plebe atque Episcopus infit Let us dedicate and offer up unto God this Place with the same prayer that King David did dedicate and offer up his I Chron. 29. 10. BLessed be thou O Lord our God and the God of our Fathers for ever and ever c. usque ad finem vers 18. paucis mutatis Deinde MOst glorious God the Heaven is thy Throne and the Earth is thy Footstool what house then can be built for thee or what place is there that thou canst rest in Howbeit we are taught by thy Holy Word that thy will is not to dwell in the dark Cloud but that thy delight hath been ever with the Sons of Men so that in any place whatsoever where two or three are gathered together in thy name thou art in the midst of them But specially in such places as are set apart and sanctified to thy name and to the memory of it there thou hast said thou wilt vouchsafe thy gracious Presence after a more special manner and come to us and bless us Wherefore in all Ages of the world thy Servants have separated certain places from all prophane and common uses and hallow'd unto thy Divine Worship and Service either by inspiration of thy blessed Spirit or by express Commandment from thine own mouth By inspiration of thy holy Spirit So didst thou put into the heart of thy Holy Patriarch Iacob to
erect a stone in Bethel to be an house to thee which act of his thou didst call for and highly allow of By express Commandmeâ—t from thine own mouth So did Moses make thee the Tabernacle of the Congregation in the Desert which thou didst honour by covering it with a Cloud and filling it with thy Glory And after when it came into the heart of thy servant David to think it was in no wise fitting that himself should dwell in an house of Cedar and the Ark of God remain but in a Tabernacle thou didst testifie with thine own mouth that in that David was so minded to build a House to thy Name it was well done of him to be so minded though he built it not The material Furniture for which house though his Father plentifully prepared yet Solomon his Son built it and brought it to perfection To which House thou went pleased visibly to send fire from Heaven to consume the Sacrifice and to fill it with the Glory of thy presence before all the people And after when for the sins of thy people that Temple was destroyed thou didst by thy Prophets Aggai and Zachary by shewing how inconvenient it was that they should dwell in cieled houses and let thy house lye waste stir up the spirit of Zorobabel to build thee the second Temple anew which second House likewise by the fulness of the Glory of thy presence thou didst shew thy self to like and allow of Neither only wert thou well pleased with such as did build thee these Temples but even with such of the people afterwards as being moved with zeal added unto their Temple their Mother Church lesser places of prayer by the names of Synagogues in every Town throughout the Land for the Tribes to ascend up to worship thee to learn thy holy will and to do it Which very Act of the Centurion to build thy people a Synagogue thou didst well approve and commend in the Gospel And by the bodily presence of thy Son our Saviour at the feast of the Dedication testified by S. Iohn didst really well allow of and do honour to such devout Religious services as we are now about to perform Which also by thy holy Word hast taught us that thine Apostles themselves and the Christians in their time as they had houses to eat and drink in so had they also where the whole Congregation of the Faithful came together in one place which they expressly called Gods Church and would not have it despised nor abused nor eaten nor drunken in but had in great Reverence being the very place of their holy Assemblies By whose godly examples the Christians in all Ages successively have erected and consecrated sundry godly houses for the Celebration of Divine Service and Worship Monuments of their Piety and Devotion as our eyes see this day We then as Fellow-Citizens with the Saints and of the Houshold of God being built upon the Foundation of the Apostles and Prophets Jesus Christ himself being the head corner-stone walking in the steps of their most holy Faith and ensuing the examples of these thy Patriarchs Prophets and Apostles have together with them done the same work I say in building and dedicating this house as an habitation for thee and a place for us to assemble and meet together for the observation of thy Divine Worship invocation of thy Name reading preaching hearing thy most holy Word administring thy most holy Sacraments above all in thy most holy place the very gate of Heaven upon earth as Iacob nam'd it to do the work of Heaven to set forth thy most worthy praise to laud and magnifie thy most glorious Majesty for all thy goodness to all men especially to us of the Houshold of Faith Accept therefore we beseech thee most gracious Father of this our bounden duty and service accept this for thine house and because thine Holiness becomes thine house for ever sanctifie this house with thy gracious presence which is erected to the honour of thy most glorious Name Now therefore arise O Lord and come into this place of thy rest thou and the ark of thy strength Let thine eye be open towards this House day and night Let thine ears be ready towards the Prayers of thy children which they shall make unto thee in this place and let thine heart delight to dwell here perpetually And whensoever thy servants shall make to thee their petitions in this House either to bestow thy good graces and blessings upon them or to remove thy punishments judgments from them hear them from Heaven thy dwelling place the Throne of the glory of thy Kingdom and when thou hearest have mercy and grant O Lord we beseech thee that here and elsewhere thy Priests may be cloathed with Righteousness and thy Saints rejoyce in thy Salvation And whereas both in the Old and New Testament thou hast consecrated the measuring out and building of a material Church to such an excellent Mystery that in it is signified and presented the fruition of the joy of thy Heavenly Kingdom we beseech thee that in this material Temple made with hands we may so serve and please thee in all holy Exercises of Godliness and Christian Religion that in the end we may come to that thy Temple on high even to the holy places made without hands whose Builder and Maker is God so as when we shall cease to pray to thee on Earth we may with all those that have in the like manner erected such places to thy Name and with all thy Saints eternally praise thee in the highest Heavens for all thy goodness vouchsafed us for a time here on earth and laid up for us there in thy Kingdom for ever and ever and that for thy dear Sons sake our Blessed Saviour Jesus Christ to whom c. BLessed Father who hast promised in thy holy Law that in every place where the remembrance of thy Name shall be put thou wilt come unto us and bless us according to that thy promise come unto us and bless us who put now upon this place the memorial of thy Name by dedicating it wholly and only to thy Service and Worship Blessed Saviour who in the Gospel with thy bodily presence didst honour and adorn the Feast of the dedication of the Temple at this dedication of this Temple unto thee be present also and accept Good Lord and prosper the work of our hands Blessed Spirit without whom nothing is holy no person or place is sanctified aright send down upon this place thy sanctifying power and grace hallow it and make it to thee an holy habitation for ever Blessed and glorious Trinity by whose Power Wisdom and Love all things are purged lightened and made perfect enable us with thy Power enlighten us with thy Truth perfect us with thy Grace that both here and elsewhere acknowledging the glory of thy eternal Trinity and in the Power of thy Divine Majesty worshipping the Unity we may obtain to the
precatur denuo LOrd God of Abraham Isaac and Iacob who because thou art the God not of the dead but of the Living shewest hereby that they are living and not dead and that with thee do live the spirits of all them that dye in the Lord and in whom the Souls of them that are Elect after they be delivered from the burden of this flesh be in joy and felicity thou hast said thou wilt turn men into small dust and after that wilt say Return again you Children of men Thou art the God of Truth and hast said it thou art the God of power and might and wilt do it by that power whereby thou art able to subdue all things unto thy self and bring to pass whatsoever pleaseth thee in Heaven and Earth with whom nothing is impossible Lord Jesu Christ who art the Resurrection and the Life in whom if we believe though we be dead yet shall we live who by thy death hast overcome death and by thy rising again hast opened to us the Gate of everlasting life who shalt send thine Angels and gather the bodies of thine Elect from all the Ends of the Earth and especially those who by a mystical union are flesh of thy flesh and in whose hearts thou hast dwelt by Faith we humbly beseech thee for them whose bodies shall in this place be gathered to their Fathers that they may rest in this hope of Resurrection to eternal life through thee O blessed Lord God who shalt change their vile bodies that they may be like thy Glorious body according to the mighty working whereby thou art able to bring all things even death and all into subjection to thy self Holy and blessed Spirit the Lord and giver of life whose Temples the bodies of thy Servants are by thy sanctifying Grace dwelling in them we verily trust that their bodies that have been thy Temples and those hearts in which Christ hath dwelt by Faith shall not ever dwell in corruption but that as by thy sending forth thy Breath at first we received our Being Motion and Life in the beginning of the Creation so at the last by the same Spirit sending forth the same breath in the end of the Consummation Life Being and Moving shall be restored us again so that after our dissolution as thou didst shew thy holy Prophet the dry bones shall come together again Bone to his Bone and Sinews and Flesh shall come upon them and thou shalt cause thy Breath to enter into them and we shall live and this Corruption shall put on Incorruption and this Mortal shall put on Immortality God the Father God the Son and God the Holy Ghost accept sanctifie and bless this place to that end whereunto according to thine own Ordinance we have ordain'd it even to bestow the Bodies of thy Servants in till the number of thine Elect being accomplished they with us and we with them and with all other departed in the true Faith of thy Holy Name shall have our consummation and Bliss both in Body and Soul in thy eternal everlasting glory Blessed Saviour that didst for this end dye and rise again that thou mightest be Lord both of the Living and the Dead whether we live or die thou art our Lord and we are thine living or dying we commend our selves unto thee have mercy upon us and keep us thine for evermore Reintrantes igitur Capellam cantant priorem partem Psal. 16. Conscendit suggestum Magister Matthaeus Wren Thema ei posterior pars vers 17. cap. 2. S. Ioan. Zelus domus tuae c. Agit de affectibus in Christo Zelo inter caeteros nec illo falso sed pro Deo nec caeco sed secundum scientiam pro Domo pro Cultu Dei de praesentia Dei praecipue in Templis magno non Morum solummodo nostrorum sed sâ—ei quoque Fidei incremento fulcimentoque Deum Locorum distinctione gaudere confirmat tum exemplo mirifice Jacobi tantopere distinguentis Bethel tum maximo omnium miraculo quo Christus Mercatores è Templo ejecit Enarratis Christi per hoc factum devotionibus concludit in debitam à nobis Templorum reverenâ—â—â—â— atque istius Fundatoris Encomium meritissimum Cantatur pars reliqua Vespertinae precationes incipiendo jam à Symbolo Apostolico secundum communem Ecclesiae formulam finiuntur FINIS Balsam in Nomâ—caâ— tit 2. 6. 2.
service p. 316. Reasons why 318 c. The advantage of having our Services performed in such places p. 320 321. That Service may be said privately and why p. 333 c. The Diptychs p. 217. Doxology or Glory be to the Father c. p. 25 32. Dominica Vacat or Vacans which and why so called p. 190. Dominica refectionis p. 132. Dominica in Albis or post Albas rather why so called p. 155. E. Ejaculations commended by S. Aug. p. 62 63. Of Ember-weeks p. 128. which they are ibid. Why Wednesday Friday and Saturday observed in them ibid. On Easter-day special Hymns instead of the usual Invitatory p. 141. Proper Psalms for it p. 143. and proper Lessons 145 c. The Antiquity thereof p. 147. Contention in the Church when to be kept p. 148. The determination of the Nicene Council about it ibid. How to find out Easter p. 150. Munday and Tuesday in Easter-week why kept p. 150. Easter solemnized of old Fifty days together 151. Baptism ministred anciently at no times but the Eves of Easter and Whitsuntide p. 153. The new Baptized come to Church in White Vestures with Lights before them ibid. Baptism ministred all times of the year p. 154. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Easter p. 175. Epiphany used of old for Christmas-day p. 115. Mistakes upon the Identity of the word ibid. In Latin Epiphany why ibid. Of the Antiquity thereof p. 116. Of the Sundaies after the Epiphany p. 116 c. Epistles p. 92. of the Antiquity and fitness of the Epistles and Gospels p. 92 93. Epistles from Trinity to Advent and the reason of their choice 185 c. F. Fast. See Lent Good-Friday c. If a Fast for an Holyday fall upon an Holy-day then the Fast is to be kept the day before that p. 114. To Feast on Friday is not to hold Communion with the Catholick Church but with the Turks p. 88. The Week of Fasts which and why so called p. 134. Festivals S. Andrew p. 198. Conversion of S. Paul p. 199. why kept rather than the day of his death ibid. S. Philip p. 202. S. James p. 204. The Apostles in the Primitive times had not several days of Solemnity saith Durandus not probably though p. 202. One day for all ibid. In the Latin Church the Calends or first of May. In the Greek the Feast of S. Peter and S. Paul ibid. No Fast on S. Philip and S. James why p. 204. S. John Baptist his Birth celebrated and why p. 204. His beheading 205. S. Michael and All Angels why a Feast then p. 205. Tutelar Angel of the Church of the Jews and so of the Christians p. 206. All Saints why kept p. 206. S. Stephen p. 106. 109. S. John H. Innocents The Observation of Saints Days ancient p. 107. The Days of Saints deaths kept rather than of their Births or Baptism why p. 108 â—â—9 â—ome Holy days have Fasts and some 〈◊〉 111 113 114. Purification of S. Mary p. 200. Feast of Circumcision or New-years day p. 110. Of a later institution ibid. Great solemnities have some days after them in Prorogationem Festi ibid. Font. Baptism to be at the Font p. 258. Why so called ibid. placed in the Church-Porch Significantly ibid. After in Churches but not all but only in the City Church hence called the Mother Church ibid. in high Veneration p. 259. G. Glory be to the Father c. is both Hymn and Creed p. 25. A fit Close for any religious Services ibid. Glory be to the Father c. said at the ends of Psalms never quarrelled by any till Arius 32. Glory be to the Father c. in the Litany p. 85. Glory be to thee O Lord. Reason of saying it when the Gospel is named p. 213. Thanks be to God for this Gospel Vsed to be said after the Gospel and the Reason of it p. 214. Godfathers p. 255. Good-Friday a most strict Fast. Why so called p. 137. The Gospel out of S. John why upon that day ibid. The Antiquity thereof p. 138. Gospel Râ—tes used at the reading of the Gospel p. 213 c. Standing at the Gospel ibid. To kiss the Book the Fashion in some places p. 214. Of Gospels and the reason of their choice p. 93. Reason of saying Glory be to thee O Lord at the Gospel 213 c. Of the Gospels from Trinity to Advent p. 183. H. Holy-days p. 88. They are either Fasting-days or Festivals p. 89. Are of excellent use ibid. Of the particular Festivals p. 90 91 92. Holy week which and why so called p. 134. Called also Great Week ibid. Holy Table so called considering the Eucharist as a Sacrament p. 327. The Altar so called considering the Eucharist a Sacrifice ibid. And so it is called Heb. 13. 10. and S. Matth. 5. 23. p. 328. Altars always had in high estimation p. 330. The Holy Tables set where the Altars stood ib. Of Hymns the Antiquity of them p. 42. Most properly to be Sung p. 44. And why ibid. The profit of it ibid. Standing the proper posture of Hymns ibid. Why 45. Te Deum framed miraculously by S. Ambrose and Aug. ib. Why Hymns after Lessons 46. And why those appointed ibid. Magnificat Nunc Dimittis quarrell'd at Answered p. 47. L. Lent The Antiquity thereof p. 122. In imitation of Moses Elias and our Saviour p. 123. Why not kept immediately after Christs Baptism p. 123,124 Why call'd Lent p. 125. In Lent the glory of the Altar's hid why 48. Benedicite then used p. 49. Te Deum Benedictus Magnificat Nunc Dimittis may be said more often Excepting in Lent and Advent why p. 48. The Litany p. 79. Vsed in Processions why ib. Vsed at the Communion Ordinations c. ib. Probable to be derived from the Apostles Times p. 80. Donum Precum ib. Of the Litany of our Church 81. The Sum of it 81 82. The Nature of it Short Ejaculations 82. The former part of the Litany may be said by a Deacon as in Cathedral and Collegiate Churches The Later peculiarly by the Priest and why 84 85. Secretae what they are The reason of them 86. The Litany when to be said and why then 87 88. The Litany a distinct Service p. 208. Lords Prayer p. 22. The frequent use thereof why ib. The Doxology omitted in the Lords Prayer why p. 23. But deliver us from evil Amen Said by the people when and why ib. Give us this day our daily Bread understood by the Fathers of the Eucharist 237 238. No prayer before Sermon but the Lords Prayer p. 220. The Lessons Of the choice of them out of the Old and New Test. p. 33 39. Mingling Services of divers sorts a wise Constitution of the Church why 34. At the Reading of the Lessons the Minister is to turn to the people 35 36. The Prophet Esay read last before Christmas and why p. 40. A several course in reading Lessons Ordinary p. 39. for Sundaies p. 40. for Saints days p. 41. The