our Church hath good warrant from that rule of the Apostle Let all things be done to edification Proper Lessons to be read on Sundayes This table was added by the Reformers under Queen Elizabeth the former books having no Lessons appointed for the Lords dayes And therefore unto the fourth paragraph of the page preceding these words for the Sundayes or were added and to these Lessons the Act for uniformity hath relation But at the same time there were also added many proper Lessons for certain holy dayes which had Epistles and Gospels assigned them but no proper Lessons untill then why then was not the addition of these Lessons expressed in the Act as well as those for Sundayes The answer is because they were already comprehended in the provision of the Paragraph before cited under these words And here is to be noted that whensoever there be any proper Lessons appointed for any feast moveable or inmoevable c. where the word whensoever is not to be limited to the then present order of the Church but extended to any further constitution appointed by the same Authority at another time so that be the appointment in the present or in the future tense the Paragraph is comprehensive of both Matth. 3. I finde in the Scotch Liturgy in all the Cambridge impressions of our Book of Common Prayer and some others of the London edition a manifest errour in rendering here the 13. of Matth. for the third expresly varying from the Liturgies of Edw the 6. the 1. 2. and from that of Q. Elizabeth all which give us the third of Matth. and conformable is the Kalender of the very impressions formerly cited as erroneous This slip is taken in truth ex traduce from the first Church-Book printed in King James his time which ought to be the standard for ensuing times and which hath it the 13. of Matth. That it ought to be the third is without dispute upon comparing the two Chapters together and therefore Ministers should do well to observe it henceforward taking their directions from the Kalender not from this Table The like mistake is also current through all the same Impressions in the proper Psalmes appointed for Whitsunday where the xlvii is evidently put for the lxvii and the x mislaid In the Kalendar there is little observable yet because some perhaps will be desirous to understand the several diversities betwixt the last and the two first I shall briefly note them out for their satisfaction First then upon the account of the Sundayes and some holydayes having de novo Proper Lessons assigned them as I said before our Kalendar differeth from the former Smectymnuus hath taken the pains to tell us the diversity is an Omission of 32. and an Addition of 47. Chapters of the Old Testament besides many out of the Apocrypha if so as so it is then I hope forty seven for thirty two is a fair amends and might have passed without a Cavil Secondly in the first Kalendar St. Paul Barnabas Mary Magdalene are in their Scarlet in the two latter in their Sables Thirdly in the first there are no Saints dayes mentioned but such as are in the Rubrick In the second onely besides Pauls and Barnabas St. George St. Laurence and St. Clement In the last very many more not that we repute them all for Saints or holy men so are the very words of the Admonition to the Reader in Praeces privatae But that they may be as notes of some certain things and fixed seasons the knowledge of which is very beneficial That is in civil relations most great faires being kept and many ancient rents and services being payable upon those dayes Lastly in the first and second no fasts on the vigils of any Saint in the last many are added But whereas Smectymnuus woul perswade the world that what were fish-dayes before were in the latter Kalendar called Fasting-dayes and do strongly endeavour to charge it as an innovation upon our Church I hope by this time they have seen their error for certainly Fasting-dayes were never stiled fish-dayes by any former Liturgie since the Reformation nor by any Injunctions of Henry the eight nor of Edw. the 6. nor of Queen Elizabeth but constantly Fasting-dayes Between the Scotch Liturgie and ours there is in the Kalendar a greater change and more to the gust of our opponents All Apocryphal Chapters being proscribed out of the Sunday and week dayes service by that Liturgy and but a few admitted as proper Lessons for some festivals Again whereas ours begins the Prophet Esay at Advent the Scotch begins it the 28. of July Fast Too daily experience teacheth us that nothing blunts the edge of holy Zeal or disposeth the soul to the performance of sacred duties more then an intemperate surcharge of meat or drink if so by the consequence of contrary causes producing contrary effects nothing doth more purify the spirit of man from earthly reflections or whet it's appetite to heavenly concernments and acts of Religion then Fasting and abstinence proportioned agreeable to the several conditions of several persons Upon which very account amongst the Jews such Feasts as were celebrated with the most solemn service were most strictly fasted in the fore-noon untill mid-day or their sixt hour that is until after their morning service This is the reason that the Pharisees cavill'd at our Saviour in relation to his disciples saying Thy disciples do that which is not lawful to do upon the Sabbath day Matth. 12. 2. what was that not because they pluckt the ears of corn but because they eat them breaking thereby the fore-noone fast of the sabbath as they pretended So also when some mockt at the Apostles Acts 2. 13. as drunk when they were miraculously filled with the holy Ghost on the day of Pentecost Peter refuteth the calumny from the cool of the day For these are not drunk as ye suppose seeing it is but the third houre of the day and they were interdicted both meat and drink until the sixth As for the fasts intended in the Kalendar by our Church as antecedent to their respective holydayes I finde no direct nor expresse example of them in the Primitive Church But very obvious nothing more is the devout practise of those early Christians imploying the nights preceding their great festivals in humiliations lying on the floore watchings teares and such outward acts of inward humiliation But in tract of time abuses stealing in and defiling those sacred exercises the Church say learned men changed those night-vigils and watchings into Diurnall fasts But it will be here demanded why are fasts prefixt to some holy-dayes and not to all My answer is Proceeding in due order The first of Jan. being the Circumcision is but of late known by that name and anciently called the Octave of Christs nativity and Octaves never were assigned their vigils in the Primitive Church The Epiphany is no saints day Again if Theophilus Alexandrinus as he is cited
by Riccardus upon Proclus deceive me not it was a fast day it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which we were wont to fast till night Now a fast-day could not have a fasted vigil As for St. Mark and Philip and Jacob they fall within the fifty dayes after Easter which priviledged them from having fasts Amongst all the rest onely St. Michael and St. Luke have no fasts Not St. Michael because as ritualists observe the Angels did not enter into their joyes through sufferings Not St. Luke because another day formerly of great esteem in our Church falleth upon the Eve thereof These to be observed for Holy dayes and none other In the Catalogue of the Additional alterations of our Liturgy this Catalogue of Holy-dayes stands charged by Smectymnuus Truth it is in King Edwards Liturgy no such Catalogue expresly occurrs but they have in the Kalendar an establishment tant a mount this Catalogue is extracted from a statute 5. 6. Edw. 6. repealed by Queen Mary and revived by King James 1. Jacob 1 c. 25. And by Act of Parliament requisit it is Holy-dayes should be confirmed the property Parents claim in their children masters in their Servants directs it neither of which being sui juris but subordinate to others their Superiours it would be injurious to them who have the Paramount disposal of them to deprive them of their work with-out their free consent which being done by Parliament where every man either personally or by representation virtually voteth all men are alike concluded none hath reason to complain For which very reason perhaps the Apostles were sparing in instituting holy-holy-dayes especially with a strict cessation from bodily labour wherein masters and Parents challenging an interest their consent was necessarily required And perhaps this may be in part the reason why the Councel of Laodicea can 29. decreeing the observation of the Lords-day in stead of the Sabbath in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is fit Christians preferring the Lords day before the Sabbath should rest like Christians on that day addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they can that is if their Masters Parents or Superiours will permit them grant I do Zondras interpreteth this additional as referring to the affaires of husbandry and village making its import to be this if they can with safety to the fruits of the earth but I see no necessity but the other may be included also As concerning feastivals of the Church they have rational grounds for their original for Holy-dayes are the sacred records and entries of the most eminent mercies of God conferred upon the Church the Memorials of his most remarkable works for his greatest work-dayes ought to be our capital Holy-dayes tending to mans temporal or eternal benefit which works the prophet David saith ought to be had in ever lasting remembrance and not onely so they are also the annual rent of that publick honour we owe and return to him for those gracious dispensations sometimes reserved by Divine limitation sometimes left to the Churches liberty for Gods Institution puts no absolute restraint upon the Churches freedom nor doth the enjoying of the Lords day to be observed holy exclude all power in the Church to constitute any other The Jews had of humane ordination their feast of Lots Ester 9. 21. their feast of Dedication 1 Maccab. 4. 59. This last honoured with our Saviours presence without the least hint of reproof which certainly we should have heard of had Judas Macchabeus done more then he had warrant for as some suppose Now if the people of God before Christ were dispenced with to superadd as occasions did emerge peculiar dayes of thanksgiving over and besides those of Divine establishment it is not to be presumed that the Church of Christ which pretends to a greater should be abridged of the same liberty indulged to her predecessor sure I am her Catholick both doctrine and practise hath been alwayes a challenge of that immunity What the opinion and usage of the primitive Church in this particular was I shall leave copious occasion to declare in the future considerations of the Festivities in several here I shall onely take notice of a passage of Saint Augustine misapplied by some of another perswasion and then descend to shew the judgement of Protestant Divines in defence of this liberty St. Augustine Epist. 118. ad Januar. speaking of the diversity of customes relating to the festivals and time of celebration of the Eucharist summs up all with an excellent Corollary Totum hoc genus rerum liberas hà bet observationes All these kindes of things have their free observations which free observations some enlarge to every Private Person as if he were at liberty to observe or omit them directly crosse to that fathers scope who speaks not of particular persons but Churches national as is most infallibly evident by the whole context especially where he extolleth it as the chief point of Christian prudence for every man to comply with that mode quo agere videt Ecclesiam ad quamcunque forte pervenerit which is embraced by that Church whereto it shall be his fortune to resort As for the sense of Reformed Churches and Doctors the confession of Auspurge thus Ritus illi servandi sunt qui ad tranquillitatem bonum ordinem in Ecclesia conducunt ut certae feriae certae cantiones piae those customes which advance peace and good order in the Church are to be continued such are set holydayes and sacred hymnes c. The confession of Helvetia thus if the Church do religiously celebrate the memory of the Lords Nativity Circumcision Passion c. according to Christian Liberty we do very well allow of it The confession of Bohemia thus Feasts consecrated to the celebrating of the works of Christ as to his Nativity his Passion c. and such as be dedicated to the remembrance of those Saints of whom there is mention in the holy Scriptures are by us retained at this day The confession of Wirtenberg thus It is lawful for the Bishops with the consent of their Church to appoint holy-dayes Lessons c. As for the Protestant Doctors not to trouble my reader with over-many questions I shall onely fix upon two First Bucer I wish saith he the people could be brought to it to celebrate with the Lords day onely such Feasts wherein the Lords incarnation is solemnized as his Nativity Circumcision c. as also wherein the visitation of the Virgin Mary St. John St. Peter and St. Paul the Martyrs and Angels are commemorated Secondly Zanchy Quanquam liberum est Ecclesiae Christi quos velit praeter Dominicum dies sibi sanctificandos deligere honestius tamen est laudabitius atque utilius eos sanctificare quos etiam vetus atque Apostolica puriorque Ecclesia sanctificare solita fuit i. e. Though the Church hath liberty to make choice of what dayes besides the Lords day she will celebrate yet is
it more decent laudable and profitable to sanctifie those which the elder Apostolick and purer Church was wont to solemnize Now what those dayes were in Zanchys judgement he soon after deciphers by the Festivals of Easter Pentecost Ascension Good-Friday Christs Nativity But to turn the keen edge of this great mans testimony two places are cited from him which some would perswade are of a contrary import and fit it is we should before we leave him see the peace kept betwixt Zanchy and himself It is more agreeable with the first institution and Apostolical writings that onely one day in a week be kept holy so saith Zanchy and so I for what doth these words exhibite but barely this that in the Apostles times there is no constat of any other Christian Festival observed then the weekly onely which I conceive few will deny Again They have not done ill who have abolished all but the Lords day This is granted too for Festivals being of an adiaphorous and indifferent quality far be it from me to impute sin to them who abrogate them I speak of Magistrates impowred with the supream Authority but though I allow they have not done ill in the abolishing yet do I conceive they had done better in retaining them So that I cannot discern any material interfearing betwixt Zanchy quoted pro and con but that he is reconcileable enough both to himself and to the Doctrine of the forecited Confessions and all speaking home as to the advantage of our Churches liberty in appointing dayes and of her prudential piety in selecting these But the best reformed Churches have laid these Holy dayes aside and it is fit we conform to them Answer If the Churches here intended be as the contrivers of it administer cause of conjecture those of Geneva France Scotland Belgia it will raise a new question whether they may properly be called the best reformed Churches a question fit to be stated before they be propounded as exemplary to us To which end very proper it is that it be demonstrated to us that the advenu'es the entries the mode and way of their Reformation was agreeable to principles of Christianity that the work proceeded in a regular sober and orderly manner was not carried on by tumult sedition and Rebellion For this hath been controverted and no satisfaction given adaequate or which hath made even with all scruples Again omitting how and to examine what they did we say their several parcels of that new structure which they cry up for so rare a beauty whose symmetry and proportion in the sense of many learned and judicious men holds no conformity to the rules of Christianity They have it is feared in an odd humour of singularity abandoned the most excellent order of Bishops an order of 1500. years standing before the new fangled discipline wherein if they have done well the consequence must infallibly be that all those blessed Martyrs Confessors Fathers and others holy men of former ages did abuse the Church in preserving such a Prelacy and that Gods providence was supinely negligent and fast asleep to permit his Church all along so many Centuries to be so mis-governed To proceed they have not onely layed aside these holy-dayes above specified but even the Lords day it self which our great adversaries themselves repute to be of Divine institution True it is they make it a day of publick assembling but not for sacred concernments alone No for civil also having their markets kept upon those dayes Till these obstacles be removed we hold it not just that they pretend to the title of the best reformed Churches Onely one objection more I must not fastidiously slight To which though à clarissimo ingenio occupata sunt meliora it hath been the exercise of a more learned pen I shall endeavour an answer The Objection is this many of these festivals had their rise and growth from Christians conformity to the heathenish feasts and customs which is not agreeable to Gospel principles Answer No proof being produced out of ancient monuments to strengthen this assertion it is as easily repelled as offered there is indeed reference made to Gregory the great but that Epistle being the 71. of his 9. Book speaks short The Question is matter of Fact whether actually the Christian came in place of Pagan feastivals of this Gregory affords not a syllable all he saies is onely this That Augustine the monk who was his Emissary into England desired his resolution what should be done with the Pagan Temples as also with their festivals Gregories direction in this case was this that the Temples he should convert into Churches and the Pagan festivals into Christian holy-dayes How far Augustine pursued his Masters Order there is no constat suppose it acted what was commanded then I say first the same objection lieth against our Churches also which they have urged against our festivals Secondly this is enough to confute that miserable mistake that Christmas day took it's rise from the Paganish Saturnals when certain it is that day was in observation hundreds of years before St. Gregory and for other Festivals they must rather be then supposed translated then instituted considering that Gildas speaking of the peace restored to the Church after the Dioclesian persecution gives this account of the Christians doings renovant Ecclesias ad solum usque destructas basilicas sanctorum martyrum fundant dies festos celebrant they repair the Churches demolisht to the ground they rear up monuments for the blessed Martyrs they celebrate holy-dayes This Gildas delivers who was neer a century of years Gregory his Ancient And if holy dayes were celebrated then they could not take rise from this Act of Augustines 300. years after Lastly if the Christian festivals were removed and translated to a coincidence with those of the Heathens neither was the either direction or execution too blame St. Paul in order to the Jews conversion made himself a Jew to them upon this very score he circumcised Timothy and shaved his own head at Cenchrea why might not Pauls act be a leading case to all posterity why might not Gregory and Augustine shew his act for their warrant Beleeve it if they could by this complyance cheat the Heathens of their Idolatry and cozen them to the saving of their Souls it was for ought I see a pious fraud If Gregory be thought to have adventured too far in his direction hear a Protestant of eminent note and account amongst us Learned Zanchy speaking of the Jewish feasts of Pasch Pentecost Tabernacles Jubiles c. Quis prohibet quin Ecclesia sicut Diem septimum transtulit in Dominicum sic etiam illos reliquos dies festos in alios transferre potuerit who can hinder but as the Church did translate the seventh day into the Lords day so she may also change those festivals into others Now if Zanchy be in the right as to Jewsh festivals what just cause can be shewed why
the onely God through Jesus Christ our Lord. The Epistle I thank my God alwayes 1 Cor. 1. verse 4. unto verse 9. The Gospel When the Pharisees had Mat. 22. verse 34. unto the end The ninteenth Sunday after Trinity 1. B. of Edw. 6. I call with my whole heart hear me O Lord c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. O God forasmuch as without thee we are not able to please thee Grant that the working of thy mercy may in all things direct and rule our hearts through Jesus Christ our Lord. The Epistle This I say and testifie through Ephes. 4. verse 17. unto the end The Gospel Jesus entred into a shi◠Matth. 9. verse 1. unto ver 9. The twentieth Sunday after Trinity 1. B. of Edw. 6. O consider mine adversity and deliver me c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and merciful God of thy bountiful goodnesse keep us from all things that may hurt us that we being ready both in body and soul may with free hearts accomplish those things that thou woulost have done through Jesus Christ our Lord. The Epistle Take heed therefore how ye walk Ephes. 5. verse 15. unto ver 22. The Gospel Jesus said unto his disciples Mat. 22. verse 1. unto ver 15. The xxi Sunday after Trinity 1 B. of Edw. 6. Princes have persecuted me without a cause c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. GRant we beseech thee merciful Lord to thy faithful people pardou and peace that they may be cleansed from all their sins and serve thee with a quiet minde through Jesus Christ our Lord. The Epistle My brethren be strong through Ephes. 6. verse 10. unto ver 21. The Gospel There was a certain ruler John 4. verse 16. unto the end The xxii Sunday after Trinity 1 B. of Edw. 6. Let my complaint come before thee c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee to keep thy houshold the Church in continual godlinesse that through thy protection it may be free from all adversities and devoutly given to serve thee in good works to the glory of thy name through Jesus Christ our Lord. The Epistle I thank my God with all Phil. 1. verse 3. unto verse 12. The Gospel Peter said unto Jesus Matth. 18. verse 21. unto the end The xxiii Sunday after Trinity 1 B. of Edw. 6. If the Lord himself had not been on our side c. Psal. 123. Glory be to the Father c. As it was in the beginning c. The Collect. GOD our refuge and strength which are the author of all goodnesse be ready to hear the devout prayers of the Church and grant that those things which we ask faithfully we may obtain effectually through Jesus Christ our Lord. The Epistle Brethren be followers together Phil. 3. verse 17. unto the end The Gospel Then the Pharisees went out Mat. 22. verse 15. unto verse 23. The xxiiii Sunday after Trinity 1 B. of Edw. 6. They that put their trust in the Lord c. Psal. 125. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee assoil thy people from their offences that through thy bountiful goodnesse we may be delivered from the bands of all those sins which by our frailty we have committed Grant this c. The Epistle We give thanks to God Colos. 1. verse 3. unto ver 13. The Gospel While Jesus spake unto Math. 9. verse 18. unto ver 27. The xxv Sunday after Trinity 1. B. of Edw. 6. Except the Lord build the house c. Psal. 127. Glory be to the Father c. As it was in the beginning c. The Collect. STir up we beseech thee O Lord the wills of thy faithful people that they plenteously bringing forth the fruit of good works may of thee be plenteously rewarded through Jesus Christ our Lord. Amen The Epistle Behold the time cometh Jer. 23. verse 3. unto ver 9. The Gospel When Jesus lift up his eyes John 6. verse 5. unto ver 15. Omitted in the 1 B. of Edw. 6. ¶ If there be any more Sundayes before Advent Sunday to supply the same shall be taken the service of some of those Sundayes that were omitted between the Epiphany and Septuagesima W. Saint Andrews day 1 B. of Edw. 6. Many times have they fought against me c. Psal. 129. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which didst give such grace unto thy holy apostle saint Andrew that he readily obeyed the calling of thy sou Jesus Christ and followed him without delay grant unto us all that we being called by thy holy word may forthwith give over our selves obediently to follow thy holy commandments through the same Jesus Christ our Lord. The Epistle If thou knowledge with thy Rom. 10. verse 9. unto the end The Gospel As Jesus walked by the Matth. 4. verse 18. unto verse 23. Saint Thomas the Apostle 1 B. of Edw. 6. Blessed are all they that fear the Lord c. Psal. 128. Glory be to the father c. As it was in the beginning c. The Collect. ALmighty everlasting God which for the more confirmation of the faith didst suffer the holy Apostle Thomas to be doubtful in thy sons resurrection grant us so perfectly and without all doubt to beleeve in thy son Jesus Christ that our faith in thy sight never be reproved hear us O Lord through the same Jesus Christ to whom with thee and the holy Ghost be all honour c. The Epistle Now ye are not strangers Ephes. 2. verse 19. unto the end The Gospel Thomas one of the twelve John 20. verse 24. unto the end X The conversion of St. Paul 1. B. of Edw. 6. at Mattens The second Lesson Acts 22 unto they heard him I will give thanks unto thee O Lord c. Psal. 138. Glory be to the Father c. As it was in the beginning c. The Collect. GOd which hast taught all the world through the preaching of thy blessed Apostle saint Paul grant we beseech thee that we which have his wonderful conversion in remembrance may follow and fulfil thy holy doctrine that he taught through Jesu Christ our Lord. The Epistle And Saul yet breathing out Act. 9. verse 1 unto ver 25. The Gospel Peter answered and said unto Matth. 19. verse 24. unto the end 1. B. of Edw. the 6. at Evensong The second Lesson Acts 26. unto the end Y. The purification of Saint Mary the Virgin 1 B. of Edw. 6. Behold now praise the Lord c. Psal. 134. Glory be to the Father c. As it was in the
for through default of their concurrent Ratification many of their Canons became insignificant ciphers and where custome and Canon chanced to justle and enterfere the people if their either inclination or interest might be gainers by it alwayes fled to prescription And prescription was sure to carry the cause where no Act of Parliament interposed to the contrary Now at our first entry into the Realm c. The complaint implyed in this Proclamation is a Libel miscalled The humble petition of the Ministers of the Church of England desiring Reformation of certain Ceremones and abuses in the Church that they might the better fore-speak impunity for so strange boldnesse they exhibit their muster-roll thus formidable To the number of more then a thousand This Petition they presented in April 1603. Formed it was into four heads comprehending a summary of all their pitiful grievances concerning first the Church service Secondly Church ministers Thirdly Church livings Fourthly concerning Church discipline To encounter these schismaticks both the Vniversities presently endeavour what they can Oxford models out a very brief but solid answer to all their objections not suffering one to escape Cambridge passeth a grace in their publick Congregation June 9. in the same year That whosoever shall openly oppose the Doctrine or Discipline of the Church of England or any part thereof either in words or writing shall be forthwith suspended of all degrees already taken and made uncapable of taking any hereafter This notwithstanding they held private conventicles the usual forerunners of sedition so as the King was compelled in October next to restrain them by Proclamation but promising withal that he intended a conference should shortly be had for the sopiting and quieting of those disputes This was the great occasion of that Conference of Hampton Court. According to the form which the Laws of this Realm c. The Kings of this Realm are by the statute 26. H. c. 1. declared justly and rightfully to be the supream Governours of the Church of England to have full power and Authority from time to time to visit represse redresse reform order correct restrain and amend all such errours c. which by any manner spiritual Authority or jurisdiction ought or may lawfully be reformed repressed ordered redressed corrected restrained or amended Agreeable to this power Henry the 8. Edw. the 6. Queen Mary her self Queen Elizabeth severally in their respective reignes did act But the laws referred to by this Proclamation is first that Act of Parliament 1. Eliz. wherein it is ordained that the Kings and Queens of this Realm shall have have full power and authority by letters Patents under the great Seal of England to assigne name and Authorize when and as often as their Heires and Successors shall think meet and convenient such person or persons as they shall think meet c. to visit reform redresse c. Secondly the latter end of the Act for uniformity where the Queen and consequently her Successors are authorized by the Advice of their Commissioners or the metropolitan to ordain and publish further Rites and Ceremonies And this helps us with an answer to an objection of Smecttymnuus who from the several Alterations made in our Liturgy both by Queen Elizabeth and King James from that of the second establishment by Edw. 6. infer that the Liturgie now in use is not the Liturgie that was established by Act of Parliament and therefore that Act bindeth not to the use of this Liturgie To this we reply that those Alterations can excuse from that act onely in part and for what is altered as to what remaineth the same it bindeth undoubtedly still in tanto though not in â—oto And for the Alterations themselves the first being made by Act of Parliament expresse that of 1 Elis. and the second by Act of Parliament reductive and implied those afore-mentioned what gain Smecttymnuus by their illation that those alterations are not established by the first Act And whereas it may be supposed that that Proclamation may lose its vigor by that Kings death and consequently the Service book may be conceived to be thereby in statu quo prius yet considering his late Majesty did not null it by any expresse edict that several Parliaments sitting after did not disallow it that all subscriptions have been unanimous in reference to those changes that the Emendations were made to satisfie the Litigant party I conceive the Proclamation valid notwithstanding the death of that King The first original and ground whereof c. Here our Church is explicite expresse enough to confute the vulgar errour of her seduced children who fill the world with more noise then truth that our service hath its original from the Masse-Book her resort is to the Antient Fathers to their godly and decent orders she conforms her self leaving the Romanists to the yesterday devised innovations of their Church The Pye Pica or in English the Pye I observe used by three several sorts of men First by the quondam Popish Clergy here in England before the Reformation who called their ordinal or Directory ad usum Sarum devised for the more speedy finding out the order of Reading their several services appointed for several occasions at several times the Pye Secondly by Printers which call the letters wherewith they Print books and treatises in party colours the Pica letters Thirdly by Officers of civil Courts who call their Kalendars or Alphabetical Catalogues directing to the names and things contained in the Rolls and Records of their Courts the Pyes Whence it gained this denomination is difficult to determine whether from the Bird Pica variegated with divers colours or whether from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contracted into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denoteth a Table the Pye in the Directory being nothing else but a Table of rules directing to the proper service for every day I cannot say from one of these probably derived it was and no great matter which Wherein the reading of the Scriptures is so set forth c. The Lessons appointed in the Kalendar are onely ordered for the week dayes or such festivals as happen upon them not for the Sundayes for which resort must be had to a future order Nothing but the pure word of God or that which is evidently grounded upon the same Here the Church declareth that over and besides the Canonical Scripture what is evidently grounded upon the same viâ— Some part of the Apocrypha she approveth and appointeth to be read in Churches to which end some Lessons in the Kalendar are selected thence but neither considered by her in a party of honour with the Canon nor so strictly enjoyned but that she in some cases tolerateth yea commendeth a swerving from her prescriptions For where it may so chance some one or other Chapter of the Old Testament to fall in order to be read upon the Sundayes or holy-dayes which were better to be changed with some other of the New
Church Our manner of reading them most conformable to antiquity The Contents of the Chapters of what use Q The Primitive custome before every Lesson R The Benefit of mixing Psalmes or hymnes with Lessons S Te deum how ancient T Benedicite ancient V Benedictus and other hymns vindicated used by the Dutch Church W The Creed anciently no part of the Liturgy how imployed why called the Apostles the Catholick Church a phrase as ancient as Ignatius reason why so called The variety of Symbols whence derived why the Creed pronounced standing X The Lord be with you whence derived difference betwixt it and Peace be to you Y Let us pray an ancient formula Z Lord have mercy upon us c. called the Lesser Litany AA O Lord shew thy mercy upon us c. are canonical Scripture BB Collects why so called MOrning and Evening Prayer Prayer ought to be made as oft as occasion requireth as there is daily occasion so there must be daily prayer Our daily sins exact a daily confession our daily wants teach us as our Saviour prescribed us to say Give us this day our daily bread The Lords mercies are new every morning so should our prayers and thanksgivings be new in practice though the same in form Upon this account were the Diurnal sacrifices of the Temple upon this account did the Primitive Christians practice it sacrificia quot idie ceâ—â—bramus we daily offer sacrifices to God saith Cyyrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theodoret. Yea not only daily but twice a day at Morning and Evening according to the order of our Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome all the faithful can bear witness of this how it is observed in the Morning and Evening Service and to the same purpose d Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Morning Prayers and Hymns are continually used in the holy Church as also Evening Prayers and Hymns what these morning and evening hymns were shall be seen afterwards As for the hour of morning prayer with us it is nine in the forenoon agreeable to the Primitive practice of the Greek Church especially derived either from the miraculous descent of the holy Ghost at that hour upon the Apostles or from the Jewish custome of assembling for the performance of Religious duties at that hour their Third whereof instances there are enough in H. Scripture This in all probability of divine establishment not so I conceive the next or sixth in order of Canonical hours this being added by private devotion at which hour after dinner devout people resorted to the Temple to offer up their more pecular supplications in reference to their private and proper wants So Hannah rose up early after they had eaten in Shiloh and after they had drunk and went into the Temple and prayed unto the Lord. 1 Sam. 1. 9. whence old Eli mistook her to be drunk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Chrysostome from the heat of the day for it was about noon So the Prophet David at Morning and Evening and at high noon day will I rise up to praise thee In conformity to which the Antient Christians preserved the same observation though satisfied I am not that it was an universal practice because Clemens Alexandrinus restraineth it to some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some allot set hours for Prayers the Third Sixth and Ninth Except it shall be otherwise determined by the Ordinary c. The first Reformat on putting a positive restraint that general upon all Divine Offices to the Chorus or Quire Bucer whose judgment was called in to aid by Arch-Bishop Cranmer in order to a future Reformation of our Liturgy justly faulted it wishing quam primum corrigi that with all expedition it might be mended for Oportet ut sacra omnia Populus audiant percipiant que religione summâ Fit it is that all holy offices the people should both hear and minde with all possible devotion and this they could not doe in such Churches where the high Altars were disposed very distant from the Nave or Body of the Church by the interposition of a Belfrey as in many places it happened Thereupon in the next Liturgy order was given for the service to be used in such places of the Church c. as the people might best hear And if controverted the Ordinary to determine the place Now the last Reformers in Q. Elizabeth her time observing that in many Churches the edification of the people might be secured and the ancient practice observed restored the service to its former station leaving notwithstanding an overruling power in the Ordinary to dispose it otherwise if he saw just cause so to doe Whereby it appeareth that the Bishops lately enjoyning the service to be said at the holy Table or in the Chancel did not innovate but held to the Rubrick and that the officiating in the Desk was a swerving from the rule unless where it was able to shew Episcopal dispensation expresly to warrant it And the Chancels shall stand as they have done In the beginning of the Reformation under King Edward the 6. his Reign Altars were taken down upon good and godly consideration as King Edwards Letter to Bishop Ridley imports But as there is no constat that all altars were then taken down for the letter speaketh but of most part not of all the Churches in the Realm so is it dubious whether they were taken down by publick order or popular tumult for the consideration might be good and Godly yet the way of proceeding therein not approvable But taken down they were and by way of concomitancy probably in many places the steps of ascent were levelled also set so as some were notwithstanding left in their former state about which much strife and contention arising in several places some eager to pull them down others as earnest to continue them The wisdom of the Church interposeth to part the fray ordering in this Rubrick no alteration to be attempted therein which notwithstanding the people in the begining of Queen Elizabeth her Reign began to be unquiet again in this particular so as she was enforced to restrain them by a new order in these words Also that the Steps which be as yet at this day remaining in any our Cathedral Collegiate or Pâ—rish Churches be not stirred nor altered but be suffered to continue And if in any Chancel the steps be transposed that they be not erected again but that the place be decently paved By which words evident it is Authority had no designe to end the dispute by closing with either party but by stating things in their present posture The minister shall use such Ornaments c. In the latter end of the Act for uniformity there was reserved to the Queen a power to make some further order with the advice of her Commissioners c. concerning Ornaments for Ministers but I do not finde that she made any use of that Authority or
mentioned in the Clementine constitution and which answereth in substance to our Prayer for the whole state of Christs Church for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Catholick Collect as it is stiled in the old Liturgies which was a prayer for the Catholick Church was essentially the same with ours in the Communion office and differed in fashion onely being rehearsed Litany wise Part of that prayer so far as may conduce to make good my Title or may declare the Alliance of that service with our Litany I shall here subjoyn and the rather because to my apprehension those ancient constitutions have not many parcells of farther extraction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us pray for the Church and for the people  Let us pray for the whole order of Bishops for all Presbyters for all Deacons and ministers of Christ and for the whole family of the Church that God would preserve and keep them  Let us pray for Kings and all in high places that under them being peaceably and quietly governed we may spend our dayes in all godlinesse and honesty  Let us pray for our brethren afflicted with sicknesse that the Lord would please to free them from their diseases and restore them in perfect health to his Church  Let us pray for those that sail by water or travail by land  Let us pray for those that are condemned to mines to banishment to imprisonment and bonds for the name of the Lord.  Let us pray for those that are oppressed  Let us pray for those that persecute us for the Lords sake that he would abate their rage and confound all their devices against us  Let us pray for all those that erre are deceived that God would bring them into the way of truth  Let us pray for all widdows orphaâ—s  Let us pray for seasonable temperate weather that we may receive the fruits of the Earth As for the so frequent repetition of Lord have mercy upon us In all probability Christianity did not devise it new but imitated elder patterns I mean that mode of the 136. Psalm where for his mercy endureth for ever is iterated no lesse then 27. times and which versicle was used Litany-wise that is returned by the people in the service of the Temple as is evident 1 Chron. 16. 41. 2 Chron 9. 13. The gesture proper to this service must be kneeling This is manifest by the Rubrick belonging to Commination where the Litany is appointed to be read after the accustomea manner implying thereby both the place and posture formerly used Now the accustomed place was the midst of the Church and the accustomed posture was kneeling for so was it appointed in the Queens Injunctions and in those of Edward the sixt the Priests shall kneel in the midst of the Church and sing or say plainly and distinctly the Litany Indeed what fitter posture can there be then kneeling Excellently saith St. Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is fit that he who applies himself to prayer should put on the outward garb and deportment as well as the inward minde of a supplicant what scheam sutes a supplicant better then lowly kneeling and can we kneel too low at such supplications as these The motions of the body ought to keep pace with the affections of the Soul when this is most transported with Zeal the members of the body must move at the same rate the higher the spirit soares in Prayer the lower falls the body When our Saviour prayed in the Garden his first posture was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling upon his knees Luk. 22. 41. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being brought to his agony and to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more ardently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cast himself prostrat upon his face Matth 26. 39. Now if the Litany be as certainly it is our most fervent resort to God fit it is it should be made in the most significant that is in the lowest posture of supplication As for the exceptions made against this Litany they are so few and so contemptible as I disdain to honour them with a reply and shall end in this true character of it That in all concernments so excellently is it contrived in accommodation to our general wants so full of Christian Rhetorick and pious Raptures as it justly deserves to be accounted a noble parcel of our Liturgy Nor can all the cavils of malevolent spirits ballance the honour it hath acquired abroad For Gilbertus Cognatus a German and Amanuensis to the famous Erasmus very neer an ICO years since under this title Litania veteris Ecclesiae the Litany of the Ancient Church presents us with a form precisely the same with ours as then established by Act of Parliament On Wednesdayes and Fridayes These were in the Primitive times dayes of Solemn assemblies in imitation of the Jewish practise I fast twice a week â—aid the Pharisee Luke 18. 11. and the Christians did disdain to be short of them in what might promote the honour of God The reason given why these two dayes were chosen is because on the one Wednesday Judas conspired to betray his Master and our Saviour Christ and on the other Friday he suffered death upon the Crosse. And this is that which Clemens Alexandrinus intendeth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. he knows the mystical sense of those dayes the fourth and the Parasceve and he is the first Greek Author wherein it occurreth unlesse we will resort to those constitutions of the Apostles recorded by Epiphanius whence he borroweth so much and to which in all probability he referreth where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles ordained that there should be sacred conventions on the Wednesdayes and Fridayes Nor was this observation peculiar to the Greek Church for Tertullian expresly mentions stationes Quartae sextae feriae the stations of the fourth and sixt day of the week The very nomination of these dayes may be enough against all contenders to decipher to us what this Ancient meant by stations viz. dayes of humiliation and the context of the place will not hear of any other construction where pleading hard for Montanus against the Catholick Church in the point of Fasts he appeals to her self whether the Apostles did ever yoke her to any such observances and whether the dayes she hath assigned for those intents were not of her arbitrary choice so that it being indisputably evident that the Father here intended dayes of humiliation I cannot think it probable though very learned men have so opined that the word should be capable elsewhere in this Author of a sense diametrically opposite or that it should import dayes of the highest Festivity and rejoycing For where he saith Similiter de stationum Diebus non putant plerique sacrificiorum orationibus interveniendum quod statio solvenda sit accepto corpore Domini Ergo
first Communion O sing unto the Lord a new song c. Psal. 98. Glory be to the Father c. As it was in the beginning c. The Collect. GOd which makest us glad with the yearly remembrance of the birth of thy onely son Jesus Christ grant that as we joyfully receive him for our Redeemer so we may with sure confidence behold him when he shall come to be our Judge who liveth and reigneth c. The Epistle The grace of God that bringeth salvation Tit. 2. verse 11. to the end The Gospel And it chanced in those dayes c. Lu. 2. to verse 15. E At the second Communion O Lord our Governour c. Psalm 8. The Collect. ALmighty God which hast given us thy onely begotten son to take our nature upon him â— this day to be born of a pure virgin Grant that we being regenerate and made thy children by adoption and grace may dayly be renued by thy holy spirit through thâ— same our Lord Jesus Christ who liveth and reigneth with thee c. The Epistle God in times past diversly Heb. 1. verse 1. unto verse 13. The Gospel In the beginning was the word Joh. 1. verse 1. unto verse 15. 1. B. of Edw. 6. Proper Psalms and Lessons at Even-song 89. The first Lesson Esay 7. God spake once again c. to the end Psalm 110. Â 132. Â The second Lesson Tit. 3. The kindness and love c. unto foolish questions F St. Stevens day at Mattens 1. B. of Edw. 6. The second Lesson Act. 6. 7. Stephen full of faith c. unto and when 40. years At the Communion Why boastest thou thou Tyrant Psal. 3. Glory be to the Father c. As it was in the Beginning c. The Collect. GRant us O Lord to learn to love our enemies by the example of thy martyr S. Steven who prayed for his persecutors to thee which livest c. Then shall follow the Collect of the Nativity which shall be said continually unto Newyears day Scot Lit. But instead of these words and this day to be born the Presbyter shall say at this time to be born The Epistle And Stephen being full of the holy Ghost Act. 7. verse 55 unto the end The Gospel Behold I send unto you Prophets Mat. 23. verse 34. unto the end 1. B. of Edw. 6. The second Lesson at Evensong Acts 7. And when 40. years were expired unto Stephen full of the holy Ghost St John Evangelist's day 1. B. of Edw. 6. at Mattens The second Lesson Apoc. 1. unto the end At the Communion In the Lord put I my trust c. Psal. 11. Glory be to the Father c. As it was in the beginning c. The Collect. MErcyfull Lord we beseech thee to cast thy bright beams of light upon thy Church that it being lightened by the doctrine of thy blessed Apostle and Evangelist John may attain to thy everlasting gifts through Jesus Christ our Lord Amen The Epistle That which was from the beginning 1 John 1. verse 1. unto the end The Gospel Jesus said unto Peter John 21. verse 19. unto the end 1. B. of Edw. 6. at Evensong the second Lesson Apoc. 22. unto the end The Innocents day 1. B. of Edw. 6. at Mattens The first Lesson Jer. 31. unto moreover I heard Ephraim At the Communion O God the heathen are come c. Psal 29. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God whose praise this day the young Innocents thy witnesses have confessed and shewed forth not in speaking but in dying mortifie and kill all vices in us that in our conversation our life may express the faith which with our tongues we do confesse through Jesus Christ our Lord. The Epistle I looked and lo a Lamb Apoc. 14. verse 1. unto verse 6. The Gospel The angel of the Lord appeared Mat. 2. verse 13. unto verse 19. The Sunday after Christmas day 1. B. of Edw. 6. I will lift mine eyes up to the hills c. Psal. 121. Glory be to the Father c. As it was in the beginning c. The Collect. Almighty God which hast given c. As upon Christmas day The Epistle And I say that the hire Galat. 4. verse 1. unto verse 8. The Gospel This is the Book of the generation Matth. 1. verse 1. unto the end The Circumcision of Christ. 1. B. of Edw. 6. At Mattens The first Lesson Gen. 17. unto the end The second Lesson Rom. 2. unto the end G At the Communion I was glad when they said unto me c. Psalm 122. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which madest thy blessed son to be circumcised and obedient to the law for man grant us the true circumcision of the spirit that our hearts and all our members being mortified from all wordly and carnal lusts may in all things ovey thy blessed will through the same thy son Jesus Christ our Lord. The Epistle Blessed is that man to whom Rom. 4. verse 8. unto verse 15. The Gospel And it fortuned Luk. 2. verse 15. unto verse 22. 1. B. of Edw. 6. at Evensong The first Lesson Deut. 10. And now Israel unto the end The Second Lesson Colos. 2. unto the end Omitted in the 1. B. of Edward 6. If there be a Sunday between the Epiphany and the Circumcision then shal be used the same Collect Epistle and Gospel at the Communion which was used upon the day of Circumcision Scot. Lit. so likewise upon every other day from the time of the Circumcision to the Epiphany H. The Epiphany 1. B. of Edw. 6. at Mattens The first Lesson Esay 60. unto the End The second Lesson Luke 3. and it fortuned unto the end At the Communion O sing unto the Lord a new song c. Psalm 96. Glory be to the Father c. As it was in the beginning c. The Collect. O God which by the leading of a star diddest manifest thy onely begotten son to the Gentiles mercifully grant that we which know thee now by faith may after this life have the fruition of thy glorious God head through Christ our Lord. The Epistle For this cause I Paul Ephes. 3. verse 1. unto verse 13. The Gospel When Jesus was born Matth. 2. verse 1. unto ver 13. 1. B. of Edw. 6. At Evensong The first Lesson Isai. 49. unto the end The second Lesson John 2. After this he went down to Capernaum unto the end The first Sunday after the Epiphanie 1. B. of Edw. 6. How long wilt thou forget me c. Psal. 13. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee mercifully to receive the prayers of thy people Which call upon thee and grant that they may both perceive and know what things they ought to do and also have grace and power faithfully to
more illustrate the designe of the holy-day then the recital of the history upon which it is founded so that these Canonical Narratives may passe for the prime office of every day for which they are set apart But some will say why Epistles when several of them are taken out of the Acts as that for St. Stevens day and several others some out of the Revelation as that for Innocents day yea some out of the old Testament as that for Ashwednesday out of â—eremie and Isaiah others To this it is answered that though it were more proper in my opinion to call them Lessons yet since Denomination usually is derived from the major part the word Epistle is no unapt Appellation for them the paucity of the rest being considered Deplorable is that cause which hath nothing but a Logomachy and word-war to defend it had this word-catcher searched into Antiquity he might have seen Clemens thus bespeaking the Corinthiâ—ns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take into your hands the Epistle of Blessed Paul â—he Apostle what writes he first to you in the beginning of his Gospel whence evident it is that anciently the word Gospel denoted the whole system of the new Testament which werestrain now to the noblest part of it And it being so we shall the lesse weigh this objection but passe on to discourse what hath come to our cognizance as most observable relating to those dayes severally taken not intending to speak to all but to such onely as being of most remark have afforded the most plentiful matter for memorialls First Sunday in Advent The first initiation of our Saviour into the office of a Mediator was his manifestation in the flesh and incarnation a thing promised all along from the very fall of wretched man untill as the Apostle said the fulnesse of time was come Gal. 4. 4. And the more remote from this time the more obscure the prophesies the neerer the more explicite First Gen. 3. the seed of the woman shall break the serpents head go on to Abraham Gen. 12. 3. In thy seed declaring specificatively in whose shall all the nations of the earth be blessed Go on to David of the fruit of thy body will I set upon thy Throne Psal. 132. 11. Proceed to Esay the prophecy is more apodeictical more demonstrative Behold a Virgin shall conceive and bear a Son and she shal call his name Emanuel C. 7. v. 14. Go neerer to the approaching of this time still more Ecce's Behold thou shalt conceive in thy womb and bring forth a Son and thou shalt call his name Jesus Luke 1. 31. And the Virgin Mary to her self Behold from hence-forth all generations shall call me blessed ib. v. 48. All this to keep up the hope of the long looked for Theophany and the Messias his appearance in the flesh God himself having thus led in the Nativity of our Saviour with such a train of anteceding predictions to assure man that he would come the Christian Church thought it also expedient that the day of commemoration that he is come should be somewhat more then ordinarily attended And upon this very account she hath assigned to this great festival the four Sundayes preceding the first beginning alwayes next before or after or on St. Andrews day which are as it were one Christmas Eve or as so many heralds to proclaim the approaching of his feast and are therefore called Advent Sundayes as fore-speaking Christs birth-day and therefore the ancient Author of the Nativity Sermon ascribed to Cyprian begins it with Adest diu expectata Nativitas i. e. the long-looked for Nativity which we expected all this time of Advent is come at length And upon this account proper Lessons taken out of the Evangelist or Gospel-Prophet Esay agreeable to their design are allotted them Christmas day This Anniversary solemnity cannot be denied to be as old as up to Gregory Nazianzens time he and his great intimate St. Rasil having each an excellent Homily upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith one This celebrity is called Gods appearance or his Nativity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the other We name this our Festival the Theophany Nor is there in either Homily one syllable inferring the either usage or institution of that day to have commenced then wherefore we may presume it was existant long before indeed Nicephorus sadly tells us so relating no lesse then twenty thousand Christians massacred by fire on that day being assembled at Church under the Dioclesian persecution A matter not incredible for if it be true as little doubt is to be made of it what Gildas reports of us Brittains that after that Persecution ceased the Christians began again to repair their Churches and celebrated Festivals Why should not this great day make one what rational argument can be opposed to disswade us that we should not think it of as long duration as any other festival the Lords day excepted whatsoever considering that even Christianity it self resulteth from it In the determination of the precise and true day Antiquity it self hath been to seek as well as modern times Clemens Alexandrinus who florished about the end of the second Century saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most curious inquisitors after the year and day of Christs Nativity have fixt it some on the 25. of the moneth of Pachon our May and some on the 25. of Pharmouthi our April The Churches of Aegypt observed it constantly upon the 6. of January celebrating both it and his Baptism on the same day which they called the Epiphany The Asiatick Grecians and Syrians turned over his Baptism to another day retaining still the 6. of January for his Nativity The Church of Rome pretending to a more perfect information from the Censual Rolls of Augustus Caesar kept close to the 25. of December from thence it was first transported to Antioch as is evident from St. Chrysostomes Homily preached there upon that day where he declareth the darknesse of incertainty wherein those Christians were in before and from whence they were enlightened to the notion of the true day Not long after either convinced that this was the very day of Christs Nativity or that none truer could be assigned it became about Anno 500. the general observation of the Catholick Church Since that and neer home to our times an opinion hath possest some very learned men that our Saviour was born in September in such variety of judgements it is not safe dogmatically to determine one way or the other Nihil opusest ut ea cum discrimine definiantur quae absque crimine nesciuntur What necessity is there of positively defining that whereof it is no fault to be ignorant And the best is there is nothing in this particular cogent to it The exact notion of the day precise is no concernment of the Duty which consists not in observing the day but a day God standeth not upon punctilio's with man no not in ceremonials
the rest As for Innocents day that Homily upon Matth. 2. which if not Origens is yet very Ancient speaketh expresse Horum memoria semper ut dignum est in Ecclesia celèbratur secundum integrum ordinem sanctorum ut primorum martyrum pro Domino occisorum The memory of the Innocents also is alwayes as fit it is celebrated in the Church accoring to the order of the Saints as of those who were first slain for the Lord. This juncto of Festivals are not here placed as evidences of the times of the Death or sufferings of those Persons For if tradition faileth not St. Stephen was stoned in August and St. John died ' on the feast of St. John Baptist Durandus and from him other Ritualists why these feasts rather then others were ordered to accompany Christs nativity assigneth this reason There is saith he a threefold martyrdom In will and deed In will but not indeed In deed but not in wil. The first was undergone by St. Stephen the second by St. John the third by the Innocents And who fitter to attend our Saviour then his Martyrs for if right-dear in the sight of the Lord is the death of all his Saints then most precious certainly to him must the death of them be who not onely die in but for him This reason of Durandus is founded upon the tradition that St. John was miraculously preserved in a Chaldron of boyling Oyl to which he was condemned at Rome might I interpose mine own thoughts I should rather conceive that St. Stephen had the first place because he was the Proto-Martyr of Christianity St. John the second because his death falling upon the Festival of another John the Baptist and reason good they should be honoured with dayes apart no day could be assigned to this John more proper that he might be nigh his Master he being the disciple whom Jesus loved And the Innocents might well pretend to the third because as St. Cyprian saith Nativitas Domini à Martyriis Infantium statim caepit the slaughter of the Innocents was the first considerable consequent of his birth Nor wil I omit what else seemeth a specious exposition upon the Original of these three viz that Martyrium Amor Innocentia Martyrdom Love and Innocence are first to be magnified as wherein Christ is most honoured The feast of Circumcision I dare not affix any remote antiquity to this holy-day The first mention of it under this title occurreth in Ivo Carnotâ—nsis who lived about the year 1090. a little before St. Bernard and who hath a Sermon upon it under the name of the Octave of Christs nativity we finde it in Isidorus 4000. before The reason why it was not then observed was as I conceive because it fell upon the Kalends of January which were Solemnized among the Heathens with such disorder revellings and prophane appendants of Idolatry that St. Chrysostom called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devils festival and the sixt general Councel absolutely interdicted the observation of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we decree that the Feast called the Calends be utterly taken away from the custome and society of the faithful The Epiphany This feast hath several appellations amongst the Greek Fathers sometimes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Gregory Nazianzen the day of sacred illumination this being in the Eastern Church a day as signal for Baptism as Easter or Pentecost in the Western Sometimes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The manifestations of God so Horolog Grac. upon the 6. of January place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is consest this word very often imports Christs Birthday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now is the Festival of the Theophany or Christs nativity saith Nazianzen yet sometimes they are evidently distinguished as in that imperial constitution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Nativity of Christ and the Theophany c. are to be accounted for Holy-dayes Most clear is that of Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first festival is that of Christs birth the next is that of the Theophany where not onely this feast is manifestly differenced from the Nativity but the feast of Circumcision as I said before remarkably excluded But of all the names most usuall and most frequently applied to it is this of Epiphany which though the Egyptians and such as were under the Patriarchate of Alexandria communicated both to the Nativity and Baptism of Christ possest with an opinion that he was baptised upon the Aniversary of his Birth yet in other places it past onely currant for the day of his Baptisme St. Chrysostom puts a question to himself in these tearms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How comes it to passe that not the day of Christs Birth but of his Baptisme is called the Epiphany and he resolveth it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because his Birth was obscure but at his Baptisme he manifestly appeared to all men The like hath St. Hierom Epiphaniorum Dies huc usque venerablils est non ut quidam putant natalis in carne tunc enim absconditus est non apparuit The day of the Epiphany is at this day venerable I mean not Christs Nativity as some suppose for then he rather hid himself and appeared not By what hath been already said the day is without all question of no late edition Now for the grounds upon which the solemuity is founded St. Augustine delivereth them to be four sive quod in Caelo stella ortus sui nuncium praebuit sive quod in Cana Galilaeae in convivio nuptiali aquam convertit in vinum sive quod in Jordanis undis aquas ad reparationem humani generis suo Baptismo consecravit sive quod de quinque panibus quinque millia hominum satiavit Either because a star in the heavens became the Nuncio of his birth or because he turned water into wine at the Marriage feast or because being Baptised in the river of Jordan he consecrated the water for the regeneration of man or because he sâ—d five thousand men with five loaves The three first causes our Church seems to own in the conformity of her Divine offices the Collect for the day mentions the coming to the wisemen to worship our Saviour by the convoy of the Star and the Gospel is a narrative of the Story The second Lesson at Evening service being John the 2. recounts the miracle wrought at the Marriage feast And the second Lesson for Morning Prayer being Luk. 3. 22. is a relation of his Baptism But as for the first though it be delivered by St. Augustine quoted before and by Isidorus after him to have been a con-cause of this dayes Solemnity yet I finde the Greek fathers of another judgement these celebrating the coming of the wisemen and appearing of the star on the day of Christs nativity So Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow the guide the star and offer thy
Tertullians time for writing against the Orthodox Party as a Montanist he tells them they continued their Fasts but to the ninth hour whereas his Brethren of the Discipline of Montanus protracted theirs to the evening The Sunday before Easter This is called Palm Sunday in Latine Dominica in Ramis in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Epiphanius and Johannes Euchaâ—â—ensis All upon one and the same account because the people strewed boughs of Palm in our Saviours passage to Hierusalem a Custom used by other Nations upon their reception of Kings and eminent Persons So did they of Cremonâ— entertain Vitellius Lauro rosisque viam constraverant regium in morem They had strewed the way with Bays and Roses after a Princely maner and so the Roman Commodus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carrying Bays and all sorts of Flowers then in their Prime Isidorus that liv'd about 630 tells us That this day the Creed or Summary of the Christian Faith was wont to be delivered to the competents or persons who desired to receive the Seal of Baptism the like is affirmed by Alcuine and perhaps it might be so for St. Ambrose speaking of his Officiating upon this day saith Post lectiones atque Tractatum dimissis Catechumenis Symbolum aliquibus competentibus in Baptisteriis tradebam Basilicae After the Lessons and Sermon I delivered the Creed to the Competents in the Baptisteries of the Church Durandus their junior 500 years fixeth this Custom upon Maundy Thursday but his word being traditur may import that he onely intended the practice of his present not of the Primitive times Monday before Easter This week had many appellations in Antiquity It was sometimes called Pasch or Easter so Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church observeth to celebrate the Feast of Easter that is the week defined by the Apostles Constitutions And elsewhere he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the six days of Easter So Augustine Ecce Paschaest da nomen ad Baptismum See it is now Easter give in thy name for Baptism Perhaps for that very cause it became to be stiled also The great Week Easter being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. John calls it c. 19. v. 31. and the Councels after him The grand Festival it was proportionable enough that this Septimana Paschae or the Week preceding it should be called the Great Week or else as St. Chrysostome in his Lenten Sermons yields the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because great and unutterable Blessings as Christs Passion Burial and Resurrection accrued to us this Week It was stiled also the holy Week because celebrated with devotion extraordinary This Week had especial priviledges first it was a Justitium and Vacation from civil pleadings and by the Edicts of Theodosius and other godly Princes All prisoners committed for Debt or petty crimes were then set at liberty Sanctis diebus Hebdomadis ultimae solebant debitorum laxari viâ—cula saith Ambrose In the holy days of the last week the Bonds of Debtors were wont to be loosed So of Theodosius St. Chrysostome that he commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Prisoners throughout the Empire to be freed In this week were penitents reconciled into the Communion of the Faithful St. Hieromes Fabiola ante diem Paschae stabat in ordine Poenitentium Stood before Easter in the row of Penitents whom he presently renders reconciled to the Church This Week the Competents gave in their names for Baptism Durandus and others of later Antiquity apply this Custom to the Wednesday after the fourth Sunday in Lent possibly it was so in their days not so certainly in St. Augustines time as is evident by his words above cited and elsewhere Appropinquabat Pascha dedit nomen inter alios competentes Easter was at hand he gave in his name amongst other Competents Thursday before Easter This day was anciently called Coena Domini and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great fifth day as a parcel of the great Week and dies Mandati with us Maundy Thursday because Christ this day instituted the Sacrament of his Supper commanding his Disciples and in them Posterity to do the same in remembrance of him Many were the peculiars of this day First because the Bodies of such as were to be Baptized on the next Sabbath had contracted an offensive scent through the observation of Lent and it was therefore necessary that they should be washed and cleansed before they entred the sacred Font This day was set apart for that lotion as St. Augustine informs us Secondly The Catechumeni or rather the Competents that gave in their names for Baptism were in the Greek Church to rehearse the Articles of their Faith either to the Bishop or to the Presbyters Thirdly Upon this day there was a double Communion the blessed Eucharist being given twice on this day by the Latine Church Bis in coena Domini Eucharistia datur manè propter prandentes ad vesperum propter jejunantes The Eucharist is given twice on that day whereon the Lord instituted it in the morning in respect of those that dine in the evening for their sakes who forbear meat all the day which he saith was done upon this account ut in honorem tanti Sacramenti in as Christiani prius dominicum corpus intraret quam caeteri cibi That for the honor of that great Sacrament the Body of Christ should have the precedence of entring in at our mouthes before ordinary meat Upon this day the now Church of Rome accurseth and Excommunicateth all Protestants under the notion of Hereticks and more then Protestants his Catholick Majesty of Spain also for fingring some part of St. Peters Patrimony but she soon makes him an amends by absolving him on Good Friday Upon this day also the Kings of England in imitation of our Saviour were wont either themselves or by their Eleemosynary or Almner to wash the feet of so many poor People as they were years of age Good Friday This day with the Saturday and Sunday following St. Augustine calleth Sacratissimism triduum crucifixi sepulti suscitati The most sacred three days of Christ Crucisixt Buried and raised again It was anciently of so high esteem as Constantine entred it into the same Edict wherein he commanded the observation of the Lords Day Augustine mentions Passionem Domini The day of Christs Passion amongst those which were of Catholick and universal observation Nos non Azymorum Pascha celebramus sed Resurectionis crucis saith St. Hierome We do not observe the Feast of unleavened Bread but the days of Christs Resurrection and his Passion It was a day of general absolution to all the faithful Oportet hoc die indulgentiam Criminum clara vocâ— omnem Populum praestolari saith the fourth Councel of Toledo This day all the People are to expect Absolution of their Sins declared with
between Easter and Whitsunday was called by the name of Pentecost and was kept as one intire Festival which moved Tertullian to oppose against the Pagans Excerpe singulas nationum solemnitates in ordinem texe non Pentecosten implere non possunt Gather all the Festivals of the Gentiles and put them together into one sum the Festival of Pentecost will outvy them all As Tertullian delivered this for the Western so for the Greek Church the second Councel of Antioch Anno 341. speaking of the Synods to be yearly assembled decreeth that the first convene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the third Week following Easter in the fourth Week of Pentecost And so the Canons denominated from the Apostles limitteth the first Synod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the fourth Week of Pentecost And so was the practice of those times for St. Cyprians Ides of May where in the Councel he treateth of Epist. 55. was held might probably fall upon that very week To apply what hath now been said to my present purpose it may very rationally be supposed that those seven Weeks being comprehended under the single denomination of one Festival what other days of sacred account did chance to happen within that time were the less distinguished or considered otherwise then as parcels of the great solemnity Whitsunday This day is called Pentecost being the fiftieth day from Easter A day observed by the very Apostles themselves Acts 2. 1. And all the reason in the world it should be celebrated as one of the highest Festivals it was the day whereon the Law was given on mount Sinai called therefore the Feast of the Law and the day whereon the Gospel was given in Sion by the descent of the holy Ghost and therefore venerable upon either account but most venerable upon the last This day was in the Jewish practice one of their great Panegyries or Generals as I may call them to which there was an universal confluence from all nations and in the like maner was it observed by the Christian Church as a great Rendezvouz for persons resorting to be Baptized This day is called Whitsunday by reason say some of the White Garments then put on by them who were at this time Baptized the probability whereof as I cannot absolutely deny so it may be free for me to offer mine own conjecture differing from it and then I would rather derive it from the French word huict which signifieth eight and then Whitsunday will be huict Sunday the eighth Sunday accounting from Easter which all men will yield to be the first and that this conceit may pass the better let me further it not onely with an Argument drawn from the consonancy of the words huict and whit which sound exactly like but also from another word of the same denomination used in our Law I mean ut as which is no more but the huictas in Latine the Octavo of the anteceding Feast This Week was not intirely a Festival like that of Easter the Wednesday Thursday and Friday being observed as Fasts and days of Humiliation and Supplication for a blessing upon the work of Ordination which was usually on the next Sabbath imitating therein the Apostolic◠practice mentioned Acts 13. 3. And when they had fasted and prayed and laid their hands on them This custom of Fasting this Week is as ancient as Athanasius In hebdomade post sacram Pentecosten populus completis jejuniis ad orandum abiit i. e. In the Week following sacred Whitsunday the People having ended thir Fasts went to Prayer Having thus done my respects to the Festivals Dominical especially of highest remark they which follow not affording any thing of extraordinary note I pass to the holy days of an inferior order whereof very few will fall under consideration in regard antiquity hath transmitted to us so little specifically relating to them St. Andrews day This Apostle leads the van in the Rubrick of our Saints some conceive because he first came to Christ and followed him before any of the other Apostles John 1. 3◠Reason good he should have that honor were this infallibly certain whereof the Scripture gives slender assurance for the words of the Evangelist are the two Disciples heard him speak and they followed Jesus so that there were two Disciples one of them indeed was Andrew but he being mentioned joyntly with the other who most probably was St. John himself Priority and Posteriority cannot be admitted Andrew true it is first revealed the Messias to his Brother Simon yet this no argument that he came the first of Apostles unto Christ And where it is said that these two Disciples followed Christ yet is it not thence inferrible that they followed Christ as Disciples but out of curiosity for clear it is they continued still in their vocations until they had their call Matth. 4. 18. as is evidently demonstrated by the learned Annotator on that Place and by Mr. Casaubon before him The Conversion of Paul This posthume Apostle though he came late into Christs Livery yet gives us this account of his service that he toiled sweat and labored more in Christs vineyard then all the rest 1 Cor. 15. 10. and therefore hath gained the reputation to be understood when we think fit to say no more then the Apostle and if such an eminent Saint should not be assigned a room amongst his fellow Apostles in the Memorials of the Church it may to any seem a wonder yet in part so hath it come to pass for though he hath in the service of our Church as much respect as the best of them yet both in the Kalendar and Catalogue he seems with his companion Barnabas to be omitted The truth is I do not observe so high a value set upon him by the Romish Church as his labor hath merited for in the Roman Order where the Letany gives the names of all the other Apostles and Canonized Saints onely St Paul and Barnabas are missing in that nomenclature in their ancient Kalendars indeed and in that prefixt to King Henry the eighths Primer though his conversion be not dignified with a Rubrick Note yet is he yoked with St. Peter on the twenty ninth of June that day bearing the Dedication of St. Peter and St. Paul upon which consideration perhaps our Reformers forbare the allotting him any other day peculiar to himself The Purification of St. Mary the Virgin This Feast is called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Meeting because Simeon and Anna the Prophetessmet at the presentation of our Saviour in the Temple Nicephorus ascribeth the Institution thereof to Justinian the Emperor about the year 550. whether Justinian first instituted it or whether he established its Oecumenical Celebration which perhaps before was but Provincial that Author is not express enough with us in the vulgar Language it is called Candlemass Day because saith a Learned Bishop the Lights formerly used all
excluding Tithes further satisfaction may be given them from the Latine Translation ratified by Authority 20. Eliz. which in this Rubrick rendreth them by Oblationes Decimas Oblations and Tithes clearly implying that Tithes were comprehended therein For the whole State of Christs Church This Prayer sheweth its warrant at first that it is derived from 1 Tim. 2. 1. I exhort therefore that first of all supplications Prayers intercessions and Thanks givings be made for all men The preface of giving thanks for all men when in the processe of the Prayer there is no thanksgiving for any man was interpreted a slip in the Supervisors of the Liturgy who should either have expunged it or added some such clause as the Scotch Litturgy exhibiteth as Eucharistical for the Saints departed in the faith As for this prayer there are presidents enow of the like form Tertullian first Oramus pro Imperatoribus pro ministris eorum potestatibus seculi pro rerum quiete pro mora finis i. e. we pray for the Emperours and their Ministers for secular potentates for Peaceable times for long life Then Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Let the Deacon pray for the Universal Church the whole world and all the parts thereof and the fruits of the earth for the Priests and Governours for the chief priests and Kings and the general peace Next Eusebius speaking how the Priests were imployed at the celebrity of the Dedication of the Temple at Hierusalem he gives in part this account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. they offered up their supplications for the general peace for the Church of God for the Emperor and for his children beloved of God After him Cyril declaring the practice of his time at the celebration of the Eucharist thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Over this Propitiary Sacrifice we call upon God for the general peace of all Churches for the tranquility of the World for Emperors their Armies and all that fight for them I shall conclude with St. Ambrose Oratio praemittitur pro populo pro Regibus pro caeteris First before Consecration Prayer is made for the People for Kings and for others And though this Prayer be in our Church onely a peculiar of Morning Service yet St. Chrysostome seemeth to render the same usage in his time at the Evening Prayers also for putting the question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what meaneth this speech first of all he resolveth it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is in the daily Service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. And this is well known to the Priests that it is performed every day both at Evening and Morning Prayers But I will not over-confidently assert it upon this single testimony especially when perhaps his words may bear another sence And especially thy Servant our King In the fifth General Councel being the second of Constantinople frequent mention there is of the Dypticks which are described to us by Vicecomes and other Ritualist to be two Tables or Leaves of Board whereof one Column contained the names of the Living the other the names of the Dead which were rehearsed in the Communion Service That they were two the first syllable of the word demonstrateth clearly but that they were Tables strictly so taken the last syllable seemeth to question and to imply that they were rather Rolls of Parchment folded up as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fold together evidently importeth As for the Contents thereof the description is not to be faulted saving that it is not explicite enough in declaring what those persons were that is of what rank order or state whether living or dead which defect is supplyed by the Liturgies pretended to be of St. James St. Peter c. whereby it appeareth that the Roll of the Living contained the names of the Emperours Kings Bishops and other eminent Persons living at that time and which passed under the account of Orthodox some traces of this ancient Custom are still visible in the Canon of the Romish Mass where the Pope Bishop of the Diocess and the King are by name prayed for Cum omnibus Orthodoxis atque Catholicae Apostolicae fidei cultoribus i. e. With all such as are Orthodox and addicted to the Apostolick faith And chiefly in the most blessed Virgin Mary The commemoration of the Dead in the time of the Communion was of very early date the more tolerable in those who were not able to presage the ill consequences of it whereof it will not be amiss to take a short view of the procedures from the first start Such persons as God had honored with the Crown of Martyrdom the Church thought her self obliged to reverence with somewhat of more then ordinary respect and that she might the better testifie it the days of their Martyrdom were precisely set down these days had at the Tombs Memories Martyries and Caemeteries for so they were anciently called which were in those days of Persecution the chief places of resort for Religious Worship and Anniversary Celebration for in the office of the Eucharist the great work of those Assemblies an honorable mention was made of those Martyrs in particular God was glorified for the benefits accruing to his Church by their Passions and as the Eucharist according to the constant manner of those times had always some collation for repast and relief of the Poor so was there always added some exceedings upon the account of those Martyrs to whose memory the days were consecrated This introducts us to the meaning of Tertullian Oblationes pro defunctis pro Natalitiis annua die facimus i. e. We offer sacrifice for the dead yearly at their days of Passion which we call their Birth days As also of Cyprian Sacrificia pro eis semper ut meministis offerimus i. e. We always Sacrifice as you well remember for those Martyrs departed In both which Authors nothing is intended of praying for them which were a meer vanity in their Opinions but of offering to God the Sacrifice either of Praise or else of Alms for them both coming under that notion by express warrant from holy Text as hath been shewd already Nor did they onely make commemoration of the Martyrs but also of others agreeable to the Form used in this first Liturgy of Edw. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. We praise thee for the Patriarchs Prophets Apostles Evangelists Martyrs and Confessors and so also Cyril in his Catecheses describeth the very same Fashion onely by the way observe First That in neither Epiphanius nor Cyril is there a syllable of the Virgin Mary Secondly That in the Service of the Church in Epiphanius his time which was about 390. what ever some few thought in private there was not the least hint of intercession the first step to Invocation of Saints Not long after when it was at last generally resolved that the Saints did intercede for the universal
Almighty God and so fulfil his appointment So the Constitutions whereby it is manifest not onely that such commemoration was made but that it was made upon the account of Divine institution In all the Liturgies ascribed to St. James St. Basil St. Chrysostom c. the like commemoration passeth currant For the Latines listen to St. Ambrose Sacerdos dicit ergo memores gloriosissimae ejus passionis ab inferis resurrectionis in coelum ascensionis Offerimus tibi c. The Priest sayes Therefore commemorating his most glorious passion resurrection from the Dead and Ascension into heaven we offer up unto thee c. Agreeable to which is the now Canon of the mass whence it is that the same Ambrose of the words do this in remembrance of me gives this paraphrase Mortem meam praedicabitis resurrectonem meam annunciabitis adventum sperabitis donec iterum ad-veniam ye shall set forth my death declare my resurrection and hope for my coming until I shall come again Indeed St. Paul himself seems so to interpret them saying For as often as ye shall eat this bread and drink this cup ye shew the Lords death till he come 1 Cor. 11. 26. implying that Annunciation or declaration of Christs passion was usually made at the celebrating the Eucharist which could no otherwise be then by verbal commemoration To the people in their hands so was the celebration observed by Christ himself and so the Primitive custome the scrupulous person mentioned before in Eusebius is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stretch out his hand for the receiving of the sacred food So St. Cyprian speaking of persons lapsed who intruded to the Communion before they had performed those solemnities of penance which the Church required saith Plus modo in Dominum manibus et ore delinquunt quam cum Dominum negaverunt They did more heinously offend God with their hands reacht out to take and their mouthes open to devour those pretious symbols then they the Jews did with their tongues when they denyed him To the same purpose this father elsewhere very often so also Clemens Alexandrinus Augustine who not In tract of time some indiscreet persons pretending greater reverence to the mysteries as if they were defiled with their hands were at the cost to provide certain saucers or little plates of gold why not as well golden mouths and stomacks to receive it until they were forbidden by the sixth Councel in Trullo Another abuse the Church of Rome brought in where the Priest puts it into the peoples mouth least a crum should fall beside which favouring Transubstantiation is by our Church discontinued Kneeling The antients made it their study to adorn the blessed Eucharist with all the Appellations of honour they could devise some called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the perfection of perfections some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dreadful mysteries some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exemplar of high mysteries The table on which it was said was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mysticnl Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the terrible and dreadful Table much cost to slender purpose if after all it be now be discovered they were in the wrong and that this Sacrament hath nothing of that veneration nothing of that dreadfulness which they imputed to it and that it is so same and despicable an Ordinance as will admit of any negligent posture and that kneeling is too good for it Miserable infatuation Good God how well mayest thou say to those missed souls as Augustus to him who entertained him meanly I did not think you and I had been so familiar Blessed Jesus wert thou so gracious to us wretches as to leave and bequeath us this mystery of our eternal redemption and great charter of all thy benefits and shall we dare to receive it in any other then the lowest and humblest posture What is if this be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to disdiscern the Lords Body and what the consequence of that in distinction is let all them consider who would avoid it But it may be said that Kneeling was not the gesture of the Primitive Church Confest generally it was not because their fashion was upon Communion days to pray standing Nevertheless the communicant was enjoyned to receive those mysteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowing himself after the manner of veneâ—ation and Adoration Now can Augustines words be otherwayes truly interpreted Nemo carnem illam manducat nisi prius adoraverit Let none presume to eat that flesh until he hath done his Obeysance Nor was this Oecumenical and universal practise for Sozomen tells a story of a woman which to please her husband comming to the Communion took the bread when the Priest gave it her and kneeling down as if it had been to secret prayer conveyed it away her maid then by privily stealing a peece of common bread into her hands which she eat instead of the other whence it appeareth that kneeling was not then interdicted A gesture used by the Protestants of Bohemia upon whose custo me mentioned in their Confession the French and Dutch Churches passed this judgement In hoc ritu suam cuique Ecclesiae libertatem salvam relinquendam arbitramur As to this ceremony we hold it fit that every Church be left to her own liberty A gesture which by Beza's own confession olim potuit cum fructis usurpari might in times past have been used with edification In time past why not now as well yea much rather when as the fear of reverting to Popish Idolatry is altogether vain so the danger of Apostatizing from Christ is very great and no way sooner occasioned then by a sitting posture it being observed by the Polish Church that the men who lapsed there into the Arrian haeresie were all such as addicted themselves to that posture at the Communion The body of our Lord c. If you take a view of the elder formes as they stand lateral to the Common prayer you may perceive this constituted by the coupling and uniting of the other two which were before unhappily divorced For the first form in the â— Book excluding the words commemorative of Christs death and passion which those divine Mysteries were ordered to represent as it is the precise formula of the Masse-book so might it be suspected as overserviceable to the Doctrine of Transubstantion to which the Romanists applied it Again in the next Book the Commemoration being let in and the body and blood of Christ shut out that real Presence which all sound Protestants seem to allow might probably be implied to be denied Excellently well done therefore was it of Q. Elizabeth her Reformers to link them both together for between the body and blood of Christ in the Eucharist and the Sacramental commemoration of his passion there is so inseparable a league as subsist they cannot unlesse they
celebrari It is very convenient that the Lords supper be celebrated on Easter Whitsuntide and on the birth day of our Saviour The word Parishioner must here be understood according to several qualifications and capacities First it intendeth the Laity and therefore this Rubrick is no dispensation to the Clergy belonging to Cathedrals who are still obliged to receive every Sunday unlesse they shew cause to the contrary Secondly it meaneth such as can say their Catechisme and have been confirmed as is in the Rubrick at the end of Confirmation Lastly it importeth infants also which in the second qualification it excluded for it is said every Parishioner shall also receive the Sacraments c. meaning when Infants Baptisme and when of riper years the Eucharist else we make more then two Sacraments contrary to our Church Catechisme CHAP. VIII Common Prayer The Ministration of A Baptisme to be used in in the Church 1 B. of Edvv. 6. Of the Administration of Publick Baptisme to be used in the Church IT appeareth by ancient writers that the B Sacrament of Baptisme in the old time was not commonly ministred but at two times in the year C at Easter and Whitsuntide At which time it was openly ministred in the presence of all the Congregation which custom now being grown out of use although it cannot for many considerations be well restored again yet it is thought good to follow the same as neer as conveniently may be wherefor the people are to be admonished that it is most convenient that Baptisme should not be ministred but upon Sundayes and other holy-dayes when the most number of people may come together as well for that the congregation there present may testifie the receiving of them that be newly baptized into the number of Christs Church as also because in the Baptisme of infants every man present may be put in remembrance of his own profession made to God in baptisme For which cause also it is expedient that Baptisme be ministred in the English tongue Neverthelesse if necessity so require children 1 B. of Edw. 6. ought at all times to be baptised either at the Church or else at home may at altimes be baptised at home Publick Baptisme When there are children to be baptised upon the Sunday or holy day the parents shall give knowledge overnight or in the morning afore the beginning of morning prayer to the Curate And then the Godfathers Godmothers and people with the children D must be ready at the Font 1 B. of Edw. 6. at the Church door either immediately after the last 1. B. of Edw. 6. Canticle Lesson at Morning prayer or else immediatly after the last 1 B. of Edw. 6. Canticle Lesson at Evening prayer as the Curate by his discretion shall appoint And then standing there the minister shall ask whether the children be baptised or no If they answer no Then shall the Minister say thus DEarly beloved forasmuch as all men be conceived and born in sin and that our saviour Christ saith None can enter into the kingdome of God except he be regenerate and born a new of water and the holy ghost I beseech you to call upon God the father through our Lord Jesus Christ that of his bounteous mercy he will grant to these children that thing which by nature they cannot have that they may be baptised with water and the holy ghost and received into Christs holy Church and be made lively members of the same Then the Minister shall say Let us pray  1 B. of Edw. 6. ALmighty and everlasting God which of thy great mercy didst save Noah and his family in the Ark from perishing by water and also didst safely send the children of Israel thy people through the red sea figuring thereby thy holy Baptisme And by the Baptism of thy well beloved son Jesus Christ didst sanctifie the flood Jordan and all other waters to the mystical washing away of sin Scot. Lit. sanctifie this fountain of Baptisme thou which art the Sanctifier of all things And further we beseech thee for thy infinite mercies that thou wouldest mercifully look upon these children sanctifie and wash them with the holy Ghost that they being delivered from thy wrath may be received into the Ark of Christs Church and being stedfast in faith joyful through hope and rooted in charity Almighty and everlasting God which of thy justice didst destroy by floods of water the whole world for sin except eight persons whom of thy mercy the same time thou didst save in the Ark And when thou didst drown in the red sea wicked king Pharaoh with all his Army yet at the same time thou didst lead thy people the children of Israel safely through the midst thereof wherby thou didst figure the washing of thy holy Baptisme And by c.  1. B. of Edw. 6. May so passe the waves of this troublesome world that finally they may come to the land of everlasting life there to reign with thee world without end through Jesus Christ our Lord Amen May ever serve thee And finally attain to everlasting life with all thy holy and chosen people This grant us we beseech thee for Jesus Christs sake our Lord Amen 1. B. of Edw. 6. Here shall the Priest ask what shall be the name of the child and when the God-fathers and God-mothers have told the name then shall he make a F Crosse upon the childs forehead and breast saying N. Receive the sign of the holy Crosse both in thy fore-head and in thy breast in token that thou shalt not be ashamed to confesse thy faith in Christ crucified and manfully to sight under his bannor against sin the world and the Devil and to continue his faithful souldier and servant unto thy lives end Amen And this he shall do and say to as many children as be present to be baptized one after another 1 B. of Edw. 6. Let us pray Almighty and immortal God c. Common prayer ALmighty and Immortal God the did of them that need the helper of all hat flee to thee for succour the life of them that beleeve and the resurrection of the dead we call upon thee for these infants that they coming to thy holy baptisme may receive remission of their stirs by spiritual regeneration Receive them O Lord as thou hast promised by thy welbeloved son saying Ask and you shall have seek and ye shall finde knock and it shall be opened unto you So give now unto us that ask let us that seek finde open the gate unto us that knock that these infants may enjoy the everlasting benediction of thy heavenly washing and may come to the eternal kingdom which thou hast promised by Christ our Lord Amen 1 B. of Edward the 6. Then let the Priest looking upon the children say I command thee G unclean spirit in the name of the Father of the Son and of the holy Ghost that thou come out and depart from these infants whom our Lord Jesus Christ
and adversity into the which holy estate these two persons present come now to be joyned Therefore if any man can shew any just cause why they may not lawfully be joyned together let him now speak or else hereafter for ever hold his peace And also speaking to the persons that shall be maried he shall say I Require and charge you as you will answer at the dreadful day of judgement when the secrets of all hearts shall be disclosed that if either of you do know any impediment why ye may not be lawfully joyned together in Matrimony that ye confesse it For be ye well assured that so many as be coupled together otherwise then Gods word doth allow are not joyned together by God neither is their Matrimony lawful At which day of mariage if any man do alledge and declare any impediment why they may not be coupled together in Matrimony by Gods law or the laws of this Realm and will be bound and sufficient suerties with him to the parties or else put in a caution to the full vallue of such charges as the persons to be maried doth sustain to proove his allegation then the solemnization must be deferred unto such time as the truth be tried If no impediment be alleadged then shall the Curate say unto the man N D Wilt thou have this Woman to thy wedded wife to live together after Gods ordinance in the holy estate of Matrimony Wilt thou love her comfort her honour and keep her in sicknesse and in health And forsaking all other keep thee onely to her so long as you both shall live The man shall answer I will Then shall the Minister say to the woman N Wilt thou have this man to thy wedded husband to live together after Gods ordinance in the holy estate of Matrimony wilt thou obey him and serve him love honour and keep him in sicknesse and in health and forsaking all other keep thee onely unto him so long as you both shall live The woman shall answer I will Then shall the Minister say E Who giveth this woman to be maried unto this man And F the Minister receiving the woman at her father or friends hands shall cause the man to take the woman G by the right hand and so either to give their troth to other The man first saying I N. take thee N. to my wedded wife to have and to hold from this day forward for better for worse for richer for poorer in sicknesse and in health to love and to cherish till death us depart according to Gods holy ordinance and therefore I pledge thee my troth Then shall they loose their hands and the woman taking again the man by the right hand shall say I N. take thee N. to my wedded husband to have and to hold from this day forward for better for worse for richer for poorer in sicknesse and in health to love cherish and to obey till death us depart according to Gods holy ordinance And thereto I give thee my troth Common Prayer 1 B. of Edw. 6. Then shall they again loose their hands and H the man shall give unto the woman a Ring I laying the same upon the book with the accustomed duty to the Minister and Clerk And the Minister taking the Ring shall deliver it unto the man to K put it upon the fourth finger of the womans left hand And the man taught by the Minister shall say Then shall they again loose their hands and the man shall give unto the woman a Ring and other tokens of spousage as gold or silver laying the same upon the Book and the Priest taking the Ring c. With this ring I thee wed L with my body I thee worship and with all my worldly goods I thee endow In the name of the Father and of the Son and of the holy Ghost Amen Then the man leaving the ring upon the fourth finger of the womans left hand the Minister shall say Let us pray O Eternal God creator and preserver of all mankinde giver of all spiritual grace the author of everlasting life send thy blessing upon these thy servants this man and this woman whom we blesse in thy name that as Isaac and Rebecca 1 B. of Edw. 6. after braslets and Jewels of gold given of the one to the other for tokens of their Matrimony lived faithfully together so these persons may surely perform and keep the vow and covenant betwixt them made whereof this ring given and received is a token and pledge and may ever remain in perfect love and peace together and live according unto thy laws through Jesus Christ our Lord Amen Then shall the Minister joyn their right hands together and say Those whom God hath joyned together let no man put asunder Then shall the Minister speak unto the people FOrasmuch as N. and N. have consented together in holy wedlock and have witnessed the same before God and this company and thereto have given and pledged their troth either to other and have declared the same by giving and receiving 1 B of Edw. 6. Gold silver of a ring and by joyning of hands I pronounce that they be man and wife together in the name of the father of the son and of the holy Ghost Amen M and the Minister shall adde this blessing GOD the father 1 B. of Edw. 6. + God the son God the holy Ghost blesse preserve and keep you the Lord mercifully with his favour look upon you and so fill you with all spiritual benediction and grace that you may so live together in this life that in the world to come you may have life everlasting Amen Then 1 B. of Edw. 6. shall they go into the Quire and the Ministers or Clerks shall say c. the Ministers or Clerks going to the Lords table shall say or sing this psalm following BLessed are all they that fear the Lord and walk in his wayes For thou shalt eat the labour of thy hands O well is thee and happy shalt thou be Thy wife shall be as the fruitful vine upon the walls of thine house Thy children like the Olive branches round about thy table Lo thus shall the man be blessed that feareth the Lord. The Lord from out of Slou shall blesse thee that thou shalt see Hierusalem in prosperity all thy life long Yea that thou shalt see thy childrens children and peace upon Israel Glory be to the Father and to the Son c As it was in the beginning is now c. Or else this Psalm following Deus misereatur GOD be merciful unto us and blesse us and shew us the light of his countenance and be mercifully unto us That thy way may be known upon the earth thy saving health among all nations Let the people praise thee O God yea let all the people praise thee O let the nations rejoyce and be glad for thou shalt judge the folk righteously and govern the nations upon the earth Let the people praise thee
corruption so that the spirit be milde and quiet which is a precious thing in the sight of God For after this manner in the old time did the holy women which trusted in God apparel themselves being subject to their own husbands As Sara obeyed Abraham calling him Lord whose daughters ye are made doing well and not being dismaid with any fear The new married persons the same day of their marriage N must receive the holy Communion O The order for the visitation of the Sick The Minister entring into the sick persons house shall say Peace be in this house and to all that dwell in it Common Prayer 1. B. of Edw. 6. When he cometh into the sick persons presence he shall say kneeling down When he cometh into the sick persons presence he shall say this Psalm Hear my prayer O Lord and consider my desire hearken unto me for thy truth and righteousnesse sake c. Glory be to the Father and to the Son c. As it was in the Beginning c. With this Anthem REmember not Lord our iniquities nor the iniquities of our forefathers spare us good Lord spare thy people whom thou hast redeemed with thy most precious blood and be not angry with us for ever Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Our father which art in heaven c. And lead us not into temptation Answer But deliver us from evil Amen Minister O Lord save thy servant Answer Which putteth his trust in thee Minister Send him help from thy holy place Answer And evermore mightily defend him Minister Let the enemy have none advantage of him Answer Nor the wicked approach to hurt him Minister Be unto him O Lord a strong tower Answer From the face of his enemie Minister Lord hear our 1 B. of Edw. 6. my prayers Answer And let our 1 B. of Edw. 6. cry come unto thee The Minister 1 B. of Ed. 6. Let us pray O Lord look down from heaven behold visit and relieve this thy servant look upon him with the eyes of thy mercy give him comfort and sure confidence in thee defend him from the danger of the enemy and keep him in perpetual peace and safety through Jesus Christ our Lord Amen HEar us almighty and most merciful God and Savior extend thy accustomed goodness to this thy servant which is grieved with sickness visit him O Lord as thou didst visit Peters wives mother and the Captains seruant So visit and restore to this sick person his former health if it be thy will or else give him grace so to take thy visitation that after this painful life ended he may dwell with thee in life everlasting Amen Then shall the Minister exhort the sick person after this form or other like DEarly beloved know this that Almighty God is the Lord of life and death and over all things to them pertaining as youth strength health age weakness and sickness Wherefore whatsoever your sickness is know you certainly that it is Gods visitation And for what cause soever this sickness is sent unto you whether it be to try your patience for the example of other and that your faith may be found in the day of the Lord laudable glorious and honorable to the increase of glory and endless felicity or else it be sent unto you to correct and amend in you whatsoever doth offend the eyes of your heavenly Father know you certainly that if you truly repent you of your sins and bear your sickness patiently trusting in Gods mercy for his dear Son Jesus Christ sake and render unto him humble thanks for his fatherly visitation submitting your self wholly to his will it shall turn to your profit and help you forward in the right way that leadeth unto everlasting life If the person visited be very sick then the Curate may end his exhortation in this place Take therefore in good worth the chastisment of the Lord. For whom the Lord loveth he chastiseth Yea as St. Paul saith he scourgeth every son which he receiveth If ye endure chastisement he offereth himself unto you as unto his own children What son is he that the Father chastiseth not If ye be not under correction whereof all true children are pattakers then are ye bastards and not children Therefore seeing that when our carnal fathers â—o correct us we reverently obey them shall we not now much rather be obedient to our spiritual Father and so live And they for a few days do chastise us after their own pleasure but he doth chastise us for our profit to the intent he may make us partakers of his holiness These words good brother are Gods words and written in holy scripture for our comfort and instruction that we should patiently and with thanksgiving bear our heavenly Fathers correction whensoever by any maner of adversity it shall please his gracious goodness to visit us And there should be no greater comfort to Christian persons then to be made like unto Christ by suffering patiently adversities troubles and sicknesses For he himself went not up to joy but first he suffered pain he entred not into his glory before he was cruâ—ified So truly our way to eternal Joy is to suffer here with Christ and our door to enter into eternal life is gladly to die with Christ that we may rise again from death and dwell with â—â—m in everlasting life New therefore taking your sickness which is thus profitable for you patiently I exhort you in the name of God to remember the profession which you made unto God in your Baptism And forasmuch as after this life there is account to be given unto the righteous Judge of whom all must be judged without respect of persons I require you to examine your self and your state both toward God and man so that accusing and condemning your self for your own faults you may finde mercy at our heavenly Fathers hand for Christs sake and not be accused and condemned â—iâ— that fearful Judgement Therefore I shall shortly rehearse the Articles of our Faith that you may know whether you do believe as a Christian man should or â—o P Then the Minister shall rehearse the Articles of the Eaith saying thus Doest thou believe in God the Father Almighty And so forth as it is in Baptism Then shall the Minister examine Q whether he be in charity with all the world exhorting him to forgive from the bottom of his heart all persons that have offended him and if he have offended other to ask them forgiveness And where he hath done injury or wrong to any man that he make amends to the uttermost of his power And if he have not afore disposed his goods let him then make his will But men must be oft admonished that they set an order for their temporal goods and lands when they be in health and also declare his debts what he oweth and what is owing unto him for discharging of his conscience and quietness of
proceeded not Though this answer may seem to some very retrograde and far fetch'd yet may it pass for default of a better Secondly it is enquired why a Ring rather than any other thing is given in marriage The general account which Ritualists render us is to signifie the continuity of affection and that true Love hath no termination but Clemens Alexandrinus assigneth another reason far more probable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To seal up within aoors such things as being more precious required strict 〈◊〉 the woman having the chief charge of household affaires Whereby it not only appeareth that anciently these Rings were as well as others formed with impressions but that they served instead of keyes which probably might be the reason why Solon enacted by Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That an engraver should not keep by him the impression of any Seal-Ring he sold because I conceive else he might cut another by it to the prejudice of the first buyer Laeying the same upon the book The judgment of Learned Buâ—or is much in favoâ—r of this Order Admodum commodus hic Ritus esse videtur quod Annulus caetera dona quibus spousus sponsam ornare vult prius in librum Sacroâ—um deponuntur a Ministro sponso rursus traduntur tribuenda ab eo sponsae significans oportere nos nostra omnia priusquam illis utamur offerre Deo cujus sunt consecrare illa tanquam ex ipsius manu accipere ad illius gloriam usurpanda This is a very becoming rite that the Ring â—nd other gifts for his censure was upon the first Liturgy wherewith the Husband intends to adorn his Bride are first laid upon the Book then delivered back by the Minister to the Manâ— to be bestowed upon the Woman intimating that it is our duty to offer up all is ours to God as to the true proprietary before we use them our selves and to receive them as from his hand to be imployed towards his glory Shall put it upon the fourth finger of the womans left hand Why Election is made of this hand the left and of this finger of that hand the fourth rather than any other the Rubrique of the Sponsal Order in the Romish Church and Ritualists from thence assigneth this reason Quia in illo digito est quaedam vena procedens usque ad cor Because from that finger there is a vein which leadeth to the heart But seeing that Church hath not yet pretended to an infallibility in Anatomy as well as in Faith we may be the holder to question the truth of this assertion and the rather because the Learned and most ingenious Inquirer into vulgar errors hath evidently demonstrated the vanity of this fiction and that in truth no one finger hath any vein differing in either number or origination from another And that Macrobius his opinion is most probable viz. that it was disposed there upon principle of frugality the better to preserve it from attrition or wearing to which I may add to secure it also from slipping off being guarded on every side with others With my Body I thee worship A great question it is what may be the true import of these words and what expedient will be found to free them from the terrible Idolatry imputed to them by people who worship nothing more than the Idols of their own Imaginations The best way to interpret them in my slender judgment is to consider that the Languages and Phrases of Elder times differed from this of ours so vastly as innumerable words have quite lost their native and primary significations and require new Dictionaries or new intellectuals to understand them In certain Prayers at the end of King Henry the eighth his Primer from whence those at the end of our Psalter are extracted amongst other very odd oppressions take this for one My five wits i. e. senses have I fouly mis-spent How innocent was in those dayes the word Knave which later times have animated with a mind so various from the former as to apply it now to such as the early Translation of the Bible hath done would look like an odious blasphemy Thousands of instances might be produced as the Ballad of Ballads for the Canticles they have thrils and stink not c. would the â—emolument pay the fraight The inference from all this is that seeing words are not now in the mind they were this of worship must not be bound to abide what sense our curious and subtile ones shall award it if therefore as we use it now it denoteth an address of special-honour either divine or civil to that wherein we acknowledg an excellency above us it doth not therefore follow that the first contrivers of this form so meant it I rather think they aimed at nothing either more or less but that of the Apostles The Husband had not power over his own head but the Wife which is as much as to say that he resigheth up all the power and jurisdiction he hath over his own body to his wife so as it shall be intirely at her devotion and this I conceive is evident by the syntax and frame of this grant or deed of gift whose design being to impart and communicate to the wife those great proprieties of his Person and Estate all that social League can decently desire the investure is made in such formal words as may best specifie and denote what he intends to pass to this end when he saith with his body he doth her worship that is bow to her he thereby signifieth the submitting and yielding of it up to her alone dispose and when he saith he doth endow her with all his worldly goods he thereby enstateth her in an usu-fructuary right in his worldly fortune that is such a right as the Main indemnified provideth her of alimony and all accomodations suitable to her degree As for the words This Gold and Silver I thee give in all likelyhood they were left out because some men had none to give Which omission notwithstanding the ancient custome is allmost generally observed in the Northern parts of this Kingdom to this day And the Minister shall add this blessing This blessing should regularly be pronounced the rite of Imposition of hands applied so was the ancient mode Clemens lexandrinus reproving such Women as ware false-hair demands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon whom shall the Presâ—yter in that case â—ay his hands Whom shall he 〈◊〉 not the woman in the Peruque but anothers head of hair Must receive the Communion And reason good if the solemnity be as it ought to be a Lâ—ve-feast such was the primitive custom appeareth by Tertullian Unde sufficiam ad enarrandam foelicitatem ejus matrimonii quod conciliat Ecclesia confirmat oblatio How shall I be able to declare the happiness of that marriage whose kâ—ot the Church doth tye and the blessed Eucharist doth confirm Whence the Order of Marriage Benediction
Penitent which were under excommunication should carry the bodies of Christians 〈◊〉 〈◊〉 Where Epiâ—hanius lived others were â—eculiorly designed for this Office these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose care conversant about the disposal of dead bodies Whether voluntary charity inclined these Copiates to this Office or whether they were hirelings and mercenary I can not determine the labour they underwent maketh me suspect them servile and of the lowest row On the contrary Na ianzene speaking of St. Bazils funeral saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His body was taken up and car◠〈◊〉 by the Saints Which Saints may very well be esteemed the eminentest of Christians especially when this St. Gregories Scholar St. Hierom tells us that his famous Paula was Translata Episcoporum manibus servicem feretro subjicientibus carried by the Bishops supporting the Bier with their hands and shoulders Whereby the Office was not it seems so servile nor of such disparagement as the first Authorities would pretend to render it To bring these ends neerer together and yet not to depreciate and undervalue the credit of the witnesses I conceive the best way is to yield up all for true and that the Bishops and eminent Persons did assume this Office onely at the first egress from the house and also at the last ingress into the Church and that the great toyl and drudgery between both was undergone by Penitents as part of their Canonical penance or by the Copiastae who therefore gained the name of Labourers because they contracted a lassitude by bearing the Corps to Church But by these all or which you will the Corps went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in state with Psalmodies one after another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What 's the matter what means this singing of Psalms expoâ—tulateth St. Chrysostome and then makes answer Do we not praise and glorifie God because at length he hath given the deceased a Crown of Glory The body being in this solemn Pomp brought to the Church was placed in media Ecclesia in the midst of the Church over which before interment there was usually made in praise of the Dead a funeral Oration and sometimes more than one For as I said before of Sermons upon other occasions so at funeral solemnities Orations were performed by many the first at the end of his Harangue or Speech usually raising up another So St. Basil in his upon St. Barlaam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But why do I by my childish stammering disparage this Triumphant Martyr Let me give way for more eloquent tongues to resound his praise let me call up the louder Trumpets of more famous Doctors to set him forth Arise then I say c. And so Nazianzene bespeaketh St. Basil being present at his Fathers Funeral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strike up with thine own voice I am the Resurrection Our solemn attending on the hearse of a deceased friend the embalming of him with a funeral Oration the care to see him decently inhumed and all other dues of exteriour honour we pay to that Noble clod are but those civilities which ethnique Philosophy hath dictated to her disciples God certainly expects more from Christianity than from Infidelity he expecteth from Christians conformity to his own precepts whereof this is one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye be not sorrowful at all at the loss of your friends not so the tears our blessed Saviour shed at the death of Lazarus legitimate and warrant ours but we must not be sorrowful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as others are some Jewes as the Sadduces and all Heathens how that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are without hope They give all for lost if some few dreamed of I know not what Elisian fields for the soul yet generally concerning the body they were of opinion with the Tragedian post mortem nihil est after death nulla retrorsum no hope that ever the body should recover life and be re-united with the soul. So that upon such occasions Hope is our Christian duty our duty I say not our complement not what we may do or leave undone but what we must do Now the proper object of this Hope is the Resurrection of the Body which followeth in the next verse Them which sleep in Jesus will God bring with him So then here is cause of great comfort as to the state of our departed friend what though for the present and an inconsiderable moment his flesh shall rot and waste to dust yet shall it rise again and be restored to a state of Glory and as this meditation is of singular consolation in respect of the dead so is it no less applied to the living That spectacle of mortality presented to the eyes of the beholders is lecture enough to assure them of their like change and what must they do in the interim The Apostle bidds them Hope for what for temporal benefits and accommodations for things of this life No. If in this life only we have hope in Christ we are of all men most miserable Of the Resurrection of their flesh unto glory and eternal life this undoubtedly So then funeral solemnities ought to excite in us Hope that is a certain expectation of the General Resurrection Nor will closet soli-loquies and private contemplation of that day serve our turns it is a sociable duty for so the Apostle makes it Comfort your selves one another with these words 1 Thess. c. 4. v. 18. What words With discourses concerning the Resurrection The premised context certainly implyeth as much as if he should say that they who are laid into the earth and nothing said at their interment declaring the mystery of the Resurrection Let their bodies be never so decently treated human they may Christian burial they cannot have From all this which hath been said the excellency of our Church her burial Office and the true conformity it beareth to Canonical Scripture will evidently appear Of the whole Service three parts of four are nothing else but pure Canonical Scripture the choicest parcels thereof being collected thence to declare the Doctrine of the Resurrection agreable to the Primitive Practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ministers reading those undoubted promises which are exhibitea â—â— Sacred Scripture concerning our holy Resurrection next devoutly sung such of the Sacred Psalms as were of the same subject and argument For the rest the praying part what is it but the application of that Doctrine to the benefit of the living and a desire that they with all the faithful departed may at that day have perfect consummation and bliss both in body and soul. In sure and certain hope of the Resurrection These words have not as some mistake peculiar reference to the party deceased but import the faith of the congregation then present in the Article of the Resurrection and that their own bodies shall rise again
a merciful God full of compassion long suffering and of great pity Thou sparest when we deserve punishment aâ—d in thy wrath thinkest upon mercy Spare thy people good Lord spare them and let not thine inheritage be brought to confusion hear us O Lord for thy mercy is great and after the multitude of thy mercies look upon us After this in the 1 B. of Edw. 6. followeth the Declaration concerning Ceremonies why some are abolished and some retained Then Certain notes for the more plain explication and decent Ministration of things contained in this book In the saying or singing of mattens c. as in the Rubrick before morning prayer And whensoever the Bishop shall celebrate c. Ibid ubi supra As touching kneeling Crossing holding up of hands knocking upon the breast and other gestures they may be used or left as every mans devotion serveth without blame Also upon Christmas-day Easter-day the Ascention day Whitsunday and the feast of the Trinity may be used any part of the holy Scripture hereafter to be certainly limitted appointed in the stead of the Litany if there be a Sermon or for other great cause the I Curate by his discretion may leave out the Litany Gloria in Excelsis the Creed K the Omely and the Exhortation to the Communion L Imprinted at London in Fleet-street at the signe of the Sun over against the Conduit by Edward Whitchurch the 7. day of March in the year of our Lord 1549. Annotations upon CHAP. XI A The grounds of Thanksgiving after Childebirth why rather for this than other deliverances B Our Church doth not Judaize Difference betwixt our practice and Jewish Purification C What meant by the word Church into which the woman is to come D The woman not enjoined a veil F The 121 Psalm not abused E But deliver us from evil why returned by way of response F Commination how often used in the year G Why read in the Pulpit A discourse of reading-Desks none settled by Rule before the Canons 1603. upon what occasion devised H A Discourse of publick Pennance By whom it was imposed and how long to continue The several motions of it in the Greek Church What meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what and what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Errours noted in the Editions of Zonaras and Balsamon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Penitential customes in the Western Church Affrica most severe and why The ancient mode of Excommunicating of notorious offenders out of Gratian Discourse upon it Adgeniculi charis Dei in Tertullian Penitents when reconciled in the Latine Church The Ancient Discipline commended and Vote for its restauration I What meant by the word Curate in our Liturgy K Homilies whither part of our Churches Service And whither the Doctrine of our Church L Calvins Epistle to the Protector misdated in all Editions THE Thanksgiving of women after Childebirth when holy Scripture is concerned most graphically to describe sorrow superlative and at the height it assiimilateth it to that of a woman in travail If this sorrow be so excessive how great must the joy be to be delivered from that sorrow commensurate certainly and of adequate proportion and no less must the dues of thankfulness be to the Benefactour the Donor of that Recovery whence a necessity of Thanksgiving of women after chide-birth But cannot this as well be done in private at home in her family or in her closet without putting the Church to the cost of contriving a solemn Office for it considering there are other personal deliverances wherein the dispensations of Gods mercy are as manifest whereof she takes no notice I answer Other Deliverances present themselves in so many scheames some being from fire some from water some from the casual ruine of houses and other things endangering us some from our own precipitations some in warr some in peace c. as it is scarce possible to frame formes enough to suit all emergences and were they framed rarely would they be made use of in regard the occasions to which they relate so seldome occurr and then what would they prove but an unnecessary cumber whereas this Preservation out of Childe-bed pangs observeth one constant shape so as one form is applicable to all and almost dayly provoketh to the duty But it may be further opposed that Thousands are seased with corporal maladies which are accompanied with as great periclitation whom God sometimes even to miracle restoreth to their former strength that those demonstrations of his protection appear very frequent that one forme of Thanksgiving would commodiously enough agree with all yet hath the Church appointed no such Form I answer that our Church in this offer did not so much take measure of the peril as accomodate her self to that note of separation which God himself had put betwixt this and other maladies To conceive and bring forth in sorrow was signally inflicted upon Eve and in her upon all Mothers as a penalty for her first disobedience Multiplying I will multiply thy sorrowes and thy Conception the very breeding fits and nauseous qualmes constitute a part of this chastisement In sorrow shalt thou bring forth children i. e. the very fruit of thy womb which by an almighty Power thou shouldest otherwise have been delivered of without the least sense of pain shall henceforward in the very act of parturition put thee to extremity of Torment so that the sorrows of childe-birth have by Gods express determination a more direct and peculiar reference to Eves disobedience then any other disease whatsoever and though all maladies are the product of that first sin yet is the malediction fixed and apply'd in specification to this alone Now when that which was ordained primarily as a curse for the first sin is converted to so great a blessing God is certainly in that case more to be praised in a set and a solemn Office Churching of women The former word was Purification worthily expunged by our second Reformers this notwithstanding we are charged by some weak Opponents to Judaize in the office a slander certainly a great a sensless one and it will appear no less to any who shall compare the Jewish or Levitical and the English practice together First the Jewish woman was interdicted the Sanctuary forty dayes at least The English woman withdraweth but her moneth No Judaizing there Secondly The Jewish woman was forbidden because unclean expresly so the English woman abstaineth not upon any such account If she did First the customary circuit of the same cause would operate at every return the same effect sequestration from the Congregation in her as it did in the Jewish but our Church commands no such mensurnal forbearance Again the same pollution would as long debar her Infant also as it did the Jewish which must needs take part of the Mothers impurity but our Church not onely aâ—mitteth but commands all Infants where necessity interposeth not into the Church within a week at the farthest So