therefore is it called also the Constantinopolitan Creed This Creed began to be used in Churches at the Communion Service immediately after the Gospel in the year of our Lord 339. Afterward it was established in the Churches of Spain and France after the custome of the Eastern Church Conc. Tolet 3. c. 2. and continued down to our times The Reason why this Creed follows immediately after the Epistle and Gospel is the same that was given for the APOSTLES CREED following next after the Lessons at Morning and Evening prayer To which the Canon of Toledo last cited hath added Another Reason of the saying it here before the people draw neer to the holy Communion namely That the breasts of those that approach to those â—readful mysteries may be purified with a â—â—ue and right faith A third reason is given by Dionys. Eccl. Hierar c. 3. par 2. 3. It will not be amiss to set down some passages of his at large because they will both give us a third reason of using the Creed in this place and discover to us as I conceive much of the ancient beautiful order of the Communion-Service The Bishop or Priest standing at the Altar begins the melody of Psalms all the degrees of Ecclesiasticks singing with him This Psalmody is used as in almost all Priestly Offices so in this to prepare and dispose our souls by holy affections to the celebration of the holy mysteries following and by the consent and singing together of divine Psalms to work in us an unanimous consent and concord one towards another Then is read by some of the Ministers first a Lesson out of the Old Testament then one out of the New in their order for the reasons before mentioned in the discourse of Lessons at Morning Service After this the Catechumens the possessed and the penitents are dismist and they only allowed to stay who are deem'd worthy to receive the holy Sacrament which being done some of the under Ministers keep the door of the Church that no Infidel or unworthy person may intrude into these sacred Mysteries Then the Ministers and devout people reverently beholding the holy signs not yet consecrated but blest and offered up to God on a by-standing Table called the Table of Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praise and bless the Father of Lights from whom as all good gifts so this great blessing of the Communion does come with the Catholick hymn of praise which some call the Creed others more divinely The Pontifical Thanksgiving as containing in it all the spiritual gifts which flow from Heaven upon us the whole mystery of our salvation when this hymn of praise is finished the Deacons with the Priest set the holy Bread and Cup of Blessing upon the Altar after which the Priest or Bishop saies the most sacred that is the Lords Prayer gives the Blessing to the people then they in token of perfect charity a most necessary vertue at this time of offering at the Altar S. Mat. 5. 23. salute each other After which the names of holy Men that have lived and died in the faith of Christ are read out of the Diptychs and their memories celebrated to perswade others to a diligent imitation of their vertues and a stedfast expectation of their heavenly rewards This commemoration of the Saints presently upon the setting of the holy signs upon the Altar is not without some mystery to shew the inseparable sacred union of the Saints with Christ who is represented by those sacred signs These things being rightly performed the Bishop or Priest that is to Consecrate washes his hands a most decent Ceremony signifying that those that are to do these holy Offices should have a special care of purity I will wash mine hands in innocency O Lord and so will I compass thine Altar Psal. 26. 6. After he hath magnified these divine gifts and God that gave them then he consecrates the holy Mysteries and having uncovered them reverently shews them to the people inviting them to the receiving of them Himself and the Priests and Deacons receive first then the people receive in both kinds and having all received they end the Service with a Thanksgiving which was Psal. 34. After the Epistle and Gospel and the confession of that Faith which is taught in holy Writ follows THE SERMON Amb. ep 33. ad Marcel Leo 1. Ser. 2. de Pascha which usually was an exposition of some part of the Epistle or Gospel or proper Lesson for the day as we may see in S. Augustine in his Serm. de Temp. according to the pattern in Nehem. 8. 8. They read in the book in the law of God distinctly and gave the sense and caused the people to understand the reading And the Preacher was in his Exposition appointed to observe the Catholick interpretation of the old Doctors of the Church as we may see in the 19. Can. of the sixth Council of Constantinople held in Trull The Canon is this Let the Governors of Churches every Sunday at the least teach their Clergy and people the Oracles of pieâ—y and true Religion collecting out of Divine Scripture the sentences and Doctrines of truth not transgressing the ancient bounds and traditions of the holy Fathers And if any doubt or controversie arise about Scripture let them follow that interpretation which the Lights of the Church and the Doctors have left in their writings By which they shall more deserve commendation than by making private interpretations which if they adhere to they are in danger to fall from the truth To this agrees the Canon made in Queen Elizabeths time Anno Dom. 1571. The Preachers chiefly shall take heed that they teach nothing in their preaching which they would have the people religiously to observe and believe but that which is agreeable to the Doctrine of the Old Testament and the New and that which the Catholick Fathers and Ancient Bishops have gathered out of that Doctrine These Golden Canons had they been duly observed would have been a great preservative of Truth and the Churches peace The Sermon was not above an hour long Cyril Catech. 13. Before the Sermon no prayer is appointed but the Lords Prayer the petitions being first consigned upon the people by the Preacher or Minister who is appointed to bid the prayers as it is in Edw. 6. and Queen Eliz. Injunctions that is to tell the people beforehand what they are at that time especially to pray for in the Lords Prayer which in the 55. Can. of the Constit Anno Dom. 1603. is called moving the people to joyn with the Preacher in praying the Lords Prayer Of old nothing was said before the Sermon but Gemina Salutatio the double Salutation Clem. Const. l. 8. c. 5. Optat. 1. 7. The Bishop or Priest never begins to speak to the people but first in the Name of God he salutes the people and the salutation is doubled that is the Preacher says The Lord be with you and the people answer
effectual as if God did pronounce it from Heaven So sayes the Confession of Saxony and Bohemia and so sayes the Augustan Confession and which is more so says S. Chrys. in his fifth Hom. upon Esay Heaven waits and expects the Priests sentence here on Earth the Lord follows the servant and what the servant rightly binds or looses here on Earth that the Lord confirms in Heaven The same sayes S. Gregory Hom. 26. upon the Gospels The Apostles and in them all Priests were made Gods Viâ—egerents here on earth in his Name and stead to retain or remit sins S. Augustine and Cyprian and generally Antiquity sayes the same so does our Church in many places particularly in the form Absolution for the sick but above all holy Scripture is clear S. Iohn 20. 23. Whosesoever sins ye remit they are remitted unto them Which power of remitting sins was not to end with the Apostles but is a part of the Ministry of Reconciliation as necessary now as it was then and therefore to continue as long as the Ministery of Reconciliation that is to the end of the world Ep. 4. 12 13. When therefore the Priest absolves God absolves if we be truly penitent Now this remission of sins granted here to the Priest to which God hath promised a confirmation in heaven is not the act of Preaching or Baptizing or admitting men to the holy Communion For all these powers were given before this grant was made As you may see S. Mat. 10. 7. As ye go preach saying c. And S. Iohn 4. 2. Though Jesus baptized not but his disciples And 1 Cor. 11. In the same night that he was betrayed he instituted and delivered the Eucharist and gave his Apostles authority to do the like Do this that I have done bless the Elements and distribute them Which is plainly a power of admitting men to the holy Eucharist And all these powers were granted before our Saviours Resurrection But this power of remitting sins mentioned S. Iohnâ— 20. was not granted though promised S. Matt. 16. 19. till Now that is after the Resurrection As appears first by the ceremony of Breathing signifying that then it was given And secondly by the word Receive used in that place Verse 22. which he could not properly have used if they had been endued with this power before Therefore the power of Remitting which here God authorizes and promises certain assistance to is neither Preaching nor Baptizing but some other way of Remitting namely that which the Church calls Absolution And if it be so then to doubt of the effect of it supposing we be truly penitent and such as God will pardon is to question the truth of God and he that under pretence of reverence to God denies or despises this power does injury to God in slighting his Commission and is no better than a Novatian saies S. Ambrose l. 1. de Poenit. cap. 2. After the Priest hath pronounced the Absolution the Church seasonably prayes Wherefore we beseech him to grant us true repentance and his holy spirit c. For as repentance is a necessary disposition to pardon so as that neither God will nor man can absolve those that are impenitent So is it in some parts of it a necessary consequent of pardon and he that is pardoned ought still to repent as he that seeks a pardon Repentance say Divines out to be continual For whereas Repentance consists of three parts as the Church teaches us in the Commination 1. Contrition or lamenting of our sinful lives 2. Knowledging and confessing our sins 3. An endeavour to bring forth fruits worthy of penance which the Ancients call satisfaction Two of these Contrition and Satisfaction are requisite after pardon The remembrance of sin though pardoned must always be grievous to us For to be pleased with the remembrance of it would be sin to us and for Satisfaction or amendment of life and bringing forth fruits worthy of penance that is not only necessary after pardon but it is the more necessary because of pardon for divers reasons as first because immediately after pardon the Devil is most busie to tempt us to sin that we may thereby lose our pardon and he may so recover us again to his captivity from which by pardon we are freed And therefore in our Lords prayer assoon as we have begg'd pardon and prayed Forgive us our trespasses We are taught to pray And lead us not into temptation suffer us not to fall into sin again which very method holy Church here wisely intimates immediately after pardon pronounced directing us to pray for that part of repentance which consists in amendment of life and for the grace of Gods holy Spirit enabling us thereunto Again Repentance in this part of it viz. an endeavour of amendment of life is the more necessary upon pardon granted because the grace of pardon is a new obligation to live well and makes the sin of him that relapsed after pardon the greater and therefore the pardoned had need to pray for that part of repentance and the grace of Gods holy Spirit that both his present service and future life may please God that is that he may observe our Saviours rule given to him that was newly cured and pardoned by him that he may go away and sin no more lest a worse thing happen to â—im S. Iohn 5. 14. There be three several forms of Absolution in the Service The first is that which is used at Morning Prayer Almighty God the Father of our Lord Iesus Christ c. And hath given power and commandment to his Ministers to declare and pronounce to his people being penitent the Absolution and Remission of their sins He pardoneth and Absolveth The second is used at the Visitation of the Sick Our Lord Iesus Christ who hath left power to his Church to absolve all sinners which truly repent of his great mercy forgive thée and by his Authority committed to me I absolve thée c. The Third is at the Communion Almighty God our heavenly Father who of his great mercy hath promised forgiveness of sins to all them that with hearty repentance and true faith turn to him Have mercy upon you pardon and forgive you c. All these several Forms in sence and virtue are the same For as when a Prince hath granted a Commission to any servant of his to release out oâ— Prison all penitent offenders whatsoever it were all one in effect as to the Prisoners discharge whether this servant sayes by virtue of a Commission granted to me under the Princeâ— hand and seal which here I shew I release this prisoner Or thus The Prince who hath given me this Commission He pardons you Or lastly The Prince pardon and deliver you the Prince then standing by and confirming the word of his Servant So is it here all one as to the remission of sins in the penitent whether the Priest Absolves him after this form Almighty God who hath given me and all
for all times and so not unseasonable for this 3. Sunday Adv. The Epistle mentions the second coming of Christ the Gospel the first The Collect prayes for the benefit of this light This week is one of the four Ember weeks concerning which see after the first Sunday in Lent 4. Sunday Adv. The Epistle and Gospel set Christ as it were before us not prophesied of but being even at hand yea standing among us pointing him out as S. Iohn Baptist did to the people Behold the Lamb of God that takes away the sins of the world The Collect Prayes most earnestly and passionately to him to succour us miserable sinners Feast of CHRISTMAS-day THe Epistle Gospel and Collect are plainly suitable to the day all mentioning the birth of Christ. Besides this Feast hath proper Psalms in which some Verses are peculiar to the day as will appear if they be well considered The First Psalm for the Morning Service is the 19. The heavens declare the glory of God very suitable to the Feast for at His Birth a a new Star appeared which declared his Glory and Deity so plainly that it fetcht the Sages of the East to come and worship him S. Matt. 2. Where is he that is born King of the Iews for we have seen his Star in the East and are come to worship him The Second Psalm for the Morning is 45. Which at the beginning of it is a Genethliack or Birth-song of Christ The fairest of the children of men v. 3 And of his mighty success in subduing the Devil aâ—d the world by the word of truth of meekness and righteousâ—ess vers 5. c. The third is Psal. 85. which is principally set for the Birth of Christ. For it is a thanksgiving to God for sending a Saviour which should save his people from their sins the greatest captivity that is and therefore cannot properly be meant of any but Christ who was therefore call'd Iesus because be should save his people from their sins S. Matt. 1. 21. And so the Primitive Church understood it and therefore selected it out as a part of their Office for this day as being proper and pertinent to the matter of the Feast For the meeting here specified ver 10. 11. of Mercy and Truth Righteousness and Peace was at Christs birth who said of himself that he was the Truth who as he had a birth from Heaven to wit his Divine nature so had he another as Man from Earth from the Virgin which birth drew Righteousness to look from Heaven upon poor sinners with a favourable look and made righteousness and peace kiss for the delivering of sinners from their captivity True it is the Prophet in the first Verses speaks of this delivery as of a thing past Lord thou hast turn'd away the captivity of Iacob Yet for all this it may be a prophesie of our salvation by the coming of Christ hereafter for as S. Peter sayes Acts. 2 30. David being a Prophet and seeing this before spake of Christs Nativity as if it were already past The Evening Psalms are 89 110 132. The first and last of which are thankful commemorations of Gods merciful promise of sending our Lord Christ into the world that seed of David which be had sworn to establish and set up his Throne for ever For which O Lord the very heavens shall praise thy wondrous works and thy truth in the congregation of the Saints v. 5. Psal. 89. The Church was in affâ—iction now as is plain in both these Psalms but such was the joy that they were affected with at the promise of Christs birth and coming into the world that they could not contain but even in the midst of their misery break forth into Thanksgiving for it and how can the Church excite us better to Thanksgiving to God for the birth of Christ upon the day then by shewing us how much the promise of it afar off wrought upon the Saints of old The 110. Psalm expresly mentions the birth of Christ ver 3. The dew of thy birth is of the womb of the Morning as the morning dew brings forth innumerable fruit so shall the birth of Christ bring forth innumerable faithful people and therefore the Prophet here does as we should this day adore and praise the goodness of God for the birth of Christ the cause of so much good It is admirable to behold the frame of the Churches holy Office and Service this day In the First Lessons she reads us the prophesie of Christs coming in the flesh in the Second Lessons Epistle and Gospel she gives us the History of it In the Collect the teaches us to pray that we may be partakers of the benefit of his birth In the proper Preface for the day as also in the proper Psalms she sets us to our duty of Adoring and Glorifying God for his mercy In the Lessons and Gospels appointed holy Church does the Angels part brings us glad tydings of our Saviours Birth Behold I bring you glad tydings of great joy for unto you is born this day a Saviour which is Christ the Lord S. Luke 2. 10. In pointing the special Hymns and Psalms the calls upon us to do the Shepherds part to glorifie and Praise God for all the things that this day we hear and see ver 20. And to sing with the Angels Glory to God in the highest for this good will to Men. For the Antiquity of this day many testimonies might be brought out of the Ancients but because I intend brevity I shall be content with two beyond exception S. Augustine Ep. 119. witnesses that it was the custome of holy Church to keep this day And upon the five and twentieth of December in Psalm 132. S. Chrysostom makes a Sermon to prove that the keeping of Christmas-day was ancient even from the first times and that the Church kept the true day In the same same sermon he sayes It is a godly thing to keep this day Nay further that the keeping of this day was one of the greatest signs of our love to Christ. Amongst other Arguments which he uses there to perswade his hearers to keep this day he brings this that the custome of keeping this day was religious and of God or else it could never have been so early spread over the whole World in spight of so much opposition Orat. in Natal Dom. Tom. 5. Edit Savil. S. Stephen S. Iohn Innocents IMmediately after Christmas â—ollow as attendants upon this high Festival S. Stephen S. Iohn and Innocents not because this was the very time of their suffering but because none are thought fitter attendants on Christs Nativity than the blessed Martyrs who have laid down their lives for him from whose birth they received spiritual life And there being three kinds of Martyrdom I. In will and deed which is the highest 2. In will but not in deed 3. In deed but not in will in this order they attend S. Stephen first who suffered both
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
not due regard to the time of the Equinox it might happen that there might be two Easters in one year viz. one in the first Month and another in the last and none in the next year After our English Account Easter is found by finding out Shrove-Tuesday which is always the first Tuesday in the New Moon after Candlemas the Sunday six weeks after is Easter MVNDAY and TVESDAY in Easter-week THese two Holy days are added as Attendants upon Easter-day in honour of this high Feast and the more solemnity of it And we find S. Austin upon occasion mentioning them De civit Dei l. 22. c. 8. although both from him elsewhere and others we may gather that these two days were not all which at that time were added to the Feast For of old this Queen of Feasts as the Fathers call it was so highly esteemed that it was in a manner solemnized fifty days together even from Easter to Whitsuntide See Ambr. Ser. 61. Per hos quinquaginta dies nobis est jugis continuata Festivitas c. See also Euseb. de vit Constant. l. 4. c. 64. And Tertul. de Iejuniis And in his Book de Idol where he affirms that all the Heathen Festivals put together could not equal this one great and solemn Feast of the Christians From these and the like places some conclude and most probably That every day of that time the Christians met together in publick to sing with greatest joy Psalms and Allelujah to God Almighty and to take the Cup of Salvation the holy Communion praising the Name of the Lord. All which time they did not kneel at their prayers which was accounted a posture of mourners but Stand as upon Sundays they were wont in token of joy thus making every of those days equal in a manner to Sundays The reason of this so great and long Festivity at this time was principally because it was the Feast of Easter or of our blessed Lords Resurrection a principal Article of our faith for as S. Paul says 1 Cor. 15. If Christ be not risen we are yet in our sins and we Christians of all men mâ—st miserable Now that Christ is risen needs must there be in Christians hearts an overflowing of joy which in those times they expressed by such dayly publick exercises of Religion principally of receiving the holy communion the pledge of our resurrection as our Saviour says S. Iohn 6. He that eats my flesh shall live for ever that by this means the memory of the resurrection might be fixt deeply in their minds We must not think that the Christians then did keep all this Time holy so as to cease from labour for the poverty of many and the care and charity required in all would not permit that but only as to religious exercises and services As devotion abated the Feast was shortned yet long after Tertullian even till Gratians time and downward the whole week of Easter as also of Whitsuntide were reckoned among Holy-days Gratian. de Consec Dist. 3. And our Church though she enjoyâ—s only Munday and Tuesday of this week for Holy-days yet seems to me to commend the keeping holy of this whole week as also of the whole week after Christmas Ascension and Pentecost For she directs the proper Prefaces for Christmas Easter Ascen and Pentecost to be used every day the week after Which Prefaces are to be used only at the Communion as appears by the Rubricks so that by prescribing the Prefaces to be used upon every day of the week she doth withal prescribe the Communion every day likewise which is properly the keeping of a day Solemnly Holy and this weeks solemnity is principally as we have said for the expressing of our joy for our Lords Resurrection and the honour of the Feast which Christians were not willing to make shorter than the Jews Feast of unleavened Bread Among the Ancients there was another peculiar Reason for the keeping of the whole week of Easter Holy besides that of the Resurrection For they ministring Baptism except in case of necessity aâ— no other times but the Eves of Easter and Whitsunday did make it a part of their Festivity the week following to congratulate the access of a new Christian progeny the New Baptized coming each day to Church in white vestures with lights before them where Thanksgivings and Prayers were made for them with Instructions also to those that were of years of discretion for at that time there were many such that came in from Heathenism in the principles and ways of Christianity But afterwards when most of the baptized were Infants and so not capable of such solemnities this custome was altered and Baptism administred all times of the year as at the beginning of Christianity Tertul. de Bapt. S. Chrysost. Hom. 1. in Act. Apost 1. Sunday after Easter It was the custome of our fore-fathers to observe the Octave or Vtas of their high and principal Feasts and this is the Octave or eighth day after Easter Upon every Octave the use was to repeat some part of that Service which was perform'd upon the Feast it self and this is the reason that the Collect used upon Easter is renewed upon this day The Epistle exhorts the new baptized persons that are born of God to labour to overcome the World which at their baptism they vowed to do The Gospel shews how Christ conversed with his Disciples after his Resurrection instructing and confirming them in the faith of the Resurrection This Sunday is called Low-Sunday because it is Easter-day repeated the Octave of Easter but the Sunday before is high Easter and this is a lower Feast Low Easter in Latin Dominica in albis or rather Post Albas sc. depositas as some old Rituals call it because those that were baptized on Easter-eve wore seven days after white garments called Chrysoms signs of the purity which they received in Baptism which white clothes they this day put off 2. Sunday As the last Sunday instructed the young and new-born Christians how they should imitate Christ in a Resurrection from sin and death to life so this Sunday instructs the Shepherds of the flock how to imitate their great Shepherd And the Epipistle sets before us his great patience and goodness in the work of our redemption The Collect prayes for thankfulness and imitation of his holy life 3. Sunday after Easter Hitherto since Easter the Church hath been as it were overwhelmed in the joyful meditation of Christs Resurrection from the dead or chiefly about it and that hath been the subject of all the Collects since then Now in this Collect as somewhat also in one of the Readings aforegoing the Church reflects upon that other ancient Paschal Solemnity the general Baptism that was used at that time so that this Collect is for the new baptized or new Regenerates by Baptism desiring Almighty God who shews the light of his truth to them that be in error enlightning them by baptism which was therefore
Ruffin in Symb. Tertul. de praescrip This the Catholick Church received from the Apostles Holding this rule we shall be able to convince all Hereticks whatsoever that they be departed from the truth Irenaeus l. 1. c. 3 19. In the next place holy Church directs the Priest to examine the sick person concerning his life and conversation especially concerning these two particulars 1. Whether he forgives all the World 2. Whether he hath satisfied all injuries done to others without which the medicine of repentance which is necessary to the sick persons salvation will not profit him For the first our Saviour tells S. Matth. 6. 14. That unless we forgive others neither our persons nor our Prayers will be accepted God will not forgive us And for the second Non remittetur peccatum nisi restituatur ablatum Repentance without restitution and reparation of injuries cannot be true and serious or if it can it cannot profit Aug. ep 5. For if he that is injured by another cannot be forgiven of God unless he forgives him that injured him how can he that injures others and does not make him restitution hope for pardon Chrysost. Hom. 15. in S. Matth. The Priest therefore is to advise him that whereinsoever he hath injured any he should make satisfaction to the uttermost of his power By the uttermost of his power is not meant that he must give to the injured persons all his estate nor that he must restore four-fold for injuries done which was required in some cases under Moses Law by way of punishment rather than of satisfaction but that he be careful to the uttermost of his power that the person injured be so repair'd that he be no loser by him which is all that by the law of justice which commands to give every man their due is required Ezek. 33. 14 15. When I say to the wicked he shall surely die if he turn from his sin if he restore the pledge give again that he hath robbed it is not if he restore fourfold but if he restore that which he hath robbed he shall surely live Then the Priest is to admonish the sick person to settle his estate For the discharging of his own conscience and quietness of his Executors But holy Church exhorts men to do this work in their health that when they are sick they may not be troubled about the world but may bestow their whole time and care as it is fit about setling and securing their future estate And were men possest with that fear and trembling that S. Paul speaks of Phil. 2. 12. they would be careful to gain all the time that might be then to work out their salvation The Minister may not forget to move the sick person and that most earnestly to liberality towards the poor This is to have mercy upon our own souls saies S. Aug. or Christum scribere haeredem to make Christ our heir Foâ— when the poor receives from us Christ stands by and reaches out his hand to receive with them In as much as ye have done it to one of these little ones ye have done it to me S. Mat. 25. 40. As it is always necessary to be put in mind of this duty so especially at this time of sickness For then we are failing and therefore most necessary it is then to make friends of the unrighteous Mammon that when we fail they may receive us into everlasting habitations S. Luke 16. 9. Then we are going to give up our account to God and therefore then most necessary it is to do the best we can to procure a gracious Absolution at the day of judgment Now nothing seems more powerful with God to procure that than liberality to the poor Come ye blessed for I was hungry and ye gave me meat S. Mat. 25. 34 35. Here shall the sick person make a special Confession if he féel his conscience troubled with any weighty matter It would be considered whether every deadly sin be not a weighty matter After which Confession the Priest shall absolve him After which follows a most excellent prayer or two and the 71. Psalm all very fit to a sick persons condition as will appear without an Interpreter to the attentive Reader A most excellent and pious Benediction of the Priest concludes all and so ends this Office Of the Communion of the Sick THe Churches care for the sick ends not here For besides all this she appoints that if the sick person desires it the Priest may communicate him in his private house if there be a convenient place where the Curate may reverently minister Rubr. before priv Com. of Sick so was the ancient decree of holy Church Nic. Can. 13. Cod. Eccl. univer Generalitor omni cuilibet in exitu posito Eucharistiae participationem petenti Episcopus cum examinationâ— oblationem impertiat To every man that is ready to depart out of this world let the Bishop after examination and trial give the holy Communion if he desires it For this saies the Counsel is antiqua Canonica lex ut siquis vità excedat ultimo necessario viatico minime privetur This is the ancient law of the Church saies this Conc. there concerning him that is dying that whosoever he be he shall not be denied the last and most necessary viaticum of his life This viaticum or provision for the way is the holy Communion as is plain in the Canon cited For though as learned Albaspineus observes this word Viaticum was applyed to more things besides the Eucharist as to Alms to Baptism to Absolution which are all necessary helps in our journey to heaven Yet in this Canon I conceive the Viaticum or provision for the way to be the holy Eucharist For in the first part of the Canon it is call'd Vltimum Viaticum the last provision for the way which cannot be meant of any other properly but of the holy Eucharist For the rest for instance Absolution of which Albaspineus understands this Canon is Reconciliatio Altaribus a Reconciliation to the Altar or Sacraments as it was anciently call'd a fitting or qualifying of the Communicant for the holy Eucharist and therefore to go before it as the 76. Can. of Carth. 4. directs and for Alms they are part of the fruits of penance and so necessary to fit us for Absolution and Baptism is janua Sacramentorum the first admission into Christs Church which gives the first right to the Communion and Sacrament-of the Church and therefore all these being prâ—cedâ—â—ous to the holy Eucharist cannot be call'd any of them ultimum viaticum the last provision but only the Euchariâ—â— it self Besides in the last part of the Canon there is expresly mentioned the participation of the Eucharist which must be the same with the Viaticum in the first part as may appear by this The Canon immediately before this had â—rected that penitents especially those of the first or second degree should fulfil the Câ—urches tax before they