Wednesday and murdered on Friday Epiphan adv Aerium And though our Church in imitation of the Western hath chang'd the Wednesday-Fast to Saturday yet in memory of the Eastern custom the still appoints the Litany to be used upon Wednesday Friday was both in Greek Church and Latin a Litany or Humiliation-day and so is kept in ours And whosoever loves to feast on that day rather than another in that holds not communion with the ancicient Catholick Church but with the Turks who in contumely of Christ crucified Feast that day Chemnit in 3. praec Of HOLY-DAYES HOly in Scripture phrase is all one with separate or set a part to God and is opposed to common What God hath clean'd that call not thou common Acts 10. 15. Holy daies then are those which are taken out of common dayes and separated to Gods holy service and worship either by Gods own appointment or by holy Churches Dedication And these are either Fasting and Penitential daies for there is a holy Fast Ioel 2. as well as a holy Feast Nehem. 8. 10. such as are Ash-wednesday Good-Friday and the whole week before Easter commonly called the Holy-week which daies holy Church hath dedicated to Gods solemn worship in religious fastings and prayers Or else holy Festivals which are set apart to the solemn and religious commemoration of some eminent mercies and blessings of God And amongst those Holy-daies some are higher daies than other in regard of the greatness of the blessing commemorated and of the solemnity of the Service appointed to them So we read Lev. 23. 24. c. The Feast of Tabernacles was to continue seven daies but the first and the eighth were the highest dayes because then were the most solemn Assemblies This sanctification or setting apart of Festival-daies is a token of that thankfulness and a part of that publick honour which we owe to God for admirable benefits and these dayes or Feasts so set apart are of excellent use being as learned Hooker observes the 1. Splendor and outward dignity of our Religion 2. Forcible witnesses of ancient truth 3. Provocations to the exercise of all Piety 4. Shadows of our endless felicity in heaven 5. On earth everlasting records teaching by the eye in a manner whatsoever we believe And concerning particulars As the Iews had their Sabbath which did continually bring to the mind the former World finished by Creation so the Christian Church hath her Lords dayes or Sundays to keep us in perpetual remembrance of a far better World begun by him who came to restore all things to make Heaven and Earth new The rest of the holy Festivals which we celebrate have relation all to one Head CHRIST We begin therefore our Ecclesiastical year as to some accounts though not as to the order of our service with the glorious Annunciation of his Birth by Angelical message Hereunto are added his blessed Nativity it self the mystery of his legal Circumcision the Testification of his true Incarnation by the Purification of his blessed Mother the Virgin Mary his glorious Resurrection and Ascension into Heaven the admirable sending down of his Spirit upon his chosen Again for as much as we know that CHRIST hath not only been manifested great in himself but great in other his Saints also the dayes of whose departure out of this world are to the Church of Christ as the birth and coronation-dayes of Kings or Emperors therefore especial choice being made of the very flower of all occasions in this kind there are annual selected times to meditate of Christ glorified in them which had the honour to suffer for his sake before they had age and ability to know him namely the blessed Innocents glorified in them which knowing him as S. Stephen had the sight of that before death whereinto such acceptable death doth lead glorified in those Sages of the East that came from far to adore him and were conducted by strange light glorified in the second Elias of the World sent before him to prepare his way glorified in every of those Apostles whom it pleased him to use as founders of his kingdom here glorified in the Angels as in S. Michael glorified in all those happy souls that are already possest of bliss Besides these be four dayes annext to the Feasts of Easter and Whitsunday for the more honour and enlargement of those high solemnities These being the dayes which the Lord hath made glorious Let us rejoyce and be glad in them These dayes we keep not in a secret Calendar taking thereby our private occasions as we list our selves to think how much God hath done for all men but they are chosen out to serve as publick memorials of such mercies and are therefore cloathed with those outward robes of holiness whereby their difference from other dayes may be made sensible having by holy Church a solemn Service appointed to them Part of which Service are the Epistles and Gospels of which in the first place we shall discourse because these are peculiar and proper to each several Holy-day the rest of the Service for the most part being common to all Concerning these two things are designed 1. To shew the Antiquity of them 2. Their fitness for the day to which they belong or the reason of their choice Concerning the Antiquity of Epistles and Gospels it will be sufficient once for all to shew that the use of them in the Christian Church was ancient Concerning the antiquity of the dayes themselves to which the Epistles and Gospels appertain it will be sit to be more particular That the use of Epistles and Gospels peculiar to the several Holy-dayes was ancient appears first by ancient Liturgies Secondly by the testimony of the ancient Fathers Let S. AVGVSTINE testifie for the Latin-Church in his Preface to his Comment upon the Epistle of S. Iohn and in his X. Sermon De verb. Apost We heard first sayes he the Apostolical Lesson then we sung a Psalm after that the Gospel was read Now let S. CHRYS testifie for the Greek Rom. 19. in cap. 9. Act. The Minister stands up and with a loud voice calls Let us attend then the Lessons are begun which Lessons are the Epistles and Gospels as appears in his Liturgy which follow immediately after the Minister hath so call'd for attention The fitness of the Epistle and Gospel for the day it belongs to and the reason of the choice will plainly appear if we observe that these holy Festivals and Solemnities of the Church are as I have touch'd before of Two Sorts The more high dayes or the rest The First commemorate the signal Acts or Passages of our Lord in the Redemption of mankind his incarnation and Nativity Circumcision Manifestation to the Gentiles his Fasting Passion Resurrection and Ascension the sending of the Holy Ghost and thereupon a more full and express manifestation of the Sacred Trinity The Second sort is of Inferiour dayes that supply the Intervals of the greater such as are either
shalt return This gift went far beyond the loss Paradise was the place from which we fell but we were this day carried up to heaven and mansions are there provided for us Chrys. in diem Christ ascended up into heaven in the sight of his Disciples that they and we might assuredly believe that we should follow and not deem it impossible for us body and soul to be translated thither Cypr. in diem This day hath proper Lessons and Psalms The First Lesson at Morning Service is Deut. 10. Wherein is recorded Moses going up into the Mount to receive the Law from God to deliver it to the Jews a type of Christs ascension into Heaven to send down the new Law the Law of Faith For when he ascended up on high he led captivity captive and gave gifts to men Apostles Evangelists Pastors and Teachers to publish the new Law to the world Ephes. 4. 8. The First Lesson at Even is 2 Kings 2. Wherein Elias his ascending into Heaven was a type of Christs Ascension but Christ went far beyond his type in many particulars Elias went up with a single Chariot but Christ was attended with thousands Psal. 68. 17. The Chariots of God are twenty thousand even thousands of Angels and the Lord ascending is among them Elias upon his ascension doubles his Spirit upon Elisha But Christ gave such an abundance of the holy Spirit to his Disciples upon his Ascension that they not only were filled with it themselves but it ran over upon others from them by laying on of hands they imparted it to others Acts 8. 17. We have no proper Second Lessons appointed but in Edw. 6. Liturgy were appointed S. Iohn 14. Ephes. 4. both very fit for the day Psalms for the Morâ— are 8. 15. 21. Psalms The 8. Psal. begins O Lord our Governour how excellent is thy name in all the world thou that hast set thy glory above the heavens This was fulfilled this day For this day he set his glory above the Heavens ascending from earthly humility to heavenly glory This made thy Name wonderful in all the world For hereby it appears that thou that didst before descend so low and wert for a time so vile reputed art greater than all Principalities and Powers in Heaven and Earth since some saw and all men now believe that thou didst ascend into Heaven whereby thou hast gotten A name above all names That at the Name of Iesus every knee should bow both of things in Hevven and earth Phil. 2. 9 10. Psal. 15. Who shall dwell in thy Tabernacle or who shall rest upon thy holy hill even he that hath clean hands c. shews both how just it was that Christ should ascend and rest upon the holy Hill the highest Heaven of which Mount Sion was a type for he of all others had clean hands and a pure heart and withal tells us the way which we must walk viz. the way of righteousness and holiness if we desire to follow Christ to heaven The 21. Psal. is to be understood of Christ. S. Aug. in loc Ver. 4. Thou gavest him a long life even for ever and ever his honour is great in thy salvation The raising him from death hath made his honour great and all the world to believe in him Glory and great worship shalt thou lay upon him by setting him at thy right hand in Heaven The rest of the Psalm is to the same purpose of Christs absolute triumph over his enemies which was this day fulfilled when he led captivity captive The Even Psalms are 24. 68. 108. Psalms The 24. was sung this day at Christs Ascension by a Quire of Angels some going before the Lord Christ knocking as it were at Heaven gates and singing Lift up your heads O ye gates and be ye lift up ye everlasting doors and the King of glory shall come in to whom other Angels in Heaven desirous to know who this King of glory was sing the next words Who is the King of glory The first Angels that waited upon our Lord in his Ascension answer The Lord strong and mighty even the Lord mighty in battel as ye may see by the prisoners that he leads captive in his triumph Therefore Lift up your heads O ye gates that never were yet opened to humane nature where never man yet entred S. Iohn 3. 13. Acts 2. 24. Heb. 10. 20. The other Angels as yet as it were amazed at the glory of the triumph ask again Who is the King of glory what Lord is it that is so mighty His heavenly Guard answer again The Lord of hosts he is the King of glory Theodor. in Psal. Then Heaven gates were opened and our dear Lord entred and took possession for us and prepared places for us S. Iohn 14. 2. The 68. Psal. at the 18. ver is by the Apostle applyed to the Ascension of Christ Ephes. 4. 8. Thou hast ascended up on high and led captivity captive It is not to be denied but that it may be applyed to others also for the Scripture is full of sense as to Moses For he from the bottom of the Red Sea went up to the top of Sinai leading with him the people of Israel that long had been captive to Pharaoh and there received gifts the Law the Priesthood but above all the Ark of the Covenant to be the pledge of Gods presence amongst them this is the literal sense This of Moses by analogy doth King David apply to himself to his going up to mount Sion and carrying up the Ark thither For all agree this Psalm was set upon that occasion The very beginning of it Let God arise shews as much the acclamation ever to be used at the Arks removing Num. 10. 35. This was done immediately upon his conquest of the Iohnsites whom he had taken captives what time for the honour of the solemnity he dealt gifts bread and wine to the people 1 Chron. 15. But in the prophetical sense this Psalm belongs to Christ to the Testimony of Iesus which is the Spirit of all prophesie Rev. 19. 10. For that was the greatest captivity that ever was led captive his the highest up-going higher than Sion or Sinai far that the most gracious and glorious triumph when Christ made a shew of Principalities and Powers of Hell triumphing over them in his own person Col. 2. 19. which was this days triumph Bishop Andrews Serm 7. in Pentecost In the 108. Psal. The Prophet awakes himself and his Instruments of Musick to give thanks to God among the people and among the Nations for setting himself above the heavens and his glory above all the earth which was most litterally fulfilled in his Ascension into Heaven and sitting down at the right hand of God It is true this Psalm is thought to be set upon another occasion viz. Gods promise of subduing the Ammonites and Idumeans under David for which he here vowes his best thanks yet for all this it may be and that principally meant
number of several prayers or Collects to be said together the example of our Lord in prescribing a short form the judgement and practice of the Ancient Christians in their Liturgies and S. Chrysostome among others commends highly short and frequent Prayers with little distances between Hom. 2. of Hanna so doth Cassian also and from the judgment of others that were much exercised therein 2 Lib. cap. 10. de Institut Coenob And lastly as they are most convenient for keeping away coldness distraction and illusions from our devotion for what we elsewhere say in praise of short Ejaculations is true also concerning Collects and that not only in respect of the Minister but the people also whose minds and affections become hereby more erect close and earnest by the oftner breathing out their hearty concurrence and saying all of them Amen together at the end of each Collect. Fourthly the Matter of them is most Excellent and remarkable It consists usually of two parts An humble acknowledgement of the Adorable Perfection and Goodness of God and a congruous petition for some benefit from him The first is seen not only in the Collects for Special Festivals or benefits but in those also that are more general for even in such what find we in the beginning of them but some or other of these and the like acknowledgements That God is Almighty everlasting Full of Goodness and Pity the Strength Refuge and Protector of all that trust in him without whom nothing is strongâ— nothing is Holy no continuing in safety or Being that such is our weakness and frailty that we have no power of our selves to help our selves to do any good to stand upright cannot but fall That we put no trust in any thing that we do but lean only upon the help of his heavenly Grace That he is the Author and giver of all good things from whom it comes that we have an hearty desire to pray or do him any true or laudable Service That he is alwayes more ready to hear than we to pray and to give more than we desire or deserve having prepared for them that love him such good things as pass mans understanding These and the like expressions can be no other than the breathings of the Primitive Christians who with all self-denial made the grace of God their Hope Refuge Protection Petition and Profession against all proud Hereticks and Enemies of it And the Petitions which follow these humble and pious acknowledgements and praises are very proper holy and good which will better appear if we consider the matter of each Collect apart The first in order among the Collects is that for the day Now as on every day or season there is something more particularly commended to our meditations by the Church so the first Collect reflects chiefly upon that though sometimes more generally upon the whole matter of the Epistle and Gospel desiring inspiration strength and protection from God Almighty in the practice and pursuance of what is set before us But concerning the matter of the Collects for the day is spoken afterward in the particular account that is given of each Epistle Gospel and Collect. The second Collect is for Peace according to S. Pauls direction 1 Tim. 2. and Orbem Pacatum that the World might be quiet was ever a clause in the Prayers of the Primitive Church and good reason For Peace was our Lords Legacy My peace I leave with you his New-years gift Pax in terris Xenium Christi He prayed for peace paid for peace wept for it bled for it Peace should therefore be dear to us all kind of peace outward peace and all for if there be not a quiet and peaceable life there will hardly be godliness and honesty 1 Tim. 2. This Collect then is fit to be said daily being a prayer for peace and so is that which follows The third for Grace to live well for if there be not peace with God by an holy life there will never be peace in the World No man can so much as think a good thought much less lead a godly life without the grace of God therefore that is also prayed for together with Gods protection for the day or night following Then the Prayers according to S. Paul 1 Tim. 2. Who exhorts that Prayers and Supplications be made for all men In particular for Kings and the Reason he there gives sufficiently shews the necessity of Praying particularly and especially for them namely that we may lead a quiet and peaceable life in all godliness and honesty which can hardly be done if they do not help towards it For as the Son of Syrach sayes Chap. 10. 2. As the Iudge of the people is himself even so are his officers and what manner of man the Ruler of the City is such are all they that dwell therein A good Iosiah Hezekiah or David promote religion and honesty and the right worship of God among the people but a Ieroboam by setting up Calves in Dan and Bethel makes all the people sin After this follows a prayer for the Church excellently described by Bishops Curats and the people committed to their Charge By Curates here are not meant Stipendaries as now it is used to signifie But all those whether Parsons or Vicars to whom the Bishop who is the chief Pastor under Christ hath committed the cure of souls of some part of his flock and so are the Bishops Curates The Bishop with these Curates a flock or Congregation committed to their charge make up a Church For according to our Saviours definition a Church is a Shepherd and his Sheep that will hear his voice to which S. Cyprians description agrees Ep. 69. Illi sunt Ecclesia plebs Sacerdoti adunata pastori suo grex adhaerens The Church is a Congregation of Believers united to their Bishop and a Flock adhering to their Shepherd whence you ought to know sayes he that the Church is in the Bishop and the Bishop in the Church and they that are not with the Bishop are not in the Church Now because the Bishops are the guides and governors of the Church so that all acts of the Church are ordered and directed by thâ—m as the same Cyprian saies therefore the Custome of the Church alwayes was and not without reason to pray particularly by name for their Bishop as they did for the King To make this Church to gather it from among Infidels and Heathens and to preserve it from all hâ—r subtil and potent enemies by the healthful Spirit of his Grace is an act of as great power and a greater miracle of Love than to create the world Although thou beest wonderful O Lord in all thy works yet thou art believed to be most wonderful in thy works of piâ—ty and mercy Saies S. Augustine and therefore the Preface is suitable Almighty God which only workest great marvails send down upon thy Church Bishops Curats and the Congregatious committed to their charge the healthful
the remaining Sundayes wherein without any consideration of the sequence of time which could only be regarded in great Feasts the holy Doctrine Deeds and Miracles of our Lord are the chief matters oâ— our meditations or else the other Holy dayes of which already hath been spoken And for all these Holy Times we have Epistles and Gospels very proper and seasonable for not only on high and special dayes but even in those also that are more general and indifferent some respect is had to the season and the holy affections the Church then aims at as Mortification in Lent Joy Hope newness of Life c. after Easter the Fruits and Gifts of the Spirit and preparation for Christs Second coming in the time between Pentecost and Advent But these things I shall shew in the Discourse of the Holy dayes severally As for the Lesâ—ons although they have another Order and very profitable being for each day of the week following usually the method of Chapters and taking in the Old Testament also the Communion dealing chiefly with the New as most fit for the nature of that Service yet in them also regard is had to the more solemn times by select and proper readings as hath been shew'd This being the Churches Rule and Method as she hath it from the Apostle that all things be done unto edifying that we may be better acquainted with God and with our selves with what hath been done for us and what is to be done by us And this Visible as well as Audible preaching of Christian Doctrine by these Solemnities and Readings in such an admirable Order is so apt to infuse by degrees all necessary Christian knowledge into us and the use of it to the ignorant is so great that it may well be feared as a Reverend person hath forewarned that When the Festivals and Solemnities for the Birth of Christ and his other famous passages of life and death and Resurrection and Ascensiâ—â— and Mission of the Holy Ghost and the Lessons Gospels and Collects and Serâ—â—ons upon them be turned out of the Church together with the Creeds also 't will not be in the power of weekly Sermons on some head of Religion to keep up the knowledge of Christ in mens hearts c. And no doubt for this and other good Reasons which he gives us it was that the primitive Christians were so exact and religious in these Solemnities and Meditations on the occasions of them and therefore the Sermons oâ— the Fathers were generally on the Readings of the Day as hereafter is shewed And we have from another the like hand thus The Blessings of God whereof these Solemnities renew the Remembrance are of that esteem to the Church that we are not able to express too much thankfulness in taking that occasion of Solemnizing his Service And the greatest part of Christians are such as will receive much improvement in the principal Mysteries of our Faith by the Sensible instruction which the Observation of such Solemnities yieldeth The remembrance of the Birth the Sufferings the Resurrection of Christ the Coming of the Holy Ghost the Conversion of the Gentiles by sending the Apostles the way made before his coming by the Annunciation of the Angel and the coming of the Baptist as it is a powerful mean to train the more ignorant sort in the Vnderstanding of such great Mysteries so it is a just occasion for all sorts to make that a particular time of Serving God upon which we solemnize those great works of his See Dr. Hammonds View of the Directory pag. 38. Mr. Thorndyke of publick Assemblies pag. 256. and what we have above said concerning the excellent use of Festival dayes at pag. 105. The same Method shall be observed in this Discourse of Holy-dayes which the Service-Book uses not that in the Title-Page in the beginning of the book which perhaps reckons for Holy-dayes only those days in which we are solemnly to worship God and also to rest from usual labour but that in the Services appointed by the Book which adds over and above that old Catalogue of Holy-dayes S. Paul And S. Barnabas Ashwednesday and the Holy-Week All which must be reckoned for Holy-dayes in the Churches account because they have Holy-day service Epistles and Gospels and Second-service appointed to them though there be no Law that inflicts a penalty upon them that do their usual works upon those dayes they being only desired to be present at the Churches service at the Hours appointed Of ADVENT Sunday THe Principal Holy-days as Christmas Easter and Whitsunday have some days appointed to attend upon them some to go before some to come after as it were to wait upon them for their greater solemnity Before Christmas are appointed four Advent-Sundays so called because they are to prepare us for Christ his Advent or coming in the flesh These are to Christmas-day as S. Iohn Baptist to Christ forerunners to prepare for it and point it out First Sunday Adv. The Gospel S. Matth. 21. 1. seems at first more proper to Christs Passion than his Birth yet is it read now principally for those words in it Blessed is he that cometh in the Name of the Lord. That is Blessed is he for coming in the Flesh the cause of all our joy for which we can never say enough Hosanna in the Highest The Epistle labours to prepare us to behold with joy this rising Sun bidding us awake from sleep according to the Prophet Esay 60. 1. Arise and shine for thy light is come The Collect is taken out of both and relates to both the first part of it is clearly the words of the Epistle That we may cast away the works of darkness and put upon us the armour of light That which follows In the time of this mortal life in the which thy Son Iesus Christ came to visit us in effect is the same with that in the Epistle Let us put off the works of darkness c. because the night is spent the day is at hand and our salvation is near that is our Saviour Christ the light of the world is coming into the world to visit us in great humility according to the Prophet Zach. 9. 9. which the Gospel records Tell ye the daughter of Sion to her great joy that behold Her King comes unto her meek or in great humility sitting upon an Asse 2. Sunday Adv. The Gospel treats of Christs second coming to judgment an excellent meditation to prepare us for the welcome and joyful entertainment of Christs first coming A Saviour must needs be welcome to him that is afraid of damnation The Epistle mentions the first coming of our Lord for the Salvation even of the Gentiles that is of us for which all praise is by us to be given to him Praise the Lord all ye Gentiles and laud him all ye nations together The Collect is taken out of the Epistle and though it seems not to relate to the day yet is it an excellent prayer
for all times and so not unseasonable for this 3. Sunday Adv. The Epistle mentions the second coming of Christ the Gospel the first The Collect prayes for the benefit of this light This week is one of the four Ember weeks concerning which see after the first Sunday in Lent 4. Sunday Adv. The Epistle and Gospel set Christ as it were before us not prophesied of but being even at hand yea standing among us pointing him out as S. Iohn Baptist did to the people Behold the Lamb of God that takes away the sins of the world The Collect Prayes most earnestly and passionately to him to succour us miserable sinners Feast of CHRISTMAS-day THe Epistle Gospel and Collect are plainly suitable to the day all mentioning the birth of Christ. Besides this Feast hath proper Psalms in which some Verses are peculiar to the day as will appear if they be well considered The First Psalm for the Morning Service is the 19. The heavens declare the glory of God very suitable to the Feast for at His Birth a a new Star appeared which declared his Glory and Deity so plainly that it fetcht the Sages of the East to come and worship him S. Matt. 2. Where is he that is born King of the Iews for we have seen his Star in the East and are come to worship him The Second Psalm for the Morning is 45. Which at the beginning of it is a Genethliack or Birth-song of Christ The fairest of the children of men v. 3 And of his mighty success in subduing the Devil aâ—d the world by the word of truth of meekness and righteousâ—ess vers 5. c. The third is Psal. 85. which is principally set for the Birth of Christ. For it is a thanksgiving to God for sending a Saviour which should save his people from their sins the greatest captivity that is and therefore cannot properly be meant of any but Christ who was therefore call'd Iesus because be should save his people from their sins S. Matt. 1. 21. And so the Primitive Church understood it and therefore selected it out as a part of their Office for this day as being proper and pertinent to the matter of the Feast For the meeting here specified ver 10. 11. of Mercy and Truth Righteousness and Peace was at Christs birth who said of himself that he was the Truth who as he had a birth from Heaven to wit his Divine nature so had he another as Man from Earth from the Virgin which birth drew Righteousness to look from Heaven upon poor sinners with a favourable look and made righteousness and peace kiss for the delivering of sinners from their captivity True it is the Prophet in the first Verses speaks of this delivery as of a thing past Lord thou hast turn'd away the captivity of Iacob Yet for all this it may be a prophesie of our salvation by the coming of Christ hereafter for as S. Peter sayes Acts. 2 30. David being a Prophet and seeing this before spake of Christs Nativity as if it were already past The Evening Psalms are 89 110 132. The first and last of which are thankful commemorations of Gods merciful promise of sending our Lord Christ into the world that seed of David which be had sworn to establish and set up his Throne for ever For which O Lord the very heavens shall praise thy wondrous works and thy truth in the congregation of the Saints v. 5. Psal. 89. The Church was in affâ—iction now as is plain in both these Psalms but such was the joy that they were affected with at the promise of Christs birth and coming into the world that they could not contain but even in the midst of their misery break forth into Thanksgiving for it and how can the Church excite us better to Thanksgiving to God for the birth of Christ upon the day then by shewing us how much the promise of it afar off wrought upon the Saints of old The 110. Psalm expresly mentions the birth of Christ ver 3. The dew of thy birth is of the womb of the Morning as the morning dew brings forth innumerable fruit so shall the birth of Christ bring forth innumerable faithful people and therefore the Prophet here does as we should this day adore and praise the goodness of God for the birth of Christ the cause of so much good It is admirable to behold the frame of the Churches holy Office and Service this day In the First Lessons she reads us the prophesie of Christs coming in the flesh in the Second Lessons Epistle and Gospel she gives us the History of it In the Collect the teaches us to pray that we may be partakers of the benefit of his birth In the proper Preface for the day as also in the proper Psalms she sets us to our duty of Adoring and Glorifying God for his mercy In the Lessons and Gospels appointed holy Church does the Angels part brings us glad tydings of our Saviours Birth Behold I bring you glad tydings of great joy for unto you is born this day a Saviour which is Christ the Lord S. Luke 2. 10. In pointing the special Hymns and Psalms the calls upon us to do the Shepherds part to glorifie and Praise God for all the things that this day we hear and see ver 20. And to sing with the Angels Glory to God in the highest for this good will to Men. For the Antiquity of this day many testimonies might be brought out of the Ancients but because I intend brevity I shall be content with two beyond exception S. Augustine Ep. 119. witnesses that it was the custome of holy Church to keep this day And upon the five and twentieth of December in Psalm 132. S. Chrysostom makes a Sermon to prove that the keeping of Christmas-day was ancient even from the first times and that the Church kept the true day In the same same sermon he sayes It is a godly thing to keep this day Nay further that the keeping of this day was one of the greatest signs of our love to Christ. Amongst other Arguments which he uses there to perswade his hearers to keep this day he brings this that the custome of keeping this day was religious and of God or else it could never have been so early spread over the whole World in spight of so much opposition Orat. in Natal Dom. Tom. 5. Edit Savil. S. Stephen S. Iohn Innocents IMmediately after Christmas â—ollow as attendants upon this high Festival S. Stephen S. Iohn and Innocents not because this was the very time of their suffering but because none are thought fitter attendants on Christs Nativity than the blessed Martyrs who have laid down their lives for him from whose birth they received spiritual life And there being three kinds of Martyrdom I. In will and deed which is the highest 2. In will but not in deed 3. In deed but not in will in this order they attend S. Stephen first who suffered both
in will and deed Next S. Iohn who suffered Martyrdom in will but not in deed being miraculously delivered out of boyling Cauldron into which he was put before Port-Latin in Rome Lastly the holy Innocents who suffered in deed but not in will yet are reckoned amongst the Martyrs because they suffered for Christ whose praise these his witnesses confest and shewed forth not in speaking but in dying Collect for the day The reason of the choice of the Epistles Gospels and Collects for these dayes is plain these being all priviledged dayes that is days which have in Scripture their peculiar histories But â—or the Collect for S. Stephens day we may note in particular That as the Church offers up some of her Collects directly to the Second Person of the Trinity so one of them is this for S. Stephens day and very properly For as S. Stephen in the midst of his Martyrdom prayed to Jesus saying Lord Iesus receive my spirit and Lord lay not this sin to their charge so the Church in imitation of this blessed Proto-Martyr upon his day calls upon the Lord Jesus also desiring of him such a spirit as that of S. Stephen to love and pray for our Enemies which is that Heroical and Transcendant vertue which is peculiar to Christian Religion Before we endeavour to shew the antiquity of these days in particular it will not be amiss to give some account of the ancient observation of Saints dayes in general That the observation of Saints days was very ancient in the Church will appear by these testimonies following The Councel of Carthag 3. c. 47. tells us that the Church did celebrate the Passions and Anniversaries of the Martyrs This Counc was held in S. Augustines time S. Aug. in Psal. 88. Attend therefore my Dearly Beloved All of you unanimously hold fast God your Father and the Church your Mother Celebrate the Saints Birth-days so they Anciently called the dayes of their Death and Martyrdom with sobriety that we may imitate them that have gone before us that they may joy over us who pray for us that so the Blessing of God may remain upon us for ever Amen Amen Chrys. Hom. 66. ad Pop. Antioch The sepulchres of the Saints are honourable and their dayes are known of all bringing a festival joy to the world Before these S. Cyprian l. 4. ep 5. We celebrate the Passions of the Martyrs and their days with an anniversary commemoration And before him Anno 147. the Church of Smyrna says the same Enseb. Hist. l. 4. c. 15. If it be demanded why the Church kept the days of the Saints deaths rather than of their Birth or Baptism The answer may be 1. Because at their deaths they are born Citizens of Heaven of the Church triumphant which is more than to be born either a man or a Christian a member of the Church Militant whence as above said these days were usually styled by the Ancients Their birth-Birth-days 2. Then do they perfectly triumph over the Devil and the world by which the Church Militant hath gained to her comfort an example of persevering constancy and courage and the Church Triumphant hath gained a new joy by the addition of a new member For surely if the Saints and Angels in heaven joy at the conversion of a sinner much more do they joy at the admission of a Saint into Heaven Thus much of the Saints days in general For these three holy days in particular that they are ancient S. Augustine shews us who hath Sermons upon all these days Tom. 10. And Chrysol who hath Sermons upon S. Stephen and Innocents And Origen in his Comment upon these words A voice was heard in Rama tells us the Church did and did well in it to keep the Feast of Innocents and there is as much reason for the keeping of S. Stevens day who was the first Martyr and of S. Iohns the beloved Disciple and Evangelist as for the keeping of Innocents and therefore it is to be thought that the Church did then as well observe them as this â—ince as we have proved she did keep the days of Martyrs Sunday after Christmas THis Sunday hath the Collect with Christmas-day and the Epistle and Gospel treat about the same business the birth of Christ for we have not yet done with the Solemnity of Christmas Thus great Solemnities have some days after them to continue the memory of them in prorogationem Festi Feast of CIRCVMCISION or Newyears-day THe Feast of the Circumcision is affirmed by Learned men to be of a later institution for though many of the ancients mention the Octave of Christmas and Newyears-day yet they do not mention or seem to keep it say they as a Feast of the Circumcision But suppose it be so yet surely it cannot be denied that there is reason enough for the keeping of this day solemn as it is the Feast of Christs Circumcision For as at Christmas CHRIST was made of a woman like us in nature so this day he was made under the Law Gal. 4. 5. and for us took upon him the curse of the Law being made sin for us and becoming a surety to the offended God for us sinners Which suretiship he seal'd this day with some drops of that precious blood which he meant to pour out whole upon the Cross. As by his Birth we received the adoption of Sons so by his Circumcision the redemption of the Law and without this his Birth had not availed us at all The Epistle Gospel and Collect are plainly fit for the day This Holy day hath no fast before it the Reason we shall shew and to save trouble we will here once for all shew Why some Holy-dayes have Fasts before them and then Why this and some other have none For the first It was the religious custom of the primitive times to spend the night or a greater part of it before the Holy-dayes in watching and prayers and tears partly to prepare them for the more solemn and religious observation of the Holy-day following partly to signifie that we should be as the blessed Saints were after a little time of mortification and affliction translated into glory and joy according to the Psalm Heaviness may endure dure for a night but joy cometh in the morning Thus after a Vigil comes a Holy-day These Vigils or night-watches being in continuance of time abused by the wickedness of some who under colour of those holy nightly exercises stole a liberty of intemperance lust and other villany were say some by the wisdom of holy Church to avoid scandal turn'd into Fasts which still retain the old name of Vigils The truth of this Assertion I question for neither do I find any decree of holy Church for bidding these Vigils the 35. Can. of the Counc of Eliber and the fifth Can. of the Counc of Altisiodorum or Auxeres which are usually produced to this purpose coming far short of such a prohibition nor is it so probable
that the Church should for some particular mens abuse forbid a practice so religious commanded by our Saviour S. Matth. 25. 13. commended to us by his practice at Gethsemaine S. Matth. 26. 38. S. Luke 6. 12. earnestly urged by the Fathers of the Primitive times I therefore rather think that whereas it was the ancient custome to fast the day and watch the night before the Holy-day as s. Bernard tells us Ser. de Vigil S. Andrei in time as charity and devotion grew cold through sloth and restiness this more troublesome part of devotion the nightly watches were laid aside and the Fast only retained and that but slenderly observed But it were to be wished that as the Fast might be retained and more strictly observed so the holy Vigils might be in part at least revived For the night was not made only for sleep Tradesmen Mariners Merchants will tell you so much they spend a good part of the night in watching for gain will not you do as much for your soul Besides the darkness and silence of the night are helps to compunction and holy sorrow helps to meditation and contemplation the soul is the more free from outward distraction The sight of men lying a-sleep in their beds like dead men in the grave suggests a meditation of Doomsday Let me therefore perswade men and women Bend your knees sigh watch and pray in the night Blessed is he whom our Lord when he cometh shall find so doing and because we know not what hour he will come watch therefore See Chrys. Hom. 26. in Act. This for the first why some Holy-dayes have Fasts before them Now why this Feast of CIRCUMCISION and some other have no Fasts the reason is double First because sometimes the signification of the Vigil or Fast mentioned above ceases and the signification or mystery failing the Vigil or Fast is omitted For example S. Michael upon this account hath no Fast because the Angels did not by sufferings and mortifications enter into their joy but were created in the joy they have But then secondly though this signification and Mystery of vigils and Fasts holds good in S. Mark S. Philip and S. Iacob and some other yet they have no Fasts for another reason because they fall either betwixt Easter and Whitsunday or betwixt Christmas and Epiphany which holy Church held for such high times of joy and Festivity that they would not have one day among them sullied by pensive sorrow and fasting Con. Turon 2. c. 13. Epiph. in brevi expos Fidei If the Fast for a Holy-day fall upon a Holy-day that is if the day before the Holy-day upon which the Fast regularly is to be kept be it self also a Holy-day then the Fast must be kept the day before that Decretal l. 3. Tit. 46. EPIPHANY THis Greek Word signifies Manifestation and hath been of old used for Christmass-day when Christ was manifested in the flesh and for this day wherein the Star did appear to manifest CHRIST to the Wise men as appears by Chrys. and Epiphan Upon this identity of the word some unskilful ones were missed to think that anciently the Feasts of Christmas and Epiphany were one and the same but plain it is by Chrys. Epiphan Nazianzen in their Sermons upon this day that these two Feasts were observed as we do upon several days Nazianzen calls this day on which Christ was baptized The holy lights of Epiphany which to day we celebrate says he having already celebrated the holy Feast of Christmas S. Chrysostome says the day of Christs birth is not so usually and properly called Epiphany as the day of his Baptism This Feast is called in Latin Epiphaniae Epiphanies in the plural because upon this day we celebrate three glorious apparitions or manifestations all which happened upon the same day though not of the same year Chrys. Serm. 159. The first manifestation was of the Star mentioned in the Gospel the Gentiles guide to Christ. The Second Epiphany or manifestation was that of the glorious Trinity at the baptism of Christ mentioned in the second Lesson at morning prayer S. Luke 3. 22. The third was of Christ's glory or Divinity by the miracle of turning water into wine mentioned in the second Lesson at Evening prayer S. Iohn 2. The Collect is plain The Epistle and Gospel mention Christs manifestation to the Gentiles for this was the day of the Dedication of the Gentiles Faith Chrys. in diem For the antiquity of this day we have already seen Nazianzen Chrysost. and Epiphan to which I shall adde only S. August de temp Ser. 32. The solemnit of this day known throughout all the world what joy doth it bring us But the Donatists says he will not keep it both because they are Schismaticks and love not unity and also because they hate the Eastern Church where the Star appeared 1. Sunday after Epiphany From Christmas to Epiphany holy Churches design is to set forth Christs Humanity to make Christ manifest in the flesh which the offices do as we have seen but from Epiphany to Septuagesima especially in the four next Sundays after Epiphany she endeavours to manifest his glory and Divinity by recounting some of his first miracles and manifestations of his Deity so that each Sunday is in this respect a kind of Epiphany The Gospel of this day mentions Christs manifestation to the Doctors of the Jews astonishing all his hearers with his miraculous answers The Epistle exhorts us to make a spiritual use of the wisemens mysterious offerings especially of Myrrhe which signifies very rightly the mortifying of the flesh and the offering of our bodies as an holy Sacrifice to God by Christ. The Collect prayes for grace to enable us thereunto 2. Sunday after Epiphany The Gospel mentions Christs turning water into wine by which he manifested both his glory by the miracle and his goodness in ministring to the necessities of others to which virtue the Epistle exhorts us that whatsoever gifts we have we should use them as Christ did to the good and benefit of others The Collect as divers others recommends to God the supplications of the people c. See more of the Collects in general Pag. 81. and for the Day 86. 3. Sunday after Epiphany The Gospel is concerning our Lords healing of the Leper that believed in him The Epistle at first sight seems not to agree to the Gospel but yet if rightly applyed it suits well with it in the mystical sense For the healing of the Leper signifies that Christ will heal us from the Leprosie of sin if we believe in him and come to him for cure as the Leper did The Epistle labours to prevent the moâ—â— over-spreading leprous sins of pride against which the first verse is directedâ— Be not wise in your own conceits and wrath and revenge in the following words rendring to no man evil for evil Or rather the Epistle doth remove the two great impediments of Christs cure of our sinfâ—â—â— leprosie
Forasmuch as the Ancient Fathers of the Church led by example of the apostles who set men apart to the ministery of the Gospel by imposition of hands with prayer and fasting appointed prayers and fasts at the solemn ordering of Ministers and to that purpose allotted certain times in which only sacred orders might be given or conferred we following their holy and religious example do constitute and decree that Deacons and Ministers be Ordained or made but only upon the Sundays immediately following jejunia quatuor temporum commonly called Ember weeks appointed in ancient time for Prayer and Fasting purposely for this cause at their first institution and so continued at this day in the Church of England 2. Sunday The Epistle perswades to temperance and abstinence from all uncleanness The Gospel tells us how we may subdue that Devil namely by stedfast faith and servent and importunate prayer 3. Sunday The Epistle as the time calls for strictness of life The Gospel commends perseverance shewing the danger of relapsing For the end of that man is worse than the beginning 4. Sunday This is called Dominica Refectionis For the Gospel tells us of Christs miraculous feeding and satisfying the hungry souls that hunger after him and his doctrine and the Epistle tells us of a Ierusalem which is above which is free and a joyous place to which we as children are heirs Thus holy Church mixes joy and comfort without sorrow and afflictions 5. Sunday This is called PASSION-SUNDAY For now begins the commemoration of the Passion of our Lord and after a long funeral pomp and train the corps follows upon Good Friday The Epistle treats of the Passion The Gospel of our Lords being slandred by the bold malice of the Jews who call him Samaritan and tell him he hath a Devil which must needs be a thorn in his side and a part of his Passion 6. Sunday This is PALM-SUNDAY on which CHRIST came from Bethany to Ierusalem and was received with joy some strewing their garments others cutting down branches and strewing them in the way whose religion it is fit that we should imitate Bernard We should meet Christ by keeping innocency bear Olive by doing works of mercy carry Palms by conquering the Devil and our vices green leaves and flowers we carry if we be adorned with vertues and we strew our garments in the way when by mortification we put off the old man This week was called of old the GREAT-WEEK because it hath a larger Service than any other Week every day having a Second-service appointed It was called also the Holy-week because men gave over all worldly employments and betook themselves wholly to devotion this week The Courts were shut up and civil affairs laid aside and prisoners that were put in for small faults were freed Chrys. Hom. 30. in 10. cap Gen. Code l. 1. tit 4. 3. It was also called the week of Fasts Because fasting was then heightned and intended with watching and prayers for these six dayes were spent in lying upon the ground and afflicting the body in prayers watchings and fastings longer than ordinary And when they did eat their refreshing was only bread salt and water Epiphan adv Aerium It will not be amiss to set down Epiphanius somewhat more at large Aerius and his disciples had flouted at the Catholick Christians severities at this time Why say they do you keep Easter why do you keep such a strict fast before it it is Ienish thus to keep daies of fasting by a law it is an enslaving your selves to a yoke of bondage if I would determine to fast at all I would fast what day I pleased at mine own liberty Upon this principle it is saith that Father that Aerius and his followers affect to fast on Sunday and feast on Friday and to spend this week of Religion and Devotion in jollity and sport rising early to fill themselves with flesh and wine with which being full stuft they sport and scoff at the Catholick Christians folly in afflicting themselves with such severities But who says he are the more fools Aerius a silly fellow of yesterday still living with us or we who observe this severe discipline which our Fathers delivered us which they received from their Fathers and they from theirs and so from the Apostles The Epistles and Gospels of this week are concerning Christs Passion to the contemplation of which this week is dedicated Thursday THis day CHRIST washt his Disciples feet and gave them a commandment to do likewise Hence it is called Dies mandati Mandate or Maundy Thursday This day the penitents that were put out of the Church upon Ash-wednesday were received again into the Church partly because there was this day an holy Communion in memory of our Lords institution of the same this day and the Epistle is fitted to that purpose sit therefore it was that penitents should be reconciled this day upon which this Sacrament was instituted for the remission of sins to receive the holy Communion Partly because this day our Lord was apprehended and bound whose binding wrought our deliveranceâ— and freedome The form of reconciling penitents was in short this The Bishop goes out to the doors of the Church where the penitentsly prostrate upon the earth and thrice in the Name of CHRIST he calls them Come Come Come ye children hearken to me I will teach you the fear of the Lord then after he hath prayed for them and admonished them he reconciles them and brings them into Church The peniterts thus received trim their heads and beards and laying off their penitential weeds they reclothe themselves in handsome apparel The Church doors were wont to be set all open this day to signifie that penitent sinners coming from North or South or any quarter of the World shall be received to mercy and the Churches favour GOOD-FRIDAY THis day holy Church keeps a most strict Fast It is called GOOD-FRIDAY For a good day it was for us even the cause of all our good and ground of all our joy And so in respect of the effect of it Christs Passion may be a Gospel for a Feast and so it is upon Palm-Sunday But if we consider that our sins were the cause of his Sufferings and that it was we that crown'd his head with thorns nail'd his hands and feet and gored his side with a Spear so his Passion considered in the cause of it is matter of the greatest sorrow and in this respect we keep it a Fast. The Gospel is taken out of S. Iohn rather than out of any other Evangelist because he was present at the Passion and stood by the Cross when others fled and therefore the Passion being represented as it were before our eyes this day his Testimony is read who saw it himself and from whose example we may learn not to be ashamed nor afraid of the Cross of Christ. This day holy Church prayes expresly for all Jews Turks and Infidels Enemies of the Cross
not due regard to the time of the Equinox it might happen that there might be two Easters in one year viz. one in the first Month and another in the last and none in the next year After our English Account Easter is found by finding out Shrove-Tuesday which is always the first Tuesday in the New Moon after Candlemas the Sunday six weeks after is Easter MVNDAY and TVESDAY in Easter-week THese two Holy days are added as Attendants upon Easter-day in honour of this high Feast and the more solemnity of it And we find S. Austin upon occasion mentioning them De civit Dei l. 22. c. 8. although both from him elsewhere and others we may gather that these two days were not all which at that time were added to the Feast For of old this Queen of Feasts as the Fathers call it was so highly esteemed that it was in a manner solemnized fifty days together even from Easter to Whitsuntide See Ambr. Ser. 61. Per hos quinquaginta dies nobis est jugis continuata Festivitas c. See also Euseb. de vit Constant. l. 4. c. 64. And Tertul. de Iejuniis And in his Book de Idol where he affirms that all the Heathen Festivals put together could not equal this one great and solemn Feast of the Christians From these and the like places some conclude and most probably That every day of that time the Christians met together in publick to sing with greatest joy Psalms and Allelujah to God Almighty and to take the Cup of Salvation the holy Communion praising the Name of the Lord. All which time they did not kneel at their prayers which was accounted a posture of mourners but Stand as upon Sundays they were wont in token of joy thus making every of those days equal in a manner to Sundays The reason of this so great and long Festivity at this time was principally because it was the Feast of Easter or of our blessed Lords Resurrection a principal Article of our faith for as S. Paul says 1 Cor. 15. If Christ be not risen we are yet in our sins and we Christians of all men mâ—st miserable Now that Christ is risen needs must there be in Christians hearts an overflowing of joy which in those times they expressed by such dayly publick exercises of Religion principally of receiving the holy communion the pledge of our resurrection as our Saviour says S. Iohn 6. He that eats my flesh shall live for ever that by this means the memory of the resurrection might be fixt deeply in their minds We must not think that the Christians then did keep all this Time holy so as to cease from labour for the poverty of many and the care and charity required in all would not permit that but only as to religious exercises and services As devotion abated the Feast was shortned yet long after Tertullian even till Gratians time and downward the whole week of Easter as also of Whitsuntide were reckoned among Holy-days Gratian. de Consec Dist. 3. And our Church though she enjoyâ—s only Munday and Tuesday of this week for Holy-days yet seems to me to commend the keeping holy of this whole week as also of the whole week after Christmas Ascension and Pentecost For she directs the proper Prefaces for Christmas Easter Ascen and Pentecost to be used every day the week after Which Prefaces are to be used only at the Communion as appears by the Rubricks so that by prescribing the Prefaces to be used upon every day of the week she doth withal prescribe the Communion every day likewise which is properly the keeping of a day Solemnly Holy and this weeks solemnity is principally as we have said for the expressing of our joy for our Lords Resurrection and the honour of the Feast which Christians were not willing to make shorter than the Jews Feast of unleavened Bread Among the Ancients there was another peculiar Reason for the keeping of the whole week of Easter Holy besides that of the Resurrection For they ministring Baptism except in case of necessity aâ— no other times but the Eves of Easter and Whitsunday did make it a part of their Festivity the week following to congratulate the access of a new Christian progeny the New Baptized coming each day to Church in white vestures with lights before them where Thanksgivings and Prayers were made for them with Instructions also to those that were of years of discretion for at that time there were many such that came in from Heathenism in the principles and ways of Christianity But afterwards when most of the baptized were Infants and so not capable of such solemnities this custome was altered and Baptism administred all times of the year as at the beginning of Christianity Tertul. de Bapt. S. Chrysost. Hom. 1. in Act. Apost 1. Sunday after Easter It was the custome of our fore-fathers to observe the Octave or Vtas of their high and principal Feasts and this is the Octave or eighth day after Easter Upon every Octave the use was to repeat some part of that Service which was perform'd upon the Feast it self and this is the reason that the Collect used upon Easter is renewed upon this day The Epistle exhorts the new baptized persons that are born of God to labour to overcome the World which at their baptism they vowed to do The Gospel shews how Christ conversed with his Disciples after his Resurrection instructing and confirming them in the faith of the Resurrection This Sunday is called Low-Sunday because it is Easter-day repeated the Octave of Easter but the Sunday before is high Easter and this is a lower Feast Low Easter in Latin Dominica in albis or rather Post Albas sc. depositas as some old Rituals call it because those that were baptized on Easter-eve wore seven days after white garments called Chrysoms signs of the purity which they received in Baptism which white clothes they this day put off 2. Sunday As the last Sunday instructed the young and new-born Christians how they should imitate Christ in a Resurrection from sin and death to life so this Sunday instructs the Shepherds of the flock how to imitate their great Shepherd And the Epipistle sets before us his great patience and goodness in the work of our redemption The Collect prayes for thankfulness and imitation of his holy life 3. Sunday after Easter Hitherto since Easter the Church hath been as it were overwhelmed in the joyful meditation of Christs Resurrection from the dead or chiefly about it and that hath been the subject of all the Collects since then Now in this Collect as somewhat also in one of the Readings aforegoing the Church reflects upon that other ancient Paschal Solemnity the general Baptism that was used at that time so that this Collect is for the new baptized or new Regenerates by Baptism desiring Almighty God who shews the light of his truth to them that be in error enlightning them by baptism which was therefore
of Christ and his triumphant Ascension For God Almighty did so direct the mind of the Prophets that that which was spoken by them of other persons and actions is oft-times more exactly fulfilled in and by Christ. Osee 11. 1. Out of Egypt have I called my Son was there spoken of the deliverance of the people of Israel out of Egypt fulfilled in Christ S. Matth 2. 15. What David sayes of himself I will open my mouth in a payable was fulfilled by Christ S. Matth. 13. 35. The 72. Psalm was written for Solomon as the title shews but more exactly fulfilled of Christ. Davids complaint or his own nâ—sery Psal. 35. 19. verified in Christ. S. Iohn 15 25. Nay more which is worth our observation some things David speaâ—s of himself which do not agree to him but in a figure which agree to Christ in the letter as They parted my garments among them and cast lots upon my vesture Psalm 22. 17 18. Nay in the same Psalm and sometimes in the same verse some words will not agree to Christ as Psal. 69. 5. My faults are not hid from thee These cannot be spoken of Christ who knew no sin Some words again most properly belong to Christ as verse 22. They gave me gall to eat and when I was thirsty they gave me vinegar to drink Thus holy Church hath in the Lessons and Gospel preached to us the Ascension of Christ in the type and antitype In the Epistle she teaches us our duty not to stand gazing up to Heaven wondring at the strangeness of the sight but to take heed to demean our selves so as that we may with comfort behold him at his second coming his coming to judgment Act. 1. 11. Why stand ye gazing up into heaven there is other business to be done fit your selves for another coming for this same Iesus which was taken up from you into heaven shall so come even as ye have seen him go into heaven In the Collect we are taught to pray that we as far as may be may conform to our Lord in his Ascension that like as we believe him to have ascended into the Heavens so we may also in heart and mind thither ascend and with him continually dwell In the special Psal. and Hymn we adore and bless God for our Saviours glorious Ascension It is pleasant to behold the rare beauty of the Churches offices as on others so on this day how each part suits the other The Gospel to the Lessons the Epistle to the Gospel the Collect and Psalms and Hymns all fitted to the same and all to the day For the Antiquity of this day See S. Aug. Epist. 118. cited upon Easter day Epiphanâ— and Chrys. upon the day Sunday after Ascen This is called Expectationsweek for now the Apostles were earnestly expecting the fulfilling of that promise of our Lord. If I go away I will send the Comforter to you S. Iohn 16. 7. The Epistle exhorts to earnest prayer for the Comforter promised in the Gospel which the Church performs in the Collect. WHIT SVNDAY THis day the HOLY GHOST came down from heaven upon his Church as the Epistle tells according to the promise of the Gospel As in a long war it happens when the war is ended and peace concluded Pledges and Hostages are mutually sent both as tokens of and securities for the mutual agreement and peace so was it betwixt God and Man After our Lord Jesus had ended the long war betwixt God and Man and finished the reconciliation he sent up or rather he carried up himself our Hostage our flesh and nature ennobled by the union with his Divine Person as a royal pledge to his Father on the other side God sent this day his royal Hostage his holy Spirit a security for our future peace 1. S. Iohn 4. 12 13. Chrys. Hom. 1. in Pentecost Edit Savil. tom 5. The Devil had taken us captive our Lord Christ undertakes the quarrel his death was his battel but then he seem'd to be overcome but up he got again at his Resurrection that was his victory his Ascension was his triumph and as the ancient custome was for Conquerours to scatter gifts amongst the beholders especially on the last and great day of the triumph so does our Lord in this last day of the Feast the Conclusion of his triumph he doth as it were make the Conduits run with Wine he poured out his Spirit so upon all flesh that some mockers said they were full of new wine Acts 2. 12. He casts abroad his new wine new gifts and graces of the world giving to some the word of wisdome to others the gift of knowledge to others faith to others the gift of healing to others the working of miracles to others prophesie to others discerning of spirits to others divers kinds of tongue to others the interpretations of tongues all these worketh one and the same spirit the Holy Ghost 1 Cor. 12. 4. whom the Lord Christ as he promised sent down this day with these gifts in honour of whom and his gifts we keep this day holy This time was also appointed of old for solemn baptism The reason was 1. Because this day the Apostles were baptized with the holy Ghost and fire Acts 2. 3. 2. Because this day three thousand were baptized by the Apostle Acts 2. 40. In memory of which the Church ever after held a solemn custome of baptizing at this Feast Gratian. de Consec Dis. 3. c. 13. This day is called Pentecost because it is fifty days betwixt the true Passeover and Whitsunday As there were fifty days from the Jews Passeover to the giving of the Law to Moses in Mount Sina which Law was written with the finger of God for from the 14. day of the first month the day of the Passeover to the third day of the third month the day of the Laws giving Exod. 19. are fifty days so from the true Passeover which was celebrated when Christ was offered up for us are fifty days to this time when the Holy Ghost came down upon the Church to write the new Lawâ— of Charity in their hearts Upon this meditation S. Aug. breaks out thus Who would not prefer the joy and pleasure of these mysteries before all Empires of the world Do you not see that as the two Seraphins cry one to another holy holy holy Esay 6. 3. So the two Testaments Old and New faithfully agreeing convince the sacred truth of God S. Aug. Ep. 119. Note that we must not count the fifty days from the very day of the Passeover but from the Sunday following and so God directed the Jews Lev. 23. 15. speaking of their Pentecost or Feasts of Weeks And ye shall count from the morrow after the Sabbath from that day seven weeks shall be compleat It is also called Whitsunday from the glorious Light of Heaven which was then sent down upon the Earth from the Father of Lights so many tongues so many Lights which kindled such
a light in the world on this day as never shall be put out to the worlds end as also because the new baptized which were many at that Feast Whitsunday and Easter being the two solemn times of baptism and of old called Illuminati the Enlightned Heb. 6. 6. from the spiritual light they received in baptism were then cloathed in white garments as types both of that spiritual whiteness and purity of soul which they received in baptism and were carefully to preserve all their life after As also of their joy for being made then by baptism members of Christ Children of God and Heirs of the Kingdom of Heaven White is the colour of joy says Eccles. 9. 8. Let thy garments be always white for God now accepts of thy works S. Cyril in his 4. Cat. myst alluding to this ancient custome of the new baptized of putting off their old garments and clothing themselves in pure white hath words to this effect This white clothing is to mind you that you should always hereafter go in white I speak not this to perswade you always to wear white clothes but that you should ever be clothed with spiritual white brightness and purity o soul. that so you may say with divine Esay 61. 10. I will greatly rejoyce in the Lord for he hath clothed me with the garments of salvation he hath covered me with the robe of righteousness Of which robe of righteousness and garment of salvation the white vestment was a resemblance Apoc. 19. 8. And to her was granted that he should be arrayed in fine linnen clean and white for fine linen is the righteousness of the Saints Whitsunday then is as much as Dominiâ—a in albis the Sunday in white The Greeks for the same reason call Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bright Sunday because then also the new baptized wore white But the Latins call neither of these days from thence but give them their names from the Resurrection and Pentecost and the Octave of Easter or Low Sunday is by them called Dominica in Albis as is abovesaid pag. 154 155. This Holy day hath Proper Lessons and Psalms The Second Lessons are plain The Morning first Lesson Deut. 16. gives us the Law of the Jews Pentecost or Feast of Weeks which was a type of ours The Evening first Lesson Wisd. 1. is fit for this day For it treats of the holy Spirit ver 5 6. how it fills the world ver 7. which was most exactly fulfilled this day in which they were all filled with the holy Ghost Acts 2. The Psalms for the morning 45. 47. are very proper to the day The beginning of the 45. is concerning the Birth of Christ and therefore used upon Christmas-day but the latter part is concerning the calling of the Gentiles ver 10 11. and the glory of the Church the King of Heavens Daughter v. 14. Who is all glorious within through the heavenly gifts and graces of the holy Ghost sent down this day which glorious gifts miraculously poured upon the Church brought in the Gentiles to the Christian faith ver 15. The Virgins that be her fellows shall bear her company and shall be brought unto thee For which all the people shall as holy Church directs us to do this day give thanks unto thee verse 18. In holy ` Davids Psalms as we do so Theodoret in Psal. I will remember thy Name from one generation to another therefore shall the people give thanks unto thee world without end That is all people to the worlds end shall praise God for these blessings upon the Church with those Psalms which I compose and so though I be dead long before yet in my Psalms sung by them I will remember thy Name from one generation to another The 47. Psalm is a song of praise for the conversion of the Gentiles by the Gospel published this day in all Languages Acts 2. for which the Prophet invites them to active praises ver I. O clap your hands together all ye people O sing unto God with the voice of melody for God is gone up in jubilo with a merry noise ver 5. That was upon Ascension day And now he is set upon his holy and royal seat he reigns over the heathen makes the Princes of the people joyâ— in one body unto the people of the God of Abraham brings the Gentiles in to the Jews and makes one Church of both and that by the Gospel of the kingdom published this day to all Nations and so that was done this day for which this Psalm gives thanks Evening Ps. are 104 145. These two are thankful Commemorations of the various gifts of God the Holy Ghost who then gave temporal this day spiritual gifts which spiritual gifts of this day were shadowed out by those temporal and all come from the same spirit 1 Cor. 12. 4. to whom this Feast is held sacred So that in blessing the Author of them we bless the Author of these the holy Spirit from whom these divers gifts Some part of the 104. is more particularly appliable to this Feast He maketh the clouds his chariots that was upon Ascension day when he went up to Heaven in a cloud Acts 1. 9. ver 5. Then follows ver 30. Emittis spiritum Thou sendest forth thy Spirit and they shall be made thou shalt renew the face of the earth which is proper to this day for this day the Holy Spirit was sent and renewed the face of the Earth with new Creatures new Men of new hearts and new tongues Acts 2. Old things passed away and all things are become new The same Harmony of Epistle Gospel and Collect and Lessons and Psal. that we have observed upon Christmas and Easter and Ascension may with pleasure be meditated upon this day The same Ancients testifie the Antiquity of this Feast that gave in evidence for Easter Munday and Tuesday in Whit sun-week THe Epistles for both relate not only to the sending of the Holy Ghost but also to Baptism which the Church takes often occasion to remember us of by her Readings and Usages and would have us improve them all towards most useful Meditations This is one of the four Ember-weeks of which see above after the first Sunday in Lent p. 149. TRINITY-SVNDAY IN Ancient Liturgies and Ritualists we find this day lookt upon as an Octave of Pentecost or as Dominica vacans of which Name is spoken p. 219. and that the observing of it as a Feast of the Trinity was of later use and more late in the Roman Church than in some other See Decretal lib. 2. T. 9. De Feriis And there were who objected that because on each day and especially Sundays the Church celebrates the praises of the Trinity in her Doxologies Hymns Creeds c. Therefore there was no need of a Feast on one day for that which was done on each But yet the wisdom of the Church thought it meet that such a Mystery as this though part of the
unto him Other reasons for an Octave to great Feasts are given which are mystical The Octave or eighth day signifies Eternity for our whole life is but the repetition or revolution of seven dayes Then comes the eighth day of Eternity to which by Gods mercy we shall be brought if we continue the seven daies of our life in the due and constant service and worship of God or else which is much the same in sense the eighth day is a returning to the first it is the first day of the week begun again signifying that if we constantly serve God the seven days of our life we shall return to the first happy estate that we were created in The Second Quaere is how the Prefaces appointed for these eight daies can be properly used upon each of them for example how can we say eight days together Thou didst give thine only Son to be born this day for us as it is in the Preface To which the Answer may be That the Church does not use the word Day for a natural day of 24. hours or an ordinary artificial day reckoning from Sun to Sun but in the usual acception of it in holy Scripture where by the word Day is signified the whole time designed to one and the same purpose though it lasts several natural days Thus all the time that God appoints to the reclaiming of sinners by merciful chastisements or threatnings is called The day of their visitation Luke 19. 42 44. So all the time allotted us for the working out of our salvation though it be our whole life long is called a day Work while it is day the night comes when no man can work and most directly to our purpose speaks S. Paul Heb. 3. 13. Exhort one another daily while it is called to day or this day that is while you live here in this world In like manner all that time which is appointed by the Church for the thankful commemoration of the same grand blessing for the solemnity of one and the same Feast is as properly called a day and all that time it may be said daily to day as well as all our life S. Paul saies is called Hodie this day After which follows the thrice holy and triumphant song as it was called of old Therefore with Angels and Archangels and with all the company of heaven we laud and magnifie thy glorious name evermore praising thee and saying holy holy holy c. Here we do as it were invite the heavenly host to help bear a part in our thanks to make them full O praise the Lord with me and let us magnifie his name together And in this hymn we hold communion with the Church triumphant Which sweet hymn in all Communions is appointed to be said and though it should be said night and day yet could it never breed a loathing Conc. Vasen c. 6. All that is in our Service from these words Lift up your hearts to the end of the Communion-service is with very little difference to be seen in S. Chrys. Liturg. and in S. Cyrils Catech. mystag 5. Part. 3. Next is the CONSECRATION So you shall find in Chrysost. and Cyril last cited Which Consecration consists chiefly in rehearsing the words of our Saviours institution This is my body and this is my blood when the Bread and Wine is present upon the Communion-table Can. Anglie 21. S. Chrys. Ser. 2. in 2. ad Tim. The holy Sacrament of the Lords Supper which the Priest now makes is the same that Christ gave to his Apostles This is nothing less than that For this is not sanctified by men but by him that sanctified that for as the words which God our Saviour spake are the same which the Priest no◠uses so is the Sacrament the same Again Ser. de Iuda lat Ed. tom 3. Christ is present at the Sacrament now that first instituted it He consecrates this also It is not man that makes the body and blood of Christ by consecrating the holy Elements but Christ that was crucified for us The words are pronounced by the mouth of the Priest but the Elements are consecrated by the power and grace of God THIS IS saith he MY BODY By this word the bread and wine are consecrated Before these words THIS IS MY BODY the bread and wine are common food fit only to nourish the body but since our Lord hath said Do this as oft as you do it in remembrance of me This is my body this my blood as often as by these words and in this faith they are consecrated the holy bread and blessed cup are profitable to the salvation of the whole man Cyprian de coena Dom. The same saies S. Ambr. l. 4. de Sacram. c. 4. 5. S. Aug. ser. 28. de verb. Dei And others After the Consecration the Priest first receives himself so is it ordain'd Conc. Tolet. 12. 5. wherein it is decreed that The Priest shall receive whensoever he offers up the Sacrifice For since the Apostle hath said Are not they which eat of the Sacrifice partakers of the Altar 1 Cor. 10. it is certain that they who sacrifice and eat not are guilty of the Lords Sacrament After he hath received he is to deliver it to the people in their hands So was it in Cyrils time Cat. mystag 5. and Let every one be careful to keep it for whosoever carelesly loses any part of it had better lose a part of himself saies he And Whosoever wilfully throws it away shall be for ever excluded from the Communion Conc. Tolet. 11. c. 11. It is to be given to the people KNEELING for a sin it is not to adore when we receive this Sacrament Aug. in Psal. 98. And the old custome was to receive it after the manner of Adoration Cyril ibidem When the Priest hath said at the delivery of the Sacrament the body of our Lord Jesus Christ which was given for thee preserve thy body and soul into everlasting life The Communicant is to answer AMEN Cyril Myst. 5. By this Amen professing his faith of the presence of Christs Body and Blood in that Sacrament The people were of old called out of the Body of the Church into the Chancel even up to the Rails of the Holy Table there to receive it of the Priest Niceph. l. 18. c. 45. So Clement Const. l. 2. c. 57. these be his words in English Afterwards let the Sacrifice be made all the people standing and praying secretly and after the Oblation let every Order apart receive the Body and precious Bloud of the Lord coming up in their Order with fear and reverence as to the Body of a King Where you see they were to come up to the Sacrament and to or near the Railes of the Holy Table saies S. Chrys. Liturgy For after the Priest and Deacons have received the Deacon goes to the door of the Rails 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lifting up the holy Cup shews it to the people saying
did confirm And S. Hierom. dial adv Lucifer saies it was Totius orbis consensus in hanc partem the general acknowledgement of the whole Christian World The Office begins on this wise Our help standeth in the Name of the Lord. Of such short ejaculations in general hath been said in the Morning Prayer concerning these in particular that they are fitted to the Office will appear to them that consider that Confirmation is appointed for the strengthning of us against all our ghostly enemies which though they be many and great yet is there no reason to despair of obtaining strength enough to resist them for Our help stands in the Name of the Lord who hath made heaven and earth who is therefore able enough and willing also to help them that call upon his Name Blessed therefore be the Name of the Lord hence forth and for ever After these Versicles follows a Prayer that God would strengthen the baptized with the holy Ghost the Comforter who had in their baptism received him as a Sanctifier These two wayes to omit others we are taught in holy Scripture that the holy Ghost may be received as a sanctifier and cleanser in holy baptism Tit. 3. 5. He saved us by the washing of regeneration and renewing of the holy Ghost and after baptism we may receive him again as a Comforter and strengthener The Apostles who received him the first way in baptism are promised to receive him the second S. Iohn 16. 7. Acts 1. 8. which was performed Acts 2. 4. They were filled with the holy Ghost Then shall the Bishop lay his hands upon them severally By this sign certifying them of Gods Goodness towards them and consigning it upon them This is the most ancient and Apostolical Rite of Confirmation Acts 8. 17. and by this name it is known Heb. 6. 2. The doctrine of baptisms and laying on of hands After a most excellent prayer for their continuance in Gods love obedience to him the Bishop departs them with a Blessing Of such blessings hath been said already This holy Rite hath been too little understood by many and therefore too lightly esteem'd and valued for the remedy whereof it may not be amiss to shew the benefit of it in these conclusions following 1. The Holy Ghost was given to persons baptized by the Apostles prayers and laying on of hands Acts 8. 14 15 16. Acts 19. 6. 2. This gift of the Holy Ghost so givâ—n was not only nor principally the gift of miracles or speaking with tongues For first Confirmation is reckoned by S. Paul amongst Fundamentals Heb. 6. 1 2. which were necessary to all ages of the Church but the gift of miracles was not such for that lasted but a whâ—le as experience hath taught us Again confirmation was administred to all baptized persons Acts 8. 15. 19. 6. but all baptized persons were not to have the gift of miracles 1 Cor. 12. 8 9. To one is given by the Spirit the word of wisdom to another the working of miracles And again 29. verse Are all workers of miracles It is true that in the Apostles times the inward grace of confirmation was attended with miracles but it will not thence follow that miracles were the principal intended gift in confirmation no more than that the visible opening of Heaven is the proper effect of baptism because at our Saviours baptism the heavens were so opened S. Matthew 3. or that the proper effect of preaching is to work miracles because that at the Apostles preaching miracles were wrought Acts 10. 44. In those first times the Holy Ghost fell upon Believers and they spake with tongues Signa erant tempori opportuna Those signs were seasonable to those times does any man now expect that those that receive the holy Ghost by our prayers and imposition of hands should speak with tongues and if they do not speak with tongues is any man of so perverse a heart as to say that they have not received the holy Ghost S. Aug. in ep S. Ioh. tractat 6. In the beginning of spiritual and marvellous dispensations outward signs appeared to confirm the new preached faith but now that the faith is sufficiently confirm'd although such miracles be not wrought yet we receive those inward graces and vertues which were signified and demonstrated by those signs Chrys. in S. Matth. Hom. 13. 3. The proper and principal effect of confirmation was and is Ghostly strength and power to resist temptations as our Church teaches Rubr. 1. before the Catechism That the baptized when they come to years and the use of reason may have not their baptism confirm'd which needs no confirmation to perfect it but themselves and their souls by some new vertue and power or by an addition and increase of former graces by which they may be enabled against those temptations that shall assault them whence it is called Confirmation Regeneramur ad vitam per baptismum in hoâ— confirmamur ad pugnam By baptism we are regenerated to life in confirmation we are strengthned to fight against our enemies Melchiad ep ad Epis. Hisp. about the year 311. In Confirmation the Holy Ghost is given for strength as he was given to the Apostles at Pentecost that Christians may boldly confess the Name of Christ. Conc. Flor. Tertul. de bapt Cypr. ep 2. ad donat For our fuller perswasion of this it will be necessary to consider that our Lord Christ promised to his Apostles after they had been baptized that When he went away he would send them the holy Ghost to be their comforter or strengthener S. Iohn 16. 7. to make them able to bear witness of Christ notwithstanding all the threats and terrors of men S. Iohn 15. 27. 16. 1 2 3. And Acts 1. 5. he promises them that Not many daies hence they should receive the holy Ghost or the power of the Holy Ghost whereby they that forsook him formerly and fled should be henceforth emboldned and encouraged to bear witness to him all the World over vers 8. This promise was performed at Pentecost Acts 2. 4. They were filled with the holy Ghost and began to speak and to bear witness of Christ with courage verse 36. This very promise made to the Apostles formerly and perform'd at Pentecost belongs to every one of us that are baptized Acts 2. 38. Repent and be baptized every one of you in the Name of Iesus Christ for the remission of sins and ye shall receive the gift of the holy Ghost For this promise of the holy ghost fulfilled on us verse 33. is unto you and to your children and to all that are afar off And what S. Peter here promises them was fulfilled by him and the other Apostles for by their prayer and imposition of hands they received after baptism the holy Ghost not only enabling them to speak miraculously but also strengthening and comforting them inwardly as he did the Apostles For the same that was promised to the Apostles belonged to them