before he begins to pray prepareth the bearts of the people with this Preface saying Lift up your hearts and when they reply We lift them up unto the Lord they are thereby admonished to think of nothing but God Let us give thanks unto the Lord. These Verses are but Tables annext to the other of sursum corda and have reference to them Quis gratias agit Deo nisi qui sursum habet corda ad Dominum Who doth give thanks to God but he who hath his heart lift up unto the Lord with Augustine and elsewhere more fully De hoc tanto bono levati cordis non nobis gloriam quasi nostraurm virium tribuimus hoc enim continuo admonemur quia hoc dignum hoc justum est For this so great benefit of our hearts lifted up we ascribe not glory to our selves as proceeding from our own natural power For we are presently admonished It is meet and right so to do Much it is for the honor of this Preface that whereas the East and West in other parcels differed very much yet in this they both agreed as is to be seen in all the Liturgies extant of those ancient times whereof having given you instance for the Latine I shall for brevity sake onely for the Greek produce the Apostolical Constitutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop Lift up your hearts The People We lift them up unto the Lord The Bishop Let us give thanks unto the Lord The People It is meet and right The Bishop True it is very meet and right to praise thee the true God c. Proper Prefaces In the Church of Rome there were ten proper Prefaces which our Reformers desirous to contract the Office into more ease reduced to five Proper to days of more eminent remark Holy holy holy c. This Hymn was anciently called Trisagium because it consisted of three Holies I finde in antiquity two forms of Hymns under this name One thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy God holy Mighty holy Immortal have mercy on us This is that Hymn mentioned in the Trullan Councel as the frame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the ancient Fathers which Balsomon interpreteth to be the Fathers of the Councel of Chalcedon Extant it is in the Liturgy ascribed to Saint Basil but not in that of St. Chrysostom and therefore either that Liturgy must not be St. Chrysostoms who I conceive may best pretend to it or else this Hymn was not used in the Constantinopolitan Church until Proclus his time who upon the event of a Miracle had advice from Heaven to order the singing of it in his Church if there be any faith in those Historians who deliver it for truth The other form of Trisagium is this retained by our Church expresly and almost to a syllable agreeing with that in the Gregorian Service in Saint Chrysostoms Liturgy and before them in the Constitutions The composition is most excellent wherein the Celestial Quire are drawn into consort with the Church joyning as a Chorus in the words of the People magnifying his humanity saying Glory be to thee O Lord most high or rather as in the Original Hosanna to the Son of David Blessed is he that cometh in the name of the Lord Hosanna in the Highest for so it is in the Latine Translation set forth 2º Eliz. Osanna in excelsis Benedictus qui venit in nomine Domini Osanna in excelsis Saying Take eat this is my Body The recital of these words pass in the common vogue for a Consecration were I Romishly inclin'd I should rather impute unto them the power of Transubstantiation for that a bare Narrative can be qualified to consecrate is certainly new Divinity unknown to Scripture and Antiquity interpreting it Therefore I must adhere in judgement to those learned men who derive Consecration from the word of God and Prayer the very way by which our Saviour himself sanctified those Elements in his first institution Matth. 26. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling upon God for his blessing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving thanks in which action it must be supposed that Christ had more then a general design of saying Grace as we phrase it for those elements as Creatures ordained for common nutriment viz. An intention of invocating Gods blessing upon them in reference to those ends for which he meant by his institution to separate and depute them And though the Primitive Fathers in the Act of Consecration did usually joyn the Narrative of Christs Institution with the words of Blessing and Thanksgiving thereby as it were shewing their commission yet were they far from imagining that the Elements were sanctified any other way then by Prayer if they must be thought as sure none will question it to mean as they said Justin Martyr is express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Those viands by which our flesh and blood are nourished being blessed by the Prayer and Thanksgiving of the Priest we are taught became thereby the body and blood of Christ who was Incarnate Cyprian Panis ille super substantialis calix benedictione solemni consecratus i. e. That supersubstantial Bread and Wine consecrated by solemn benediction Nyssen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Eucharist is sanctified by the word of God and Prayer Cyril 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Invocation being made the Bread becomes the Body of Christ Hierome Quid patitur mensarum Minister ut supracosse tumidus efferat ad quorum preces Christicorpus sanguisque conficitur i. e. What aileth this Table-Servant and Deacon that he carryeth himself so loftily above those with whose Prayers the body and blood of Christ is effected in the Eucharist His Convert St. Austin Benedictus sanctisicatur illud quod est in Dominimensa Oratione i. e. The Symbols lying on the holy Table are blessed and sanctified by Prayer Nor do ◠finde in all Antiquity any one genuine piece of a different sence onely St. Ambrose in his de Sacramentis if it be his seemeth to vary Antequam consecretur panis est ubi autem verba Christi accesserint corpus est Christi before consecration it is meer bread but when once Christs words of institution are recited it becomes the body of Christ. Which yet is not directly opposite to what I have delivered before especially taking Ambrose intire for he begins his Chapter thus visscire quia verbis celestibus consecratur Accipe nunc quaesunt verbae Dicit Sacerdos Faec nobis hanc oblationem ascriptam rationabilem acceptabilem quod est figura corporis sanguinis Domini nostri Jesu Christi qui pridie quam pateretur c. i. e. But will you know that the Elements are Consecrated with heavenly words hear the words themselves The Priest saith Make this sacrifice which is the figure of the body and blood of Christ imputable reasonable acceptable for us who the night before he suffered
c. reciting Christs action at the institution from the Evangelists where the narrative of the institution being continued with the prayer of the Priest the consecration may seem to be compleated by those words though in truth the prayer it was that operated the main and without it the words could have effected nothing and this is the reason why both in the now Canon of the masse and the ancient Liturgies there is alwayes affixt a prayer of Benediction that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned before whose formes I shall here exhibit in reference to my former promise In the Romish Canon thus ut haec oblatio nobis corpus et sanguis fiat dilectissimi filii tui Domini nostri Jesu Christi that this oblation may become to us the body and blood of thy most beloved son our Lord Jesus Christ. In the Liturgy of St Basil God is invocated that he would send his holy spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the gifts there present that he would blesse and sanctifie them That of St. Chrysostome more full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blesse O Lord this holy bread make it the precious body of thy Christ. Elder then these the Clementine Constitutions Having premised the words of institution a mode observed by all Greek Liturgies herein differing from the Latine he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. we beseecb thee that thou wouldest graciously behold these oblations presented before thee thou God that wantest nothing and send down thy holy spirit upon this sacrifice being the commemoration of the Passions of our Lord Jesus to exhibit this bread as the body and this cup as the blood of thy Christ. Now it were I say vain to prefix with the Latines or to affix with the Greeks such an Invocation if the bare affirmative words of our Saviour his institution were consecration all sufficient By the marginal Ascription of the 1 B. of Edw. 6. we may observe from whence the custome is derived for the Minister to take the Elements into his hands upon his pronouncing of the words of institution I humbly offer it to better Judgements whither that direction being expunged by our second Reformers it would not be a safe and as proper a course to begin that action at these words Grant that we receiving these thy creatures c. and to continue the rite until the words of Institution be past For as I said before the words Invocation of Gods blessing joyntly with those of Christs Institution constitute the Consecration Now if the blessing of the symbols be as it is an essential part of Consecration then reason good that with the words whereby it is accommodated and applied the ceremony proper to it that I mean of imposing of hands should be used also neverthelesse I see not how the either precept or use thereof as Bucer suspected can at all officiat to the errour of Transubstantiation considering that the direction referreth not to the words of Institution which the Papists make the great operators in the conversion but to the words took bread and took the cup as is rightly noted in the Scotch Liturgy where the same direction is revived As to the words of Institution I must here note against all who pretend our service is taken out of the Masse-Book that the Church of Rome hath halved them as well as the Communion it self For whereas our Church agreeable to the general manner of all other Liturgies indeed agreeable to St. Paul and his associate St. Luke who supplied what St. Matthew and St. Mark had omitted after these words This is my body continueth which is given for you the Cannon of the Masse chops off the words Quod pro vobis traditur contenting it self with Hoc est corpus meum Though all our Liturgies stand silent in it yet may I not omit what here by the way doth offer it self as observable viz. That at the close of the Eucharistical prayer the ancient manner was for the people to contribute their Amen which the Annotator Mr. Thorndick and some other learned men conceive to be the minde of St. Paul 1 Cor. 14. 16. How shall he that occupieth the roome of the unlearned say Amen at thy giving of thanks applying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Consecrating prayer which included Thanksgiving fitly and concinn enough and the practise of the Primitive Fathers gives the same interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Just in Martyr Bread and wine is brought forth and the President with all intention of spirit powreth forth prayers and thanksgivings and all the people acclaim Amen here is evidence clear enough to serve my turn if my translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all intention of Spirit gives check to so many of Smectymnuus as yet survive who will have it according to his ability and thereby advance extempore prayer I must tell them their own Beza renders the phrase quanta potest contentione I must tell them that the words in their native and proper energy can signifie nothing else witnesse Gregory Nazianzen who understood them better then they or I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Come Let us with all intention of Spirit chant that triumphant ode which sometime the Israelites sung upon the overthrow of the Aegyptians in the red sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being limited precisely to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utterly shuts out all arbitrary conceptions To pursue my former purpose one who was baptised by haereticks became somewhat afflicted in his conscience suspecting his baptisme for illegitemate there upon he resorts to Dionisius Alexandrinus desiring that he might be rebaptized Dionisius replied no and assigned this reason for it he might not rebaptise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One who had been present at the Mystical Thanksgiving and had with the Congregation joyned his Amen The same fashion is extant in all the Greek Liturgies that of the Clementine Constitutions excepted For the Latine Church let St Ambrose speak Ante Consecrationem aliud dicitur post Consecrationem sanguis nuncupatur tudicis Amen Before the Consecration wherewith thanksgiving was joyned it is called somen hat else but after Consecration it is stiled the blood of Christ and thou sayest Amen Having in remembrance his blessed passion This blessed Sacrament is Commemoratio Dominicae passionis a Commemoration of our Saviours passion So was his expresse command when he first instituted this holy Rite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do this in remembrance of me which words import somewhat more then a calling of his passion to our minde a meditating and thinking upon it when we are conversant about that Sacred action as is vulgarly apprehended Sure I am the Primitive Church stretched it further and held her self obliged thereby not onely to a mental but a vocal commemoration therefore witnesse hir Liturgical formulas constantly running after one tenor importing as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Making Commemoration of what he suffered for us we give thee thanks
The Lords Prayer alwayes part of the Communion Office F The ten Commandments with their Responces a laudable part of our Service G Epistles their ground H Glory be to thee O Lord is ancient use I standing up at the Gospel very ancient why appointed what posture antiently used at the Lessons read and Word preached Africa differed from other Churches K The Nicene Creed Creeds enlarged in Articles as Heresies sprung up The Ancients observed no strict formula's The Hierosolymitan Creed compared with other parcels of Antiquity No Creed in the ancient Service of the Eastern Church till Anno 511. nor till after that in the Service of the Western L Postils why so called Bidding of Prayers before the Sermon The original ground of them An ancient form thereof Preachers varied therein Bidding and Praying all one in effect Prayer before the Sermon in the Primitive Church St. Ambrose his form The people also prayed for the Preacher In the first times many preached one after another in one Forenoon The ancient Homilies avoid thorny subtilties and nice questions King James his Order recommended to present practice M A discourse upon the 18 Canon of the Council of Laodicea The order of Divine Service then The Prayer for the Caâ—echumens begun the Service It s formula out of Chrysostome The Communion did not begin in the Eastern Church upon the dismission of the Catechumens The several dismissions of that Church All comprehended in the Missa Catachumenon of the Western Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N Four offerings at the Communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alms a constant concomitant not accepted from all Differences in the Offertory Sentences betwixt the Scotch Service and ours whence derived O Two offerings intended by our Church Oblations how distributed in the Primitive Church Sportulantes fratres who Mr. Seldens mistake Oblations ceased not upon the payment of Tythes P Oblations anciently brought to the Altar The Chest for Alms where placed in the beginning of the Reformation Q Offering-dayes what Collar-dayes at Court Hermanus R Prayer for the whole state of Christs Church Many ancient Formula's thereof S Dypticks Rolls not Tables T Commemoration of the Dead Innocent at first but after abused V Two sorts of Dead commemorated The commemoration anciently used after the Elements were consecrated Why the Order transposed by our Reformers pag. 171 172. CHAP. VII A The Eucharist whence derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 different things and had different forms B Men and women sate separate one from another C Mixing of water with wine Ancient The reasons for it Dy Draw neer when to be said Chancels anciently peculiar to the Clergy The Emperor onely priviledged Laique Communion what Why Chancels allotted to the Clergy onely The people usually received at the Chancel door E Confession why necessary before the Communion The Priests posture at the Altar standing and why F Sursum corda Ancient G So also the Responces H Proper Prefaces I Trisagium Ancient Two Hymns so called K Consecration not performed by the words of Primitive Institution The sense of the Fathers The Ancient custom of saying Amen to the consecration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what in Justin Martyr L Remembrance of Christs Passion at the Eucharist Ought to be as well by verbal commemoration as by mental meditation The ancient formes M The bread anciently delivered into the Communicants hands N Kneeling in the act of receiving commended sometime used in Antiquity where practised since the Reformation O The various forms of delivering the Elements That of our Church justly preferred before the rest P The Scotch order for saying Amen by the party â—â—â—â—â—ing commended Singing of Psalms during the Communicating ancient Q The Roman order defective in the most proper Sacrifice R The Angelical Hymn Difference betwixt an Hymn and a Psalm The Hymn mis-placed in the Masse-book Our order more consonant to Antiquity The Council of Carthage cleared S The Benediction by whom to be given The custom of bowing at it T The second service when to be read V A Rubrick unhappily omitted W The remains of the Consecrated Elements how anciently disposed X To receive thrice in the year an ancient practice CHAP. VIII A Baptism how called in Antiquity why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Illumination Barnabas his Epistle corrected Why the Laver of Regeneration a dissent from Mr. Selden and Dr. Hamond about its derivation B Sacrament what whence derived Sacramentum and Jusjurandum differ Baptism most properly a Sacrament why the office in order of place after the Communion C Easter and Whitsuntide why anciently times allotted for Baptism D Rivers the first Foâ—ts Baptisteries when erected the Directory felo de se. E Sanctifying of water what it meaneth F Two signings with the Cross anciently relating to Baptism one before and the other after why the Cross used in our Church after Baptism G The form of ancient Exorcism H Interrâ—gatories moved to Infants vindicated by the Primitive practice and parallel with the civil usages of others I Abrenunciation ancient several modes observed therein K Imposition of names why used at Baptism L Dipping not necessary England noted of singularity in that particular inconveniences thereof Many baptized in the same Baptisteries Women and men had several rooms in one Baptistery Diaconisses their office at the Baptising of women M Triple mersion ancient why ordained single mersion or aspersion the rule of our Church N White vestments ancient O Two Unctions anciently distinguished four several wayes P The Rubrique explained concerning the Cross. The first original ground of that Ceremony Miracles wrought with it Why miracles ceased why Timotheus and Epaphroditus cured without them Dr. Reinolds a friend to the Cross after the explanation of it The Cross not operative demonstrated by K. James his â—nâ—itting it in the Charismal office Q Private Baptism proved lawful by several Authorities R The former Rubrique allowed of womens Baptising S Necessity dispenceth with accidental formalities T Water a necessary element Beza his errour V What are the essential words of Baptism W Children to be baptized where the testimony is doubtful p. 237. CHAP. IX A Confirmation in what sense a Sacrament The closing ceremony of Baptisme Why very expedient at this time The Directory defective towards her own Principles B Confirmation by what names anciently called C The necessity of Catechising What Catechists were a dissent from Learned men Catechists not Presbyters Usually lay-men Women Catechised by women and why an especial reason for it in the Greek Church Sanctimonial Catechumens what not the same with Audientes as is commonly supposed in what sense sometimes called Audientes Lent set apart for Catechising Competents what The excellency of our Catechisme K. James his most judicious direction D The language of the hand what Imposition of hands denoteth E Confirmation peculiar to the Apostles and their Successors Bishops VVhy so Never performed by Presbyters VVhat
sin we have an advocate with the father Jesus Christ the righteous and he is the propiciation for our sins After which the Minister shall proceed saying Lift up your hearts Answer We life them up unto the Lord. Minister Let us give thanks unto our Lord God Answer It is meet and right so to do Minister It is very meet right and our bounden duty that we should at all times and in all places give thanks unto thee O Lord holy father almighty everlasting God Here shall follow the proper preface according to the time if there be any specially appointed Or else immediately shall follow Therefore with angels c. Proper Prefaces Upon Christmas day and seven dayes after BEcause thou didest give Jesus Christ thine onely son to be born as this day for us who by the operation of the holy Ghost was made very man of the substance of virgin Mary his mother and that without spot of sin to make us clean from all sin Therefore with c. Upon Easter day and seven dayes after BUt thiefly are we bound to praise thee for the glorious resurrection of thy son Jesus Christ our Lord for he is the very Pascal Lamb which was offered for us and hath taken away the sin of the world who by his death hath destroyed death and by his rising to life again hath restored to us everlasting life Therefore with c. Upon the Ascention day and seven dayes after THrough thy most dearly beloved son Jesus Christ our Lord who after his most glorious resurrection manifestly appeared to all his Apostles and in their sight ascended up into heaven to prepare a place for us that where he is thither might we also ascend and reign with him in glory Therefore with angels c. Upon Whitsunday and six dayes after THrough Jesus Christ our Lord according to whose most true promise the holy ghost came down this day from heaven with a sodain great sound as it had been a mighty winde in the likenesse of fiery tongues lighting upon the apostles to teach them and to lead them to all truth giving them both the gift of divers languages and also boldnesse with servent zeal constantly to preach the Gospell unto all nations whereby we are brought out of darknesse and errour into clear light and true knowledge of thee and of thy son Jesus Christ. Therefore with c. Upon the Feast of Trinity onely IT is very meet right and our bounden duty that we should at all times and in all places give thanks to thee O Lord almighty and everlasting God which art one God one Lord not one onely person but three persons in one substance For that which we beleeve of the glory of the father the same we beleeve of the son and of the holy Ghost without any difference or inequality Therefore with c. After which prefaces shall follow immediately THerefore with angels and archangels and with all the company of heaven we laude and magnifie thy glorious name evermore praysing thee and saying Holy holy holy Lord God of hosts Heaven and earth are full of thy glory glory be to thee O Lord most high Then shall the Minister 1 B. of Edw. 6. turning himself to Gods boord kneel down and kneeling down at Gods boord say in the name of all them that shall receive the Communion this Scot. Lit. Collect of humble accesse to the holy Communion as followeth prayer following WE do not presume to come to this thy table O merciful Lord trusting in our own righteousnesse but in thy manifold and great mercies We be not worthy so much as to gather up the crumbes under thy table But thou art the same Lord whose property is alwayes to have mercy Grant us therefore gratious Lord so to eat the flesh of thy dear son Jesus Christ and to drink his blood that our sinfull bodies may be made clean by his body and our souls washed through his most precious blood and that we may evermore dwell in him and he in us Amen Common Prayer Scot. Lit. Then the Minister standing up shall say as followeth Then the Presbyter standing up shall say the prayer of consecration as followeth but then during the time of Consecration he shall stand at such a part of the holy Table where he may with the more ease and decency use both his hands ALmighty God our heavenly Father which of thy tender mercy didst give thine onely son Jesus Christ to suffer death upon the crosse for our Redemption who made there by his one oblation of himself once offered a full perfect and sufficient sacrifice oblation and satisfaction for the sins of the whole world and did institute and in his holy Gospel commandus to continue a perpetual memory of that his precious death until his coming again Hear us O merciful Father we beseech thee Scot. Lit. 1 B. of Edw. 6. And of thy almighty goodnesse vouchsafe so to blesse and sanctifie with thy word and holy Spirit these thy gifts and creatures of bread and wine that they may be unto us the body and blood of thy most dearly beloved Son so that we receiving them according c. And with thy holy spirit and word vouchsafe to blesse and sanctifie these thy creatures and gifts of bread and wine that they may be unto us the body and blood of thy most dearly beloved Son Jesus Christ who in the same night that he was c. And grant that we receiving these thy creatures of bread and wine according to thy son our Saviour Jesus Christs holy institution in remembrance of his death and passion may be partakers of his most blessed body and blood who in the same night that he was betrayed took bread and when he had given thanks he broke it and gave it to his disciples saying K Take eat this is my body which is given for you do this in remembrance of me Likewise after supper he took the Cup and when he had given thanks he gave it to them saying Drink ye all of this for this is my blood of the new Testament which is shed for you and for many for remission of sinnes do this as â—â—t as you shall drink it in remembrance of me Scot. Lit. 1 B. of Edw. 6. At these words took bread that Presbyter that officiates is to take the patten in his hand Here the Priest must take the bread into his hands At these words took the cup he is to take the chalice in his hand and lay his hand upon so much be it in the chalice or slaggon as he intends to consecrate Here the Priest shall take the cup into his hands Scot. Lit. 1 B. of Edw. 6. Immediately after shall be said this memorial or Prayer of Oblation as followeth These words before rehearsed are to be said turning still to the Altar without any elevation or shewing the Sacrament to the people Wherefore O Lord and heavenly Father according to the institution of
and Collegiate Churches there shall alwayes some Communicate with the Priest that ministreth And that the same may be also observed every where abroad in the Country some one at the least of that house in every Parish to whom by course after the ordinance herein made it pertaineth to offer for the charges of the Communion or some other whom they shall provide to offer for them shall receive the holy Communion with the Priest The which may be better done for that they know before when their course cometh and may therefore dispose themselves to the worthy receiving of the Sacrament And with him or them who doth so offer the charges of the Communion all other who be then Godly disposed thereunto shall likewise receive the Communion And by this means the Minister having alwayes some to Communicate with him may accordingly solemnize so high and holy mysteries with all the suffrages and due order appointed for the same And the Priest in the week day shall forbear to celebrate the Communion except he have some that will Communicate with him And in Cathedral or Collegiat Churches where be many Ministers and Deacons they shall all receive the Communion with the Minister every Sunday at the least except they have a reasonable cause to the contrary  2 B. of Edw. 6. V Although no order can be so perfectly devised but it may be of some either for their Ignorance and infirmity or else for malice and obstinacy misconstrued depraved and interpreted in a wrong part and yet because brotherly Charity willeth that so much as conveniently may be offences should be taken away therefore we willing to do the same Whereas it is ordained in the Book of Common prayer in the Administration of the Lords Supper that the Communicants kneeling should receive the same which thing being well meant for a signification of the humble and grateful acknowledging of the benefits of Christ given unto the worthy receiver And to avoid the prophanation and disorder which about the holy Communion might else ensue least yet the same kneeling might be thought or taken otherwise we do declare that it is not meant thereby that any adoration is done or ought to be done either unto the Sacramental Bread or wine there bodily received or unto any real and essential presence there being of Christs natural flesh and blood For as concerning the Sacramental Bread and wine they remain still in their very natural substances and therefore may not be adored for that were Idolatry to be abhorred of all faithful Christians And as concerning the natural Body and Blood of our Saviour Christ they are in heaven and not here for it is against the truth of Christs true natural body to be in mo places then one Common Prayer 1 B. of Edw. 6. And to take away the superstition which any person hath or might have in the bread and wine it shall suffice that the bread be such as is usual to be eaten at the table with other meats but the best and purest wheat bread that conveniently may be gotten W And if any of the bread and wine remain the Curate shall have it to his own use Scot. Lit. And if any of the Bread and Wine do remain which is consecrated it shall be reverently eaten and drunk by such of the Communicants onely as the Presbyter which celebrates shall take unto him but it shall not be carried out of the Church And to the end there may be little left he that officiates is required to consecrate with the least and then if there be want the words of consecration may be repeated again over more either Bread and Wine The presbyter beginning at these words in the Prayer of consecration Our Saviour in the night that he was betrayed c. For avoiding of all matters and occasion of dissention it is meet that the bread prepared for the Communion be made through all this Realm after one sort and fashion that is to say unleavened and round as it was afore but without all manner of print and something more larger and thicker then it was so that it may be aptly divided in divers peeces and every one shall be divided into two peeces at the least or more by the discretion of the Minister and so distributed And men must not think lesse to be received in part then in the whole but in each of them the whole body of our-Saviour Jesus Christ. Common Prayer 1. B. of Edw. 6. The bread and wine for the Communion shall be provided by the Curate and Church-wardens at the charges of the Parish and the Parish shall be discharged of such sums of money or other duties which hitherto they have payed for the same by order of their houses every Sunday And for as much as the Pastors and Curates within this Realm shall continually finde at their costs and charge in their Cures sufficient bread and wine for the holy Communion as oft as their Parishioners shall be disposed for their spiritual comfort to receive the same It is cherefore ordered that in recompence of such costs and charges the Parishioners of every Parish shall offer every Sunday at the time of the Offertory the just value and price of the holy Loaf with all such money and other things as were wont to be offered with the same to the use of their Pastors and Curates and that in such order and course as they were wont to finde and pay the said holy Loaf Common Prayer 1 B. of Edw. 6. And note that every Parishioner shall Communicate at the least three X times in the year of which Easter to be one and shall also receive the Sacraments and Scot. Lit. observe other rites according to the order in this book appointed And yearly at Easter every Parishioner shall reckon with his Parson Vicar Curate or his or their Deputy or Deputies and pay to them or him all Ecclesiastical duties accustomably due then and at that time to be payed Furthermore every man and woman to be bound to hear and to be at Divine service in the Parish Church where they be resident and there with devout Prayer or Godly silence and meditation to occupy themselves There to pay their duties to communicate once in the year at the least and there to take and receive all other Sacraments and rites in this book appointed And whosoever willingly upon no just cause doth absent themselves or doth ungodly in the Parish Church occupy themselves upon proof thereof by the Ecclesiastical laws of the Realm to be excommunicated or suffer other punishment as shall be to the Ecclesiastical Judge according to his discretion seem convenient And although it be read in ancient writers that the people many years past received at the Priests hands the Sacrament of the body of Christ in their own hands and no Commandment of Christ to the contrary yet for as much as they many times conveyed the same secretly away kept it with them and diversly
abused to superstition and wickednesse Least any such thing hereater should be attempted and that an uniformity might be used throughout the whole Realm it is thought convenient the people commonly receive the Sacrament of Christs body in their mouths at the Priests hands Annotations upon CHAP. VII A. The Eucharist whence derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 different things and had different formes B. Men and women sate separate one from another C. Mixing of water with wine Ancient The reasons for it D. Draw neer when to be said Chancels anciently peculiar to the Clergy The Emperor onely privileged Laique Communion what why Chancels allotted to the Clergy onely The people usulaly received at the Chancel door E. Confession why necessary before the Communion The Priests posture at the Altar standing and why F. Sursum corda Ancient G. So also the Responces H. Proper Prefaces I. Trisagium Ancient Two hymnes so called K. Consecration not performed by the words of Primitive Institution The sense of the Fathers The Ancient custom of saying Amen to the concecration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what in Justin Martyr L. Remembrance of Christs Passion at the Eucharist ought to be as well by verbal commemoration as by mental meditation The ancient formes M. The bread anciently delivered into the Communicants hands N. Kneeling in the act of receiving commended sometime used in Antiquity where practised since the Reformation O. The various formes of delivering the Eelements That of our Church justly preferred before the rest P. The Scotch order for saying Amen by the party receiving commended Singing of Psalms during the Communicating ancient Q. The Roman order defective in the most proper Sacrafice R. The Angelical hymn Difference betwixt an hymn and a Psalm The hymn mis-placed in the Mâ—sse-Book Our order more consonant to Antiquitie The Councel of Carthage cleared S. The Benediction by whom to be given The custome of bowing at it T. The second service when to be read V. A Rubrick unhappily Omitted W. The remains of the Consecrated Elements how anciently disposed X. To Receive thrice in the yevr an ancient practice AND above all things c. That the holy Communion even in the Apostolical age was celebrated at the same both table and time when Christians met for their ordinary repast at meals hath been said before No part of that either spiritual or temporal food was received without some religious application to God relative and directed to the ends for which those Collations were prepared which application whither it concerned the creature destined for bodily or for Mystical refreshment consisted of either two prayers distinct or two distinct members of one prayer The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thanksgiving to God for those benefits The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Invocation of his blessing upon them To speak appositly to the matter in hand when this application related to the elements seperated for the holy Communion Thanksgiving was made to God the Father much to the same effect of this that is for the redemption of the world by the death and passion of our Saviour Jesus Christ c. And from this very use the Communion contracted the name of Eucharist and not as hitherto hath been commonly supposed from any words constituting Consecration Consecration of the Elements was made indeed with thanksgiving not by it by blessing it was performed by blessing joyned with thanksgiving in one continued form of prayer or by blessing concomitant with thanksgiving in two distinct formes Clear it is though I grant the words were anciently used in a promiscuous sense these two thanksgiving and blessing as distinct things have in Antiquity several designes and also several formes Justin Martyr describing the Eucharist or thanksgiving in his time saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath commanded that Withal we should give thanks to God for the Creation of the world and all things therein for the benefit of man And for his delivering us from the misery wherein We were born and overthrowing principalities and powers with a total defeat by him that suffered according to his Counsel For farther illustration of this place you must know that though the Agapae were now for the cause afore specified antiquated in the Greek Church yet in regard the Collations were so very bountiful as the Communion accommodations served there remained fair dole for the poor the Antient form of thanksgiving used at their ordinary meales was in part retained viz. that by which special recognisance was made to God as the Creator Lord and giver of all things After this relating to the creatures deputed for charitable and common use followeth the thanksgiving for the benefits of Christs redemption and passion and as he elsewhere addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that God did deigne them the favour of those gifts of bread und wine To the very same purpose is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Clementine Constitutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. we give thee hearty thanks O our Father for the life thou hast given us by thy Son Jesus Christ c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whom thou sentest to become man for our salvation c. so gradually proceeding through the whole economy of his Mediatorship it concludeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We further thank thee O our father for the precious blood of Jesus Christ shed for us and for his precious body The antitypes whereof we now celebrate he having commanded us to shew forth his death Thus have I made it evident whence the word Eucharist is derived and that this thanksgiving was anciently distinct from the consecrating or blessing of the elements whereof the several formes are also as easily to be produced but I shall supersede them for the present having occasion anon to declare them The men on one side and the women on the other side Such was the Primitive practise The Clementine Constitutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be their care speaking of Deacons to see that the people sit on one side with all stilnesse and order and that the women sit apart by themselves Nor did they onely sit in places distinct but in reference to those places had distinct officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the door keepers attend upon the entrance of the men and the Diaconisses upon the entrance of the women A little pure and clean water So was the ancient practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread is brought forth and wine and water saith the ancient Father This was in opposition to two contrary Sects first the Armenians who held that it was onely lawful to use wine alone without water Secondly against the Hydroparastatae who officiated with water unmixt with wine The reason of this mixture was partly in imitation of our Saviours act in the first institution of the Eâ—charist agreeable to the custome of that hot climate which constantly used
to allay the heat of the wine with water and partly because that when our Saviours side was pierced with the lance there issued out both water and blood John 19. 34. Draw neer This exhortation with the former should regularly be said before the people ascend into the Chancel for the first I have the suffrage of a very learned Bishop concurring in opinion with me and for the latter these very words Draw neer seem to imply as much which would sound very superfluous and idle where the Communicants already ascended Therefore Bishop Andrews hath affixt this marginal note forte non est opus his verbis quia jam accesserunt Perhaps these words might be better spared because they are already come Again the Rubrick before this invitation confirms this opinion enjoyning it to be said to them that come not to those that are already come to receive the holy communion Now to enquire into the practise of Antiquity First you must know that the laity the people were not permitted so much as to enter the Chancel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is onely lawful for the Clergy to enter the Chancel and there to communicate So also another Canon of another Councel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no lay man be permitted to come within the Quire but this is with an exception of honour to the Emperour who had a dispensation to enter this holy place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had a minde to present his oblations to his Creator I do not think that this is the first Councel which past this Grace to the Emperour because Nazianzen before cited in the last chapter gives so clear an account of the matter of fact I shall not over-charge you with too many proofs in so known a custome which needs no further demonstration then that familiar phrase of Laique Communion so frequent in St Cyprian and the African Fathers which denoted the deposing of a Clergy-man and compelling him to Commuincate amongst the people in a place distinct from the Clergy whence first this distinction grew Bishop Jewel gives this reason That they might not be disturbed in the office of their Ministry I may assigne another because at that time the quire was not susceptible of both states for without dispute the Clergy were then surpassing numerous so as Nazianzen speaks complainingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were very neer as many as the flock under their cure In the Church of Constantinople there were by imperial determination 60. Priests 100. Deacons 110. Readers and 25. singers The people being thus shut out of the Quire some place they must of necessity be allotted to which the phrase draw neer for it was of ancient usage must have respect this was the Chancel door or entrance into it for the Clergy having communicated the Superiour orders within the Rails at the Communion Table the inferiour within the body of the Quire the priest went down to the Chancel door opened both leaves which before were keept shut upon which occasion St. Chrysostom hath this excellent advertisment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thou beholdest the two doors of the Cancollum or travers doors opened think with thy self thou then beholdest heaven it self displayed and the Angels descending from above there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a loud voice and thundring noise like a Cryer lifting his hand on high mounted up visible to all men these he inviteth to participate those he driveth away The form of invitation if we may credit the Liturgy which beareth St. Chrysostomes name was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fear of God with faith draw neer and the very same is in the Liturgy ascribed to James Certain it is the Priest did not run ambling with the Elements up and down from man to man but that the Communicants came to him and this is further manifest by the constitutions called Apostolical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every order by it self in course participate of the body of the Lord and of his precious blood with all fear and reverence as approaching to the presence of a king Then shall this general Confession be made The Church very aptly disposeth Confession at the beginning of the Communion service for considering that solemn Pennance of so laudable practise in the Primitive Church is laid aside and the necessity of Auricular confession worthily abolisht reason good some account should be given to the Church and in the Church of our humble acknowledgement of our sins and hearty contrition for them as preparatives necessary to the ensuing duty During the whole time of the Priest his officiating at the Communion setting aside in the very instant of his receiving you finde him but twice upon his knees whereof this is the first at all other times and parts of the service he is ordered to stand and so was the practise of the Primitive Church So the Constitutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop in a white and shining vestment and standing at the Altar praying So Augustine very often especially where he expostulateth Quis audivit aliquando fidelium stantem Sacerdotem ad Altare dicere in precibus Offero tibi sacrificium Petre vel Paule c. What one of all the faithful ever heard the Priest standing at the Altar say in his prayers I offer sacrifice to thee Peter or thee Paul This posture was taken up by the Christian Church in imitation of the Temple-service where the legal sacrifices were offered by the Priest standing Now the correspondence bewixt the legal and our Evangelical sacrifice being such as is betwixt the substance and the shadow why should we not agree in the Posture also for the Priest performing the Agenda of this office is imployed in several oblations First to offer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the incense of prayers and prayses those of the Congregation Secondly the oblation of our Almes Thirdly the oblation of our selves souls and bodies Lastly the grand sacrifice of all the Lamb of God slain for us and his death represented in the blessed symbols But why then doth he not stand at this prayer also I answer because it is not part of the former oblations but an◠humble confession of his own and the Congregations transgressions Lift up your hearts Of the excellent designe and antiquity of this Preface with its responsory St. Cyprian gives undeniable evidence Quando stamus ad Orationem cogitatio omnis carnalis secularis abscedat nec quicquam tunc animus quam idsolum quod cogitat precatur Ideo Sacerdos ante orationem Praefatione praemissa parat fratrum animos dicendo sursum corda dum responde◠plebs habemus ad Dominum admoneatur nihil se quam Dominum cogitare When we are imployed in prayer all carnal and worldly thoughts should be banisht nor must we minde any thing but what we are about our Prayers and therefore the Priest
9. 18. The place was private enough being the house of Judas and the Congregation thin enough No Believer there but Ananias So when Paul and Silas baptized the Keeper of the prison Acts 16. 33. The place was a Prison most unfit for publique worship and two the total of the Congregation many other instances might be given were not the labour supervacaneous and needless Descend to the next succeeding times the Councel of Laodicaea hath a Canon concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. them which are baptised on their sick beds not disapproving of it but ordeining that if they recover they learn the Christian faith that they may taste the excellency of that Divine gift Not long after this Synod Timothius Bishop of Alexandria a member of the first Constantinopolitan Synod being demanded if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a Catechmen Possest with a wicked spirit and desireth to be baptised whether or not he may receive that seal The Bishop returneth no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cannot in the publick and ordinary way of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. but when he lieth in extremis at the point of death he must be baptised uncontroulable evidences of the charitable dispensation of those tender Fathers in cases of extremity Come to the late Reformation Bucer a learned and sober Divine being intreated to deliver his judgement upon King Edwards first Liturgy passeth this censure upon this private Baptisme In hac constitutione sunt omnia Saencte proposita i. e. in this constitution all things are framed agreeable to piety One would think that Private Baptisme backt with such fortifications might with confidence and assurance enough appear amongst o ther 's of our sacred offices But it hath proved otherwise for of late the assembly of Divines in their Directory tell us possitively that Baptisme is not to be administred in private places or privately but in the place of publick worship and in the face of the Congrecation that it ought not to be so administred ordinarily is the expresse Doctrine of our Church that it ought not absoluly and without regard to cases of necessity to be so administred will be denied by me and many more for whose satisfaction it had been labour well bestowed had those learned Divines who pretend that in the framing of that Directory they consulted not with flesh and blood but with the word of God had they I say produced from that word for to that we all appeal one syllable enforcing the place of Publick worship or a Congregation to be of the absolute necessity of this Sacrament And then one of them shall name the Childe One of them of whom of them certainly that be present as it is in the begining of this paragraph so undoubtly And that may be not onely a lay-man but even a woman as it was rightly objected by those male-contents and truely sensed by King James in the Conference at Hampton-Court whereby a greater liberty was given for Women to baptise then was intended by the Reformers of our Liturgy a Reformation justly called for which was both granted and effected speedily by restreining it to the Minister as our Service-book exhibits it yet this very reformation of out Church her oversight is now made her crime and so made by that very party who were so loud so clamerous for the change this change being part of those most uncharitable cavils which Smectimnuus have vented against our Liturgy N. I baptise thee c. Here is Baptisme soon dispatcht without further adoe Ceremonies and set formes of Prayer are decent helps in the Publick exercises of Religion of the essence of it they are not so that when we are constrained to complement necessity they may be dispensed with in Saoramentis salutaribus necessiitate cogente Deo indulgentiam suam largienti totam credentibus conferunt Divina compendia saith the Martyr excellently i. e. in the celebration of the wholsome Sacraments necessity being cogent and God Almighty dispensing his blessing Divine abridgments and compendiums confer upon beleevers all they desire With what matter was the childe baptised This interrogatory is led in with a Declaration of our Church relating to the quality of it viz. that it is essential to the Sacrament and so is St. Augustines rule Accedit verbum ad elementum fit Sacramentum The word and the Element together constitute the Sacrament And the Element necessary to be ingredient into this Sacrament is water not Lye or Broth be the necessity never so cogent si aquam detrahas non-stat Baptismatis Sacramentum take away the water Baptisme is a meer nullity saith Ambrose This notwithstanding the opinion it is of several of the Remish party that baptisme administred in broth or lye is legitimate enough Nor is it their opinion alone but asserted by one of a clear other perswasion in other points viz. Beza Non minus rite ego quovis alio liquore quam aqua Baptizarim I would baptize every way as well with any other liquor as with water With what words was the child baptised This is another essential of Baptisme the formula Not precise to every word and syllable For the Western and Eastern Churches varied each from other herein The western Ego baptiso te I baptise thee The Greek and Eastern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N. let N. be baptised so anciently now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such an one is baptised yet all valid provided the essential words of Christs institution be subjoyned in the name of the Father and of the Son and of the holy Ghost Not in the name of the Trinity making onely three names nor three persons as did the Cataphryges or Pepusiani and Paulianists and were by decrees of the Nicene and Constantinopolitan Councel rebaptised Not in the name of the Father by the Son as did the Arians upon the haeresie of inequality Nor yet in the name of Christ alone or into his death as the Eunomians For though mention be made in the Acts of the Apostles of baptising in the name of Christ as Ch. 2 v. 38. and 19. 5. yet must not the Apostles be supposed so to have baptised as excluding the other two persons nor can the word Christ in those places rationally include the Father and Son that is the Person anointing the person anointed and unction wherewith he was anointed as learned Grotius after Ireneus inclines to think For in truth as Beza hath well observed St. Luke doth not there describe the rite and formula of Baptisme but the end and scope of initiating persons into Christianity thereby The expresse precept of our Saviour obliged even the Apostles themselves and all their Ecclesiastical derivatives to such a form of Baptisme as might distinctly and nominally mention the three persons of the glorious Trinity which was so indispenceably necessary as the omission of any one constituted the Baptisme null This nominal