s< ft. »«fy,i«, j. PRINCETON, N. J. Sec, Shelf. Number tTL^. \/Ae &??£/? //£Kf he neverthelefs declined it, and chofe rather to continue w7ith his old Fellow- Collegians, who had given him fo lin- gular a Proof of their Affection. In the Year 1^2,3, he commenced Doctor of Divinity, being then in the thirty-fourth Year of his Age : And having been long in great Efteem for Theological Learning, he was chofen Reader of the Divinity-Lecture in his own College > and appointed by theUniverilty, to be one of the Exa- miners of thofe wrho took their Degrees in Divi- nity. Thefe Candidates he examined chiefly out of the Scriptures 5 and finding many of them groflly ignorant thereof, having thrown away their Time on the dark Perplexities, and ufelefs Queftions, of the Schoolmen, he rejected them as infufficient 5 advifing them, to apply them- . felves clofely to the Study of the holy Scriptures, before they came for their Degrees 3 it being a Shame for a ProfefTbr of Divinity to be unfldlled in that Book, wherein the Knowledge of God, and the Grounds of Divinity lay. And though fome hated him for this, yet thofe of a more inge- nuous Temper publicly returned him Thanks, for having been the Means of their great Improve- ment in the found Knowledge of Religion. During his Refidence at Cambridge ^ the Qucftion arofe concerning King Henry's Divorce, and the Plague breaking out in the Univerfity a- bout that Time, he retired to Waltham- Abbey -: where Archbijhop Cranmer," iii Where cafually meeting with Gardiner and Fox, the one the King's Secretary, the other his Almo- ner, and difcourhng with them of the Divorce; he greatly commended the Expedient that Cardi- nal Wolfey had fuggefted, of confulting the Di- vines of our own and the foreign Univerfities, con- cerning the Lawfulnefs of the Marriage, and the Extent of the Pope's difpenfing Power 5 which he thought would bring the Matter to a fhort IfTue, and be the fafeil and fureil Method of giving the King's troubled Conlcience a well- grounded Satisfa&ion. This Converlation Fox and Gardiner related to the King 3 who immediately fent for him to Court, and admiring his Gravity, Modefty, and Learning, refolved to cherifli and promote him. Accordingly he made him his Chaplain, gave him a good Benefice, and nomi- nated him to be Arch- Deacon of 'Taunton. At the King's Command he drew up his own Judg- ment of the QiiefHon in Writing ; and fo fo- lidly defended it in the public Schools at Cam-* bridge, that he brought over diverfe of the con- trary Part to his Opinion ; particularly five of thofe fix Doctors, who had before given in their Judgment to the King, for the Lawfulnefs of the Pope's Difpenfation with marrying the Brother's Wife. I n a Matter of fo great Importance, it may not be improper, to give an AbftracT: of thofe Ar- guments, on which they who with Dr. Cranmer favoured the Divorce, grounded their Judgment. Thefe were taken partly from Scripture 5 partly from Fathers, Councils, and Schoolmen. From Scripture they argued, "That the pro-* " hibited Degrees in Leviticus were not only obli- " gatory to the Jewijh Nation, but moral Pre- " ceptsand the primitive Laws of Marriage > asap- b z peared iv The L I F E of " peared from the Judgments denounced againft " the Canaanites for the Violation of them, and " their being laid to have polluted the Land there- 4C by 5 which cannot be accounted for, if thefe 4C were only pofitive Jewijh Conftitutions : That " among thefe prohibited Degrees, the Marriage " with the Brother's Wife was one ; Lev. xviii. " 1 6. and xx. if. And that the Breach of thefe cc Precepts was called an unclean Things Wicked* 44 nefsy and an Abomination : That the Difpenfa- 4C tion in Deuteronomy of marrying with the Bro- 4t ther's Wife only mewed, that the Foundation 4C of the Law was not in its own Nature immu- 44 table, and might be difpenfed with by immedi- " ate divine Revelation j but that it did not fol- 4C low, that the Pope by his ordinary Authority " could difpenfe with it : And, that to pretend 4C the Senfe of the Precept to be only a Prohibi- 4C tion of having the Brother's Wife in his Life- 4C time, was a poor trifling. Cavil, it being uni- 4C verfally unlawful, to have any Man's Wife 4C whatever, while he was yet living. " " Thi; conflant Tradition of the Church was cc clear againft the Lawfulnefs of the Marriage. 4i Origen on Lev. xx. St. Cbryfoftom on Mat t.xxii. 4t and St. Bafil in his Epiilleto Diodorus, exprefs* 4C ly aflert thefe Precepts to be obligatory under 4C the Gofpel -> and in the Latin Church, St. Am- " brofe, Jerom^ and Auftin were of the (ame Opi- 4C ojpn : And Tertullian^ who lived within an 44 Age after the Apoftles, in his fourth Book a- " gainft Marcion^ affirms, that the Law of not 44 marrying the Brother's Wife does ftill oblige 4C Chriftians. Pope Gregory the great had given 4C the fame Determination, in Anfwer to Auftin 44 the firft Archbimop of Canterbury ; and direc- " ted him, to advife all, who had married their * " Bro- Archbifhop Cranmer. v a Brother's Wives, to look on the Marriage as a " moil grievous Sin,and to feparate from their So- " ciety. Other Popes had declared themfelves of 4C the fame Judgment 5 and particularly Innocent c* the third, who had wrote with great Vehe- which was fent over to England. Before he left Germany, he was married to Q [lander's Niece; whom, when he returned from his EmbafTy, he did not take over with him, but fent for her privately in 15*34. In Augufl 15*32,, Archbifhop JVarham depart- ed this Life; and the King, thinking Dr Cranmer the moft proper Perfon to fucceed him in the See of Canterbury, wrote to him to haften home, con- cealing the Reafon : But Cranmer guetfing at it, and defirous to decline the Station, moved ilow- ly on ; in hopes, that the See would be filled, be- fore his Arrival. But all this Backwardnefs, and the Excufes, which his great Modeify and Hu- mility prompted him to make, when after his Re- turn the King open'd his R^efolution to him, fer- ved only to raife the King's Opinion of his Me- rit ; fo that at lail he found himfelf obliged to fubmit, and undertake the weighty Charge. The Pope, not with (landing Cranmer was a Man very unacceptable to Rome, difpatched ele* ven Bulls to complete his Character. By the firft, which is directed to the King, he is, on his No- mination, promoted to the See of Canterbury 5 by b 4 the viii The LIFE of the fecond, direfted to himfelf, Notice is giveq him of this Promotion; the third abfolves him, from all Cenfures , the fourth was fent to the Suf- fragans, the fifth to the Dean and Chapter, the? fixth to the Clergy of Canterbury^ the feventh to the Laity, the eighth to all .who held Lands of the See, requiring them to acknowledge him as Archbifhop ♦, by the ninth his Confecration is. ordered, upon taking the Oath in the Pontifical -9 bv the tenth the Pall was lent him y and by the eleventh, t]ie Archbifhop of Tork, and Bifhop of London^ were order'd to put it on. Thefe Bulls the Archbifhop according to Cuftom received; but immediately furrend red them to the King, be- cause he would not acknowledge the Pope's Pow- er of conferring Ecclefiaftical Dignities in England^ which he efteemed the King's {Vie Right. He was confecrated on March 30, if 33, hy John Lofigland Biihop of Lincoln^ John Foicy Bifhop of Exon3 and Henry Standijh Bifhqp of St. Afaph : And becaufe in the Oath of Fidelity to the Pope, which he was obliged to take be- fore his Confecration, there were fome Things feemingly inconfiftent with his Allegiance to the King, he made a public Proteftation, that he in- tended not to take the Oath, in any other Senfe, than fuch as was reconcileable to the Laws of God, the King's juft Prerogative, and the funda- mental Statutes of. this Kingdom 5 nor to bind himfelf thereby, to aft contrary to any of thefe. This Proteftation he renewed, when he was to take another Oath to the Pope, at his receiving the Pall -y and both Times defired the Proto-No- tary, to make a public Inft rument of his Protefta- tion, and the Perfons prefent, to fign it. The fir ft Service the Archbifhop did for the King, was pronouncing the Sentence of his Di- - vorce Archbifhop Cranmer. ix yorce from Queen Catherine, which was done May 23 ; Gardiner Bifhop of TVinchefier, and the Bimops of 'London, Bath, and Lincoln being in Com- rniffion with him. The Queen, after three Citati- ons, neither appearing in Perfon, nor by Proxy, was declared Contumax , the Depofitions relating to the Confummation of the Marriage with Prince Arthur were read, together with the Judgments of the Univerfities, the Determinations of the Provin- ces of Canterbury and York, and the Opinions of the mod noted Canonifts and Divines in Favour of the Divorce : After which the Archbifhop, with the unanimous Confent of the reft of the Commiflion- ers, pronounced the Marriage between the King and Queen Catherine null, and of no Force, from the Beginning > and declared them feparated and divorced from each other, and at Liberty to in- gage with whom they pleafed. In this Affair, the Archbifhop proceeded, only upon what had been already concluded by the Univerfities, Con- vocations, &c. and did no more, than put their Decifions into a Form of Law. On the 2.8th of May, he held another Court at Lambeth, in which he confirmed the King's Marriage with Anna Boleyn, The Pope, alarmed at thefe Proceedings, by a publick Inflrument declared the Divorce null and void, and threatned to excommunicate the Archbifhop, tinlefs he would revoke all that he had done : Whereupon the Archbifhop appealed from the Pope to the next General Council law- fully called -y and fent the Appeal to Bonner, who was then at Rome, defiring him and Gardiner, to acquaint the Pope with it, in fuch a Manner, as they thought moft expedient. O n the 7th of September, the new Queen was delivered of a Daughter, who was baptifed the Wednefday x The L I F E of Wednefday following, and named Elizabeth, Arch- bifhop Cranmer Handing Godfather. When the Supremacy came under Debate, and the ufurped Power of the Bifhop of Rome was called in Queftion, the Archbifhop anfwer'd all the Arguments brought in Defence of the Pa- pal Tyranny, with fuch Strength and Perfpicuity, and fo folidly confuted its Advocates from the Word of God, and the univerfal Confent of the primitive Church ; that this foreign Power was, without Scruple, abolifhed, by full Confent of Par- liament and Convocation. The DeftrufHon of this ufurped Jurisdiction Cranmer had prayed for many Years, as himfelf declared in a Sermon at Cmterbury > becaufe it was the Occafion of many Things being done, contrary to the Honour of God, and the Good of this Realm j and he per- ceived no Hopes of Amendment, wrhile it conti- nued. This he now faw happily effected 5 and foon after, he ordered an Alteration to be made in the Archi-epifcopal Titles, inftead of Apoftoliae Sedis Legatusj ilyling himfelf Metropolitanus. The King, whole Supremacy was now almoft as univerfaily acknowledged, as the Pope's had been before, look'd on the Monafteries with a jealous Eye. Thefe he thought were by their Pri- vileges of Exemption ingaged to the See oiRome, and would prove a Body of Referve for the Pope, always ready to appear in his Quarrel, and to fup- port his Claim. This, it is probable, was the chief Motive, which inclined the King to think of diflblving them : And Cranmer, being confut- ed on this Head, approved of the Refolution. He faw, how inconfiftent thofe Foundations were with the Reformation of Religion, which he then had in View > and propofed, that out of the Revenues of the Monafteries, the King fhould found more z Bifhop- Archb'ijhop Cranmer. xi Bifhopricks j that the Diocefes being reduced into lefs Compafs, the Bilhops might the better dis- charge their Duty, according to Scripture and pri- mitive Practice. He hoped alio, that from thefe Ruins there would be new Foundations erected in every Cathedral, to be Nurferies of Learn- ing, under the Infpection of the Bifhop, for the Vie and Benefit of the whole Diocefe. But thefe noble Defigns were unhappily defeated by the finifter Arts of fome avaritious Courtiers 5 who, without Fear of the divine Vengeance, or Regard to the Good of the Public, ftudied only, how fa- crilegioufly to raife their own private Fortunes out of the Church's Spoils. When Queen Anna Boleyn was fent to the Tower, on a ludden Jcaloufy of the King, the Archbifhop was much afflicted at her Misfortune, and did his utmoft to preferve her. He wrote a confolatory Letter to the King, in which, after having recommended to him an Equality of Tem- per, and Resignation to Providence, he put him in Mind of the great Obligations he had received from the Queen, and endeavoured to difpofe the King to Clemency and good Nature. In the Clofe, he defired him, how unfortunate foever the IfTue of this Affair might prove, that he would ftill con- tinue his Love to the Gofpel > left it mould be thought, that it was for her Sake only, that he had favoured it. But neither this Letter of the Archbifhop, nor another very moving one wrote by her felf, made any Impreffion on the King : For her Ruin was decreed, and (after Cranmer had declared her Marriage with the King null and void, upon her Confeflion of a Pra>contra£r, with the Earl of Northumberland) me was tried in ihcTower, and executed on the ipth of A%, if 36. In xii The L I F E of In if 37 , the Archbifhop, with the joint Authority of the Bifhops, fet forth that va- luable Book, The [nftitution of a Chriflian Man. This Book was compofed in Convocation^ and drawn up for a Direction to the Bifhops and Clergy. It contains an Explication of the Creed, the Doctrine of the Sacraments, the ten Commandments, the Lord's Prayer, the Ave Maria^ Jurtification and Purgatory. This was a great Step towards the future Reformation j for m this Book, the univerfal Paftorfhip of theBiihop of Rome is declared to have no Foundation in the Word of God -, the Church of England is avert- ed to be, as truly and properly, a Catholic and Apo- flolic Church, as that of Rome^ or any other Church, where the Apoftles were refident ; and all Churches are affirmed to be equal in Power and Dignity, built on the fame Foundation, govern- ed by the fame Spirit, and intituled to the fame glorious Immortality. In the Article of the Sa- crament of the Altar, tho' the Corporal Prefence is afTerted \ yet it is only faid, that this Sacrament is to be ufed with all due Reverence and Honour^ without any mention of the Adoration of the E- lements. The fuperititious potions of the Peo- ple, who thought the Ceremonies and Injunctions of the Church of ftriclier Obligation than moral Duties, are refuted and cenfured. In the Expo- iition of thefecond Commandment, bowing down to, or wormiping of. Images, is exprefily con- demned. The Invocation of Saints is retrained to begging their Interceflion for us ; and Health of Body and Mind, Remiflion of Sin, Grace and future Happinels, are faid to be above the Difpo- fal of created Beings ; and Bleflings, for the ob- taining which, we mufl apply only to God Al- mighty. The Clergy are forbid to pretend to Temporal Archbifhop Cranmer. xiii Temporal Jurifdi&ion, independent on the Civil Magiftrate : Paffive-Obedience is afferted without Reflricrion, and all Refiftance, on what Pretence foever, condemned. The People are cautioned a- gainft miftaking the Ave Maria for a Prayer, which is only an Hymn of Praife. Juftification is attri- buted to the Merits and Satisfaction of Chrlft a- lone, exclufive of the Merit of good Works : And the Pope's Pardons, Mafles at Scala Coeli, or be- fore any celebrated Images, are declared unpro- fitable to deliver Souls out of the middle State of Punifhment $ concerning the Nature and Degrees of which, it is affirmed, that We have no Certain- ty from Revelation. A'r chbishop Cranmer ■, from the Day of his Promotion to the See of Canterbury, had continu- ally employed his Thoughts on getting the Scrip- tures translated into Englijh : He had often foli- cited the King about it, and at lad: obtained Leave, that they might be tranflated and printed. For Want of good Paper in England, the Copy was fent to Paris ; and by Bonner's Means a Licence was procured for printing it there. As foon as fome of the Copies came to the ArchbifTiop's Hands, he fent one to the Lord Cromwel, intreat- ing him, to prefent it in his Name to the King, and to intercede with his Majefty, that by his Autho- rity the People might have the Liberty to ufe it without Reftraint > which Cromwel did according- ly, and the King readily arTented. Injunctions were forthwith publifhed, requiring a Bible of the larger! Volume to be provided for every Parifh- Church, at the joint Charge of theMinifter and Parifhion- ers* and prohibiting ftrictly all Attempts towards difcouraging the People from reading or hearing the Scriptures. The Book was received with in- expreffible Joy* everyone, that was able, purcha- se ted xiv The L I F E of fed it, and the Poor flock'd greedily to hear it read : Some Ferfons in Years learned to read, on purpofe that they might perufe it 5 and even little Children crowded, with Eagernefs, to hear it. The Archbifhop was not yet convinced of the Falfenefs of the abiiird Doctrine of Tranfubftan- tiation, but continued a ftiff Maintains or the Corporal Pretence -9 as appears from his- being un- happily concerned in the Profecution of Lambert, who was burnt, November 10, 15*48. for denying Tranfubftantiation*- In if 39, the Archbifhop and the other Bi- fliops, who favoured a Reformation, fell under the King's Difpleafure; becaufe they could not be per- fuaded, to give their AfTent in Parliament, that the King mould have all the Revenues of the Monafte- ries, which were fuppreiTed, to his own fole Ufe* They had been prevailed upon to confent, that he fhould have all the Lands, which his Anceftors gave to any of them j but the Refidue they would have had bellowed on Hofpitals, Schools, and other pious and charitable Foundations. Gardiner^ Bi* fhop of Winchefter^ and the reft of the Popijh Faction, took this Opportunity, to infinuate them* felves, by their Hypocrify and Flattery, into the King's Favour, and to incenfe him againft the Archbifhop. This, in all Probability, was the Caufe of the King's Zeal, in fo earneftly preffing the Bill for eftablifhing the fix bloody Articles 5 by which ^11 were forbid to fpeak againft Tran- fubftantiation, on Pain of being burnt as Heretics, and forfeiting their Goods and Chattels, as in Cafe of Treafon : It was alfo thereby made Felony, and Forfeiture of Lands and Goods, to defend the Com- munion in both Kinds, and the Marriage of the Clergy or thofe who had vowed Celibacy, or to fpeak againft private Maffes and auricular ConfeP lion. The ArchbifljQp Cranmer. xv The Archbifhop argued boldly in the Houfe againfl the fix Articles, three Days together 5 and that fo ftrenuoufly, that tho' the King was obfli- nate for having the Act paiTed, yet he defired a Copy of his Reafons againft it, and (hewed no Re- fentment towards him for his Oppofition to it. He would indeed have perfuaded him, to with- draw out of the Houfe, llnce he could not vote for the Bill •, but the Archbifhop, after a decent Excufe, told his Majefly, that he thought him- felf obliged in Confcience, to flay, and (hew his Diflent. When the Bill pafs'd, heentredhisPro- teft againfl it > and foon after he fent his Wife away privately, to her Friends in Germany. The King, who loved him for his Probity and Cou- rage, fent the Dukes of Norfolk and Suffolk, and the Lord Cromwel, to acquaint him with the E- fteem he had for him, and to afTurehim of his Fa- vour, notwithstanding the palling of the Act. I n 1 f 40, the King ifTued out a Commiflion, to the Archbifliop, and a felect Number of Bifhops, to infpect into Matters of Religion, and explain fome of the chief Doctrines of it. The Bifhops drew up a Set of Articles favouring the old Po- pifh Superflitions -, and meeting at Lambeth, ve- hemently urged the Archbifhop, that they might be eftablifhed, it being the King's Will and Plea- fure. But neither by Fear, nor Flattery, could they prevail on him, to confent to it > no, not tho' his dear Friend the Lord Cromwel lay then in the "Tower, and himfelf was fuppofed to lofe Ground daily more and more in the King's Affections. He went himfelf to the King, and expofhilated with him, and fo wrought upon him, that he joined with the Archbifhop againfl the reft of the Com- miffioners j and the Book of Articles was drawn up, and paiTed, according to Cranmer's Judgment. This xvi The L I F E of This Year was publifhed the Englijh Bible of the largefl Volume, with an excellent Pre- face of the Archbifhop's prefixed to it > and Bon- ner, then newly coniecrated Bifhop of London^ fet up fix of them in the moil convenient Places of his Cathedral of St. Paul's, for the People to refort to and read. So different were his Senti- ments then, from what he afterwards appeared iri Queen Mary's Days. After the Fall of the Lord Cromwel, Arch- bifhop Cranmer, obferving the reftlefs Spirit of his Adverfaries, and how they lay daily on the Watch for an Opportunity to bring him into Trouble , thought it prudent, to retire for a Seafon, aiid to live in as great Privacy, as the Duties of his Sta- tion would permit him. Not with Handing which, his implacable Enemy, Bifhop Gardiner, was fe- cretly contriving his Ruin : And he having pro- cured one Sir John Gofiwick to accufe the Archbi- fliop in Parliament, of encouraging novel Opini- ons, and making his Family a Nurfery of Herefy and Sedition 5 feveral Lords of the Privy Council moved the King, to commit the Archbifhop to the Tower, till Enquiry could be made into the Grounds of this Charge. The King, who perceived, that there was more Malice than Truth in thefe Clamours a- gainft Cranmer , one Evening, on Pretence of diverting himfelf on the Water, ordered his Barge to be rowed to Lambeth-Side. The Archbifhop's' Servants acquainting him with the King's being there, he came down to the Shore, to pay his RefpeAs to him, and invite him to his Palace : but his Majefty declined the Invitation, and bad him come into the Barge, and fit clofe by him. As foon as hewasfeated, the King began to com- plain of the Nation's being over-run with Herefy and Archbifhop Cranmer. xvii and Faction, which he was apprehensive might be of dangerous Confequence, and at lafr. break out into a Civil War: To prevent which, he was refolved, to fearch after the grand Incendiary, and to take him off by fome exemplary Punifhment. And then he afk'd the Archbifhop, what his Opi- nion was of this Refolution ? Though Cranmer ea- fily guefs'd the Meaning of the Queftion, yet he freely, and without any Appearance of Concern, replied j That his Majeity's Refolution was highly to be approved, and that not only the prime In- cendiary, but the reft of the factious Heretics ought to be made public Examples, to the Terror of o~ thers : But then he caution'd the King, not to charge thofe with Herefy, who made thedivinely- infpired Scriptures the Rule of their Faith, and could prove their Doctrines by clear Teftirnonics from the Word of God. Upon this, the King came clofer, and plainly told him, he had been in- formed by many, that he was the grand Herefiarch, who encourag'd all this Heterodoxy j and by his Authority, had occasioned the fix Articles to be fo publickly contended in his Province. The Archbifhop modeftly replied, that he could not but acknowledge himfelf to be of the fame Opi- nion, in Refpect to thofe Articles, as he had declared himfeif of, when the Bill was pairing $ but that notwithstanding, he was not confcious to himfelf, of having in the leaft offended againft that Act. Then the King, putting on an Air of Pleafantry, afked him, whether his Bed- chamber could ftand the Terr, of thofe Articles ? The Archbifhop confefled, that he was married in Germany, during his Embaffy at the Emperor's Court, before his Promotion to the See of Canter* bury ^ but atTured the King, that on the palling that Act, he had parted With his Wife, and fenc c her xviii The LIFE of her abroad, to her Friends. His anfwering thus, without Evafion or Referve, fo pleafed the King, that he now pulled off the Mafk, and allured him of his Favour j and then acquainted him with the Information prefered againlt him, and who they were, that pretended to make it good. The Arch- bifhop told him, he was not afraid of the ftrictefl Scrutiny. \ and therefore fubmitted himfelf to a legal Tryal. The King allured him, he would put the Caufe into his own Hands, and truft him intirely with the Management of it. This, the Archbifhop remonftrated, would be cenfured as Partiality, and the King's Juftice called in Quef- tion : But his Majefty had fo flrong an Opinion of Cranmer's Integrity, that he was reiblved to leave it to his Conduct •, and having farther aflu- red him of the intire Confidence he repofed in him, he difmifs'd him. The Archbifhop immediately fent down his Vicar General, and principal Regiftrary to Canter- bury^ to make a thorough Inquiry into the Af- fair, and trace the Progrefs of this Plot againlt him. In the mean Time, his Adverfaries importu- nately prefs'd the King, to fend himtoPrifon, and bring him to anfwer to the Charge of Herefy j and the King at laftrefign'd fo far to their Solicita- tions, as to confent, that if they could prove the Archbifhop to have committed any one Crime, a- gainft Church or State, he fhould be fent to Pri- fon : But in this the King acted the Politician, intending, by thus feemingly giving Countenance to the Profecution, to difcover, who were Cran- iner's chief Enemies, and what was the Length of their Defign againlt him. At Midnight, he fent a Gentleman of his Privy-Chamber to Lambeth^ to fetch the Archbifhop j and when he was come, told him, how he had been daily importuned, to com- Archbifhop Cranmer. xix commit him to Prifon, as a Fautor of Herefy y and how far he had complied. The Archbifhop thank'd him for this timely Notice, and declar'd himfelf willing to go to Prifon, and abide a Tryal $ for not being confcious of the lead Offence, he thought that the bell Way, to clear his Innocence^ and remove all unreafonable and groundlefs Sufpi- cions. The Ki ng, wondring at his Simplicity, told him, he was in the Wrong, to rely fo much on his Innocence -, for if he were once under a Cloud, and hurried to Prifon, there would be Villains e- nough to fwear any Thing that his Enemies would have laid to his Charge -y but while he was at Liberty, and his Character ifttire^ it would not be fo eafy to fuborn falfe Witneffes againft him. And therefore, continued he, fince your own unguarded Simplicity makes you lefs cautious $ than, you ought to be, I willfuggefi to you the Means of your Prefervation. 'To Morrow you will be fent for to the Privy Council^ and ordered to Prifon j upon this, you are to requeft, that fince you have the Ho- nour to be one of the Board, you ?nay be admitted in~ to the Council, and the Informers againft you brought Face to Face -y and then, if 'you cannot clear your felfy you are willing to go to Prifon : If this reafonable Re- que ft is denied you, appeal to me, and give them this Sign, that you have my Authority forfo doing. Theii the King took a Ring of great Value off his Fin- ger, gave it to the -Archbifhop, and difmifs'd him. The next Morning, the Archbifhop was fum- moned to the Privy-Council > and when he came there, was denied Admittance into the Council- Chamber. When Do&or Buits^ one of the King's Phyficians, heard of this, he came to the Arch- bifhori, who was waiting in the Lobby amorigft ihe Footmen, to fhew his RefpeSfc, and to keep him c % frorxs xx The L I F E of from being infulted. The King foon after fend- ing for the Doctor, he acquainted his Majefiy with this iliameful Indignity put on the Arch- bifhop. The King, incenfed, that the Primate of all England mould be ufed in fo contumelious a Manner, immediately fent, to command them, to admit the Archbifhop into the Council-Chamber. At his Coming in, he was faluted with an heavy Accufation, of having infected the whole Realm with Herefy ; and was commanded to the Towery till the Whole of this Charge was throughly exa- mined. The Archbifhop defired, to fee the In- formers againft him, and to have the Liberty of defending himfelf before the Council, and not to be fent to Prifon on bare Sufpicion. But when this was abfolutely denied him, and neither Argu- ments nor Intreaties fignified any Thing, he appeal- ed to the King > and producing the Ring he had given him, put a Stop to their Proceedings. W hen they came before the King, he feverely re- primanded them, exfpatiated on his Obligations to Cranmer for his Fidelity and Integrity, and charg- ed them, if they had any Affection for him, to exprefs it, by their Love and Kindnefs to the Arch- bifhop. Cranmer having efcap'd the Snare, never {hewed the leaft Refentment for the Injuries done him> and from this Time forwards, had fo great a Share in the King's Favour, that nothing farther was attempted againft him.' These Troubles of the good Archbifhop are fomewhat differently related by Doctor Bur- net, and Mr. Strype ; but I rather choofe to follow A rchbifhop P^r&r's Account, who living in thofe Times, muft be allowed to be a much better Authority, in Things of this Nature, than any who write at fo great a Diftance. 4- k The Archbljhop Cranmer. xxi The Archbifhop's Vicar General, and Regi- fler, being found negligent and dilatory, the King fent Doctor Lee privately to Canterbury, to exa- mine into this Confpiracy againfl the Archbifhop, and make his Report of what he could difeover. On a flrict Enquiry, he found Letters from Bi- {hop Gardiner's Secretary, by which it appeared, that that Prelate had been the principal Promo- ter of this Profecution againfl Cranmer. When the Bifhop of JVinchefter perceived, that his De- figns againfl the Archbifhop were detected, fear- ing the Confequcnce, he wrote him a very hum- ble penitent Letter -, in which he acknowledged himfelf to have been guilty of great Folly in giv- ing Credit to thofe fhnderous Reports, which were raifed againfl the Archbifhop, as if he had been a Favourer of Herefy and falfe Doctrines j declaring, that he was now intirely fatisfied, that thefe Accufations were wholly falfe and ground- lefs> afking Pardon, in mod; fubmiffive and affect- ing Terms, for his great Rafhnefs and Undutiful- nefs, and promifing all future Obedience and Fi- delity to the Archbifhop, whom he filled his good and gentle Father. On the Receipt of this Letter, the Archbifhop, laying afide all Refent- ment againfl him, rcfolved to forget what was pafl -, and faid, that fince Gardiner called him Fa- ther, he would prove a Father to him indeed : And when the King would have laid the Bifhop of Winchefter's Letters before the Houfe of Lords, Cranmer prevailed with him, not to give the Bi- fhop any Trouble about it, but to let the Matter drop. The fame Lenity he mewed towards Doftor ^thornden, the Suffragan of Dover, and Doctor Barber > who, though entertained in his Fami- ly, intrufted with his Secrets, and indebted to c 3 him t xxii The LIFE of him for many Favours, had ungratefully confpirecl with Gardiner, to take away his Life. When he firft difcovered their Treachery, he took them a- fide into his Study, and telling them, that he had been bafely and falfely abufed by fome, in whom he had always repofed the greateft Confidence, defired them to advife him, how he ihculd be- have himfclf towards them. They, not fufpect- ing themfelves to be concerned in the Qiieftion, replied, that fuch vile abandoned Villains ought to be profecuted with the utmoft Rigor > nay, deferved to die without Mercy. At this the Archbifhop, lifting up his Hands to Heaven, cri- ed out, Merciful God, whom may a Man truft / and then pulling out of his Bofom the Letters, by which he had difcovered their Treachery, afked them, if they knew thofe Papers. When they faw their own Letters produced againft them, they were in the utmoft Confufion, and falling down on their Knees, humbly fued for Forgivenefs. The Archbifhop told them, that he forgave them, and would pray for them > but that they mult not expe£fc him ever to truft them for the fu- ture. And now I am upon this Subject, of the Archbifhop's Readinels to forgive and forget In- juries, I cannot but take Notice of a pleafant Story, which happened, fome Time before this. The Archbiihop's firft Wife, whom he married at Cam- bridge, lived in the Dolphin-Inn $ and he often re- porting thither on that Account, the Popifh Par- ty had raifed a Story, that he was Oftler of that Inn, and never had the Benefit of a learned Edu- cation. This idle Story a Torkjhire Prieft had with great Confidence afTerted, in an Ale-Houfe, which he ufed to frequent -, railing at the Arch- bifhop, and faying, that he had no more Learn- ing Archbifhop Cranmer. xxiii ing than a Goofe. Some of the Parifh, who had a Refpect for Cranmer's Character, informed the Lord Cromwel of this $ who immediately fent for the Pried, and committed him to the Fleet-Prlfon. When he had been there nine or ten Weeks, he fent a Relation of his to the Archbifhop, to beg his Pardon, and humbly fue to him, for a Difcharge. The Archbifhop in- ftantly fent for him, and after a gentle Reproof, afk'd the Prieft, whether he knew him? To which he anfwering, No j the Archbifhop expoflulated with him, why he fhould then make fo free with his Character? The Prieft excufed himfelf by his be- ing in Drink : But this, Cranmer told him, was a double Fault > and then let him know, that if he had a Mind to try, what a Scholar he was, he fhould have Liberty to oppofe him, in whatever Science he pleafed. The Prieft humbly afked his Pardon, and confeffed himfelf to be very igno- rant, and to understand nothing but his Mother Tongue. No doubt then, faid Cranmer, you are well vers'd in the Englifh Bible, and can anfwer any £$ueftions out of that : Pray tell me, who was DavidV Father ? The Prieft paufed a while, to coniider -> but at laft, told the Archbifhop, he could not recollect his Name. Tell me then, fays Cran- mer, who was Solomon' ; Father ? The poor Prieft replied, that he had no Skill in Genealogies, and could not tell. The x^rchbifhop, having advifed him to frequent Ale-Houfes lefs, and his Study more ; and admonifhed him, not to accufe others for Want of Learning, till he was Matter of fome himfelf, difcharged him out of Cuftody, and ient him home to his Cure. Thus much mayfuffice, concerning the Cle- mency and charitable forgiving Temper of the Archbifhop. He was much blamed by many for c 4 his 2tx!V The L I F E of his too great Lenity $ which, it was thought, en- couraged the Popifh Faction to make frefh At- tempts againft him. The King, obferving their implacable Hatred towards him, and the Perils to which he was expofed, on Account of his Zeal for the Reformation of thofe Abufes, under which the Church groaned, changed his Coat of Arms, from three Cranes, to three Pelicans $ thereby intimating to him, that he muft, like the Pelican, lhed his Blood for his Spiritual Chil- dren's Benefit, if it fhould pleafe God to call him to it. And now, the Archbifhop, finding the Juncture fomewhat favourable, argued again.it the fangui- nary Aft of the fix Articles, in the Parliament- Houfe, and prefTed for a Mitigation of its Seve- rity y and made fuch an Impreffion on the King, and the temporal Lords, by his ftrong and perfua- five Reafoning, that they agreed to moderate the Rigor of the Statute. Soon after, the King preparing for an Expedition againft France, and ordering a Litany to be laid for a Blefling on his Arms,the Archbifhop prevailed with him, to let it be fet forth in EngUJh -, the Service in an unknown Tongue making the People negligent in coming to Church, This, with the Prohibition of fome fuperftitious and unwarrantable Cuitoms, touching Vigils and the Worfhip of the Crofs, was all the Progrefs the Reformation made, during the Reign of King Henry : For the in- tended Reformation of the Canon Law, was, by the Craft of Bifhop Gardiner, fupprefs'd for Rea- fons ot State ; and the King, toward the latter End of his Life, feemed to have a ftrong Byafs to the Popijb Superftitions, and to frown on all Attempts of a Reformation. On Archbifhop Cranmer. xxv O N the 28th of January^ 1 f 46, King Henry departed this Life> and was fucceded by his only- Son Edward^ who was God-fon to the Archbi- fhop, and had been inftructed by Men, who fa- voured the Reformation. Archbifhop Cranmer was one of thofe, whom the late King had nomi- nated for his Executors, and empower'd to take the Administration of the Government into their Hands, till King Edward was eighteen Years old: And when the Earl of Hertford was afterwards chofen Proteclor^ his Power was limited, fo as not to be able to do any Thing, without the Advice andConfent of all the other Executors. It cannot be denied, that the juft Zeal of fome of our Reformers againil the ufurped Papal Su- premacy, carried them too far, and made them ftretch the Regale to fuch an exorbitant Height, as was inconfiflent with the divine Commiffion of the Clergy, and feemed to reduce the Church to be a mere Creature of the State. That Archbifhop Cranmer ran into this Extreme, is plain, not only from his Anfwers to fome Queflions rela- ting to the Government of the Church, BxH pub- lished by Doctor StiUingfleet^ in his mifchievous Irenicum^bul from the Commiffion, which he now took out from the new King > whom he petiti- oned for a Revival of his Juri (diction, and that, as he had exercifed the Function of an Archbi- fhop during the former Reign, fo that Authority determining with the late King's Life, his prefent Majefty would pleafe to intruft him with the fame Jurifdiction. Againft this Error of the Arch- bifhop the modern Papifis make tragical Outcries, forgetting, that it was the common Miftake of thofe Times; that it is ufual for Men, in the firfl Heat of their Zeal againft any pernicious Error, to run too far the contrary Way 5 and that their Darling, xxvi The L I F E of Darling, Bonner, not only took out the fameCom- mifiion now j but had before taken out another, in the Reign of King Henry, in which the King was declared the Fountain of all Authority, Civil and Ecclefiartical > and thofe, who formerly exer- cis'd Ecclefiaftical Jurifdiction, were faid to have done it precarioufly, and at the Courtefy of the King, and that it was lawful for him to revoke it at Pleafure 3 and that therefore, fince the Lord Cromwel^ the King's Vicar- General in Ecclefiaf- tical Affairs, was fo far employed in Matters of State, as not to be at Leifure to difcharge his Function every where, the King gave Bonner Au- thority, to exercife Epifcopal Jurifdiction in the Diocefe of London. This feems to have been the Precedent, after which the new Commiffions were now formed. Mr. Strype indeed confidently affirms the Arch- bifhop to have had a Hand in drawing them up ; but the very Words, which he quotes to prove it, are manifeftly taken from the Preamble to Bonner's Commiflion : And from thefe unprimitive and uncatholic Notions, our Archbifhop was foon happily recovered, by that great Luminary of our reformed Church, Biihop Ridley. The late King, who died in theRontanCom- munion ( tho' his Imperfections are fo freely charged on the Reformation by the Papifis) had, in his Will, left fix hundred Pounds per Annum^ for MafTes for his Soul, with Provifion for four folemn Obits every Year > but, by the Influence of the Archbifhop, this fuperititious Part of his Will, notwithstanding his ftricT: and folemn Charge for its Execution, was neglected. O n the 20th of February, the Coronation of King Edward was folemnifed, at Weftminfter- Abbey. The Ceremony was performed by Arch- bifhop Arehbifhop Cranmer. xxvii fcifhop Cranmer^ who made an excellent Speech to the King \ in which, after a juft Cenfure of the Papal Encroachments on Princes, and a Decla- ration, that the folemn Ceremonies of a Corona- tion, add nothing to the Authority of a Prince, whofe Power is derived immediately from God -y he goes on to inform the King of his Duty, ex- horts him to follow the Precedent of good Jq/ias9 to regulate the Worfhip of God, to fupprefs Ido- latry, reward Virtue, execute Juftice, relieve the Poor, reprefs Violence, and puniili the Evil-doer. It may not be improper, to tranfcribe what he fays concerning the divine Original of kingly Power, in his own Words j to rectify fome pre- vailing Notions amongfl us. " The folemn Rites *c of Coronation, fays he^ have their Ends and " Utility, yet neither direct Force nor Neceflityj " they be good Admonitions to put Kings in " Mind of their Duty to God, but no Increafe- " ment of their Dignity : For they be God's " Anointed, not inRefpecT: of the Oil, which the which fhould, in a plain Method, teach the Grounds and Foundation of true Reli- gion, and correct the prevailing Errors and Su- perftitions. .On this Head, he confulted the Bi- fhop of Winchefter, and defired his Concurrence j but to no Purpofe : For Gardiner^ forgetting his large Profeflions of all future Obedience to the Archbifhop, was returned with the Dog to his Vo- mit) and wrote to exhort the Protector, to ftifle the Reformation in its Birth. When Cranmer perceived, that Gardiner was obflinate, he went on without him, and fet forth the firfb Book of Homilies j in which himfelf had the chief Hand. Soon after, Erafmus's Paraph rafe on the New Teftament, was tranflated, and placed in every Church, for the Inftruction of the People. T h 1 s I take to be a clear and convincing Proof, that our Reformers were no Favourers of the fe- vere Cahiniftical Doctrines concerning Predefti- nation, Grace, {§c. for if they had, they would never have taken fo much Pains, to tranflate, and fix in every Church, a Book fo contrary to, fo in- tirely deflructive of thofe rigid Principles 3 a Book, in which the Texts relating to theUniverfality of our Redemption by Chrifb, the Freedom of the Will, Archb'iftoop Cranmer. xxix Will, and the Poffibility of falling from Grace, are fo folidly and perfpicuoufly expounded, and thofe which the Calvinifts wren: to maintain their abfolute and unconditional Decrees of Election and Reprobation, are fo judicioufly and unanfwer- ably refcued from their perverfe and dangerous GlofTes. About this Time a Bill was brought into Parliament, for giving the Revenues of Colleges and Chantries to the King, and his SucceiTors, for ever. This the Archbifhop oppofed with great Refolution j and tho' a Provifo was made in the Bill, for affigning Part of them for the Main- tenance of School-Mafters and Preachers, and for the better Endowment of Vicaridges > yet as he had before feen how little Regard was ihewn to Provifoes of that Nature at the DhTolution of the Monafteries and Abbies,and that how plaufiblefo- ever the Pretences of the Courtiers might feem, their real Defign was, to enrich themfelves with the remaining Spoils of the Church j he conti- nued inflexible in his Oppofition to it, and when it paiTed the Houfe, entred his Protefh againfl it. O n November f , i f 47, a Convocation was held at St. Paul's; which the Archbifhop opened with a Speech, in which he put the Clergy in Mind, of applying themfelves to the Study of the holy Scriptures, and proceding according to that Rule, in the throwing off the corrupt Innovati- ons of Popery. But the Terror of the fix Articles being a Check on the Majority, they acquainted the Archbifhop with their Fears 5 who reporting it to the Council, prevailed to have that Aft re- pealed. In this Convocation, the Communion was ordered to be adminiftred in both Kinds, and the Lawfulnefs of the Marriage of the Clergy affirm- ed by a great Majority. In xxx the L I F E of I n the latter End of January, the Archbifhop wrote to Bonner, to forbid, throughout his Diocefe, the ridiculous Proceffions, which were ufual in the Popijh Times, on Candlemas-Day, Afh-JVednefday^ and P aim-Sunday \ and to caufe Notice thereof to be given, to the other neighbouring Bifhops, that they might do the fame. He was alfo one of the Committee, appointed to infpeft the Offices of the Churchy and to reform them, according to Scrip- ture, and the pureil Antiquity : And by them a new Englijh Office for the holy Communion was drawn up, and fet forth by i\uthority. This Year was alfo publifh'd the Archbifhop's Catechifm, intitled, A jhort Injiruclion in Chri- stian Religion, for the fingular Profit of Children and young People $ and a Latin Treatife of his, a- gainft unwritten Ferities. From this Catechifm it is plain^ that he had now recovered himfelf from thofe extravagant Notions of the regal Su- premacy, which he once had the Misfortune to run into j for here he ftrenuouily aflerts the di- vine Commiffion of Bifhops and Priefts, inlarges on the Efficacy of their Abfolutions and fpiritual Cenfures, and earneitly wifhes for the reftoring the primitive penitentiary Difcipline. Hence it appears, with what Infincerity Doctor Stillingfleet a&ed, when in his Irenicum he endeavoured to impofe on the World the contrary Doctrines, as the laft Judgment of the Archbifhop on this Sub- jed. The Licence, which had been given to Men of Learning and found Judgment, freely to preach* and write, againft the RomiJJj Corruptions, began now to be abufed by Men of great Confidence and Ignorance -, who took this Opportunity, to vent many dangerous Herefies and Blafphemies : To prevent the Contagion of which, they were Convened Archb'iftjop Cranmer. xxxi convened before the Archbiiliop,. and prevailed on to recant, and abjure their pernicious Opini- ons. Only one Joan Bocher continued deaf to all Arguments, and perverfely obftinate againft all Perfuafions. The Archbifhop thought it necefla- ry, to make her a fevere Example, to terrify all o- thers from the like Obftinacy, and crum the Spi- rit of Herefy now in its firft Beginnings. To this End, he excommunicated her, and gave her over to the fecular Power 5 upon which, ihe was con- demned to be burnt. But thefe rigorous Pro- cedings were very inconfiflent with the merci- ful and tender Spirit of the King : He long with- flood the figning a Warrant for her Execution 5 and when, over-awed by the Authority and Rea- foning of Cranmer, he at laft contented to do it 5 he told him, with Tears in his Eyes, My Lord, if I do amifs in this, you muft anfwer for it to God. I n 1 f 40, the Popifb Faction broke out into a dangerous Rebellion $ and though they were quick- ly fupprefs'd, in Kent, Oxfordfhire, and Suffix, yet in Norfolk and DevonJJiire, they were formidable for their Numbers, and increafed daily, to the Terror of the Government. The Lord Ruffel was fent down with Forces againft them 5 and to him they delivered fifteen Articles, in which they demanded, in the moil infolent Terms, the Revi- val of the Six-Article- Aft, the Restitution of the old Superftitions -, that Cardinal Pole mould not only be pardoned, but fent for home, and made a Privy-Counfellor$ and that the Abbey and Chan- try-Lands mould be reftored. The Archbifhop drew up a large and full Anfwer to their De- mands, clearly fhewing, how unreafonable they were, how prejudicial to the real Intereft of the Nation, and of what mifchievous Confequence to 2 Religion > xxxii The L I F E of Religion ; juffcly expofing the Abufes and Corrup- tions of Popery, and demonftrating the Neceflity of a Reformation. Bishop Bonner was fufpected, to be a fecret Approver and Encourager of this Rebellion : And one of the Rebels chief Pleas being, that during the King'sMinority,the State had noAuthority to make Laws, Bonner was injoined to preach on this Sub- ject, to mew the Falfhood and Danger of fuch pernicious Tenets, and to aflert the King's iuft Power. But inftead of obeying, he, in his Ser- mon, reflected on the Reformation, not without fome fly Infinuations againft the Government -> and Information being given thereof by Latimer and Hooper, a Commiflion was iffued out to Arch- bifhop Cranmer, Bifhop Ridley, and others, to proceed againft him. When he appeared before the Commirlioners, he refufed to give any direct Anfwer to the Indictment °, and pretended that the Caufe of his prefent Trouble, was his having averted in his Sermon the real Prefence of Chrift's Body and Blood in the Sacrament of the Altar. Then he began infolently to queftion the Archbifhop, concerning his Belief in that Point \ but was told, that they came not there to difpute, but to hear, what Defence he could make, againft the Crimes laid to his Charge. The Archbifhop, with incredible Patience, bore his unparalleled Info* lence, feven Seflions together > but then finding him incorrigible, and that he was refolved, not to anfwer to the Articles alleged againft him 5 but infteadof that, to revile and calumniate his Judges 5 he, in the Name of the reft of the Commiffioners, pronounced him Contumax, and proceded to the Sentence of Deprivation. Bonner protefted a- gainft the Validity of this Sentence, becaufe he did not appear before them of his own free Will, but Archbifhop Cranmer. xxxiii but was a Prifoner, and compelled to it : To which the Archbifhop replied, that the fame Plea might be made by every Tray tor and Rebel, fince no Criminal whatever is willing to be brought ta a Tryal, and punifhed for his Offences. T h e next Year, Bifhop Gardiner was, for his obftinate Oppofition to the Reformation, cited before the Archbiihop, and other Commiflxoners, At his firft Appearance, he protefted againft the Authority of his Judges, difputed the Legality of their CommifTion, and made many Exceptions to the Characters of the Perfons, who appeared as Wit- nefles againft him > and behaving himfelf, in the fame haughty and arrogant Manner, as Bonner had done before, he was at Tail: deprived, after they had born with his Infolence, for no lefs than two and twenty Sefljons, at different Places, from the i fcI> of December, to the 14th of February. This Year the Archbifhop publifhed his De- fence of the true and Catholic Doctrine of the Sa- crament of the Body and Blood of our Saviour Chrift. He had now, by the Advice andAffiftance otBi* fhop Ridley, overcome thofe ftrong Prejudices he had long laboured under, in Favour of the corpo- ral Pretence* and in th js Treatife, from Scripture and Antiquity, excellently confuted it? The Po- fifh Party were alarmed at the Publication of it> and foon after, two Anfwers to it appeared in the World, the one wrote by Doftor Smith, the o- ther by Gardiner. The Archbiihop defended his Book againft them both -> and was allow'd by all impartial Readers, to have vaftly the Superiority in the Argument, The Archbifhop's Book was af- terwards tranflated into Latin, by Sir John Cheke $ and was highly efteemed by all learned Foreigners, for the great Knowledge in Scripture, and Eccle* fiaftical Antiquity, therein difcovered, 4 Tv? xxxiv The L I F E of The next material Occurrence relating to the Archbifhop, was the Publication of the forty two Articles of Religion 5 which, with the Af- firmance of Bifhop Ridley^ he drew up, for pre- ferring and maintaining the Purity and Unity of the Church. They were alfo revifed by feveral other Bifhops, and learned Divines j and, after their Corrections, farther inlarged and improved by Cranmer. Thefe Articles were agreed to in Convocation, in iff 2,$ and in iff 3, were pub- lished by the royal x^uthority, both in Latin and Englijh. The Archbilliop had formed a Defign, in the Reign of the late King Henry ^ to review and purge the old Canon Law from its Popijh Corrup-. tions, and had made fome Progrefs in the Work : But by the fecret x^rtifices of Gardiner 'and others, that King was prevailed on, not to countenance or encourage it. In this Reign, he refumed his Defign, and procured a Commiflion from the King, for himfelf, with other learned Divines and Lawyers,diligently to examineinto the old Church- Laws 3 and thence to compile luch a Body of Laws, as they thought mofl expedient to be practifed in the Ecclefiaftical Courts, and moil conducive to Order and good Difcipline. The Archbifhop pro- f ecuted this noble Undertaking with great Vi- gor, and had the principal Hand in it : But when a correct and complete Draught of it was finifh- ed, and prepared for the royal AlTent, the un- happy Death of the good King, blafted this great Defign, and prevented its Confirmation. The Book was publifhed by Archbifhop Parker^ in the . Year if 71, intituled, Reformatio Legum ' Ecciefiaf- ticarum. King Edward was now far gone in a Con- iumption, not without vehement Sufpicions of being Archbifhop Cranmer. xxxv being reduced to that Condition by a flow Poi- fon y and finding himfelf decay apace, began to think of fettling the Succeflion. He had been perfuaded, by the Artifices of the Duke of Nor- thumberland, who was more than fufpecbed to be his Poifoner, to exclude his Sillers ; and to be- queath the Crown to the Lady Jane Grey, who was married to Northumberland's Son. This, the Duke pretended, was neceiTary for the Preferva- tion of the Reformed Religion, which would be in great Danger from the Succeflion of the Prin- cefs Mary : But in Reality, he had nothing at Heart, but the aggrandifing his own Family, and intailing the Crown on his Poilerity \ for he was even then a fecret Papifl, as he afterwards con- tended at his Execution. The Archbifhop did his utmoll, to oppofe this Alteration of the Succef- fion : He argued agaihft it with the King, telling him, that Religion wanted not to be defended by fuch unrighteous Methods 5 that it was one of the grofs Errors of the Papifts, to juftify the ex- cluding or depofing Princes from their undoubted Rights, on Account of Religion 5 and that, let the Confequence be what it would, Juftice ought to be done, and the Protection of the Church committed to the Care of that righteous Provi- dence, which would never give a Bleffing to them, who fought topreferve themfelves from any immi- nent Dangers, by unlawful Means. But the King, being over-perfuaded by Northumberland's Agents, was not to be moved : The Will was made, and fubferibed by the Council and the Judges. The Archbifhop was fent for, laft of all, and required to fubferibe : But he anfwered, that he could not do it without Perjury, having fworn to the Entail of the Crown on the two PrincefTes, Mary and Elizabeth. To this the King re- d 2. plied, xxxvi The L I F E of plied, that the Judges, who, being beft fkilled in the Conftitution, ought to be mod regard- ed in this Point, had allured him, that notwith- Handing that Entail, he might lawfully bequeath the Crown to the Lady Jane, The Archbiiliop delired to 4ifcourfe with them himfelf about it \ and they all agreeing, that he might lawfully fub- fcribe the King's Will, he was at kit. prevailed with, to refign his own private Scruples to their Authority, and fet his Hand to it. On the 6th oSJuly, iff J, it pleafed Almighty God, to take to himfelf the good King Edward -, and the Archbiiliop, rfaving fubfcribed to the King's Will, thought himfelf obliged, by Virtue thereof, to fjoin the Lady Jane. But her ihort- liv'd Power quickly expired, and Queen Mary's Title was univerfally acknowledged and fubmit- ted to. Soon after her AccefTion, a falfe Report was raifed -> that Cranmery to make his Court to the Queen, had offered to reftore the Latin Service, and had faid Mafs already in Canterbury. To vin- dicate himfelf from this Afperfion, the Arch- biiliop publifhed a Declaration 5 in which he not only cleared himfelf from that unjuft. Imputation, but offered publicly to defend the EngBJh Litur- gy, to be confonant to Scripture and the pureil Antiquity > and challenged his Enemies to a Dif- ptitation. This Declaration foon fell into the Hands of the Council, who lent a Copy of it to the Queen's Commiflioners -> and they immediate- ly fummoned the Archbiiliop before them, and qucftioned him about it, Cranmer acknowledged it to be his > but complained, that it had, con- trary to his Intent, ftollen abroad in fo imperfect a Condition: For he. defigned, to have reviewed and corrected it y and then, after he had put his Seal Archbijhop Cranmer, xxxvii Seal to it, to have fix'd it up at St. Paul's, and on all the other Church-Doors in London. This bold and extraordinary Anfwer fo incenfed them, that they fent him to xhtTower; there to be confined, till the Queen's Pleafure concerning him was known. Some of his Friends, who fbrefaw this Storm, had advifed him to confult his Safety, by retiring beyond Sea > but he thought, it would re- flect a great Dishonour on the Caufe he had e- fpoufed, if he ihould defert his Station, at fuch a Time as this 9 and chofe rather to hazard his Life, than give fuch juft Occafion of Scandal and Of- fence. I n the Middle of November, Archbifhop Cran- mer was attainted by the Parliament, and adjudged guilty of High-Treafon, at Guildhall. His See was hereupon declared void ; and on the tenth of December, the Dean and Chapter of Canterbury gave Commiflions to feveral Perfons, to exercife Archi-epifcopal Jurifdi&ion, in their Name, and by their Authority. The Archbifhop wrote a ve- ry fubmiflive Letter to the Queen j in the moil humble Manner acknowledging his Fault, in hav- ing confented to fign the King's Will > acquainting her, what prefling Inftances he made to the King againft it > and excufing himfelf, by pleading, that he was over- ruled by the Authority of the Judges and Lawyers, who, he thought, underftood the Conftitution much better than he did himfelf. The Queen had pardoned fo many already, who were far more deeply ingaged in the Lady Jane's Ufurpa- tion, that Cranmer could not for Shame be denied * fo he was forgiven the Treafon : But to gratify Gar- diner's Malice, and her own implacable Refent- ment againft him for her Mother's Divorce, Or- ders were given, to procede againft him for He- reto. d 5 The xxxviii The LIFE of The Tower being full ofPrifoners, Archbifhop Cranmer^ Bifhop Ridley r, Bifhop Latimer ^ and Mr. Bradford, were all put into one Chamber > which they were fo far from thinking an Inconvenience, that on the contrary, they blefled God, for the Op- portunity of converting together, reading and comparing the Scriptures, confirming themfelves in the true Faith, and mutually exhorting each other, to Conflancy in profeffing it, and Patience in flittering for it. I n Aprils i f f 4, the Archbifhop, with Bifhop Ridley^ and Bifhop Latimer^ were removed from the Tower to Windfor^ and from thence to Oxford^ to difpute with fome felect Perfons of both Uni- verfities. At the firft Appearance of the Arch- bifhop in the public Schools, three Articles were offered him to fubfcribe.; in which the corporal Prefence by Tranfubftantiation was afferted, and the Mafs affirmed to be a propitiatory Sacrifice, for the Sins of the Living and* Dead. Thefc, he declared freely, he efteemed grofs Untruths j and promifed to give an Anfwer concerning them in Writing : Which he accordingly drew upj and when he was brought again to the Schools to dif- pute, delivered it to ' Dr. Wefton^ the Prolocu- tor. The Difputation began at eight in the Morn- ing, and laded till two in the Afternoon > all which Time, the Archbifhop maintained the Truth, with great Learning and Courage, againft a Multitude of clamorous and infolent Opponents. Three Days after, he was again brought forth, to oppofe Mr. Harpsfield, who was to refpond for his De- gree in Divinity : And here he acquitted himfelf io well, clearly fhewmg the grofs Abfurdities and inextricable Difficulties of the Doctrine of Tran- fubftantiation, that JVefton himfelf, as great a Bi- got as he was, could, not but difmifs him with Commendation, Jn Archbtjloop Cranmer. xxxix I n thefe Difputations, among other flanderous Reproaches, the Archbiihop was accufed of hav- ing corrupted and faliirled a PafTage of St. Hilary, which he had quoted in his Book of the Sacra- ment : To which he replied, that he had tran- fcribed it verbatim from the printed Book > and that Dr. Smithy one of their own Divines, there pre- fent, had quoted it Word for Word the fame. To this Smith made no Reply, being confcious, that it was fo. When the Difputation was over, one Mr. Holcot, of Univer/ity~ College, remem- bring that he had Smith's Book, went directly to, his Chamber, and comparing it with Cranmer% found the Quotations to agree exactly. He af- terwards looked into a Book of Gardiner's, cal- led, "The Devil's Sophiftry, where the fame Paf- fage was cited y and both the Latin, and Eng- UJh, agreed exactly with the ArchbiiTiop's Quo- tation and Tranflation. Upon this he refolved, to carry the faid Books to the Archbiihop in Bocardo, that he might produce them in his own Vindication: But when he came thither, he was flop'd, and brought before Weflon, and his Col- legues j who, upon Information of his Defign, charged him with Treafon, and abetting Cranmer in his Herefy; and committed him toPrifon. The next Day, he was again brought before them •, and they threatned to fend him to Bifhop Gardiner, to be tried for Treafon, unlefs he would fubfcribe the three Articles, concerning which the Difpu- tation had been held. This he then refufed: But being fent for a third Time, after the Condem- nation of Cranmer, he thro' Fear confented , yet not, till they had allured him, that if he finned in fo doing, they would take the Guilt on them- felves, and anfwer for it to God. And yet even this Subfcription, of which he afterwards hearti- d 4. *y xt the L I V E of ly repented, could not prevail for the reftoring his Books, left he fhould fhew them to their Shame y nor for his intire Difcharge, the Matter of "Univerfity -College being commanded, to keep a ftricc Watch over him y till Gardiner's Pleafure oon- cerning him was known y and if he heard nothing From him in a Fortnight's Time, then to expel him the College, for his Offence. On the ldth of April, Cranmer was brought to St. Mary's, before the Queen's Commiflioners 5 and refufing to fubfcribe, was pronounced an He- r.etiq and Sentence of Condemnation read againft him, as fuch. Upon which he told them, that he appealed from their unjuft Sentence and Judg- hient) to the judgment of the Almighty 3 and that he trufted to be received to his Prefence in Heaven, for maintaining the Truth of whofe Spi- ritual Prefence at the Altar, he was there con* demncd. After this, his Servants were difmifled from their Attendance, and himfelf clofe confined in Bocardo. The latter End of this Year, a PopiJbConvo* cation met 5 and did Archbifllop Cranmer the Ho- nour, to order his Book of the Sacrament to be burnt, in Company with the EngUJh Bible and Common-Prayer-Book. The Archbifhop, in the mean Time, fpent his melancholy Hours, in wri- ting a Vindication of his Treatife concerning the Eucharift, from the Objections of Gardiner 5 who had publifhed a Book againft it, under the feigned Name of Marcus Antonius Conftantius, Many learned Men of the Romijh Perfuafion came to vifit him in Prifon, and endeavoured, by De- putations and Conferences, to draw him over to their Church y but in vain. In ifff, a new Commiffion W'as fent From Rome, for the Tryal of Archbifhop Cranmer for . Herefyj Archblfhop Crakmer. xli Herefy > the former Sentence againft him being void in Law, becaufe the Authority of the Pope was not then re-eftablifhed. The Commiffioners were Dr. Brooks, Bifhop of Glocefier, the Pope's Delegate *, and Dr. Storie, and Dr. Martin, Doctors of the Civil Law, the Queen's Commiffioners. On September 1 2, they met at St. Mary's Church ^ and being feated at the high Altar, commanded the Archbifliop to be brought before them. To the Queen's Commiflioners, as reprefenting the fupreme Authority of the Nation, he paid all due Refpecr. $ but abfolutely refufed, to fhew any to the Pope's Delegate, left he fliould feem to make the lealt Acknowledgment of his ufurped Supremacy. Brooks, in a long Oration, exhorted him, to con- (ider, from whence he was fallen, to return to the Roma ^-Catholic Church, and by the Example of his Repentance, to reclaim thofe, whom his paft Errors had milled. In this Oration, he betrayed great Ignorance both of Scripture and Antiquity * of Scripture, by affirming, that the Arians had moreTexts,by two and forty, to countenance their Error, than the Catholics had for the Maintenance of the Truth ; of Antiquity, by making Origen write of feerengarius who lived near eight hun- dred Years after him, and by confounding the great St. Cyprian with another Cyprian of Antioch, lay- ing the magical Studies of the latter to the Charge of the former. When he had finiftied his Harangue, Dr. Mar- tin opened the Tryal with a fliort Speech, in which rie acquainted the Archbifhop with the Articles alleged againft him, and required his Anfwer. The Articles contained a Charge of Perjury, Incontinence, and Herefy $ the firft on Account of his Oppolition to the Papal Tyranny ; the fecond in RefpecT: to his Marriage j and the kft,on Account 4- of xlii The L I F E of of the Reformation in the late Reign, in which he had the chief Hand. The Archbifhop having Liberty to fpeak, after he had repeated the Lord's Prayer, and the Creed, began with a Juftification of his Conduct, in Relation to his having renounced the Pope's Supremacy $ the Admiflion of which, he proved by many Inftances, to be contrary to the natural Allegiance of the Subject, the fundamen- tal Laws of the Realm, and the original Conititu- tion of the Chriftian Church : And in the Clofe, he boldly charged Brooks with Perjury, for fitting there by the Pope's Authority, which he had fo- lemnly abjured. Brooks endeavoured to vindicate himfelf, and retort the Charge on the Archbifhop, by pretending, that he had been feduced by Cranmer to take that Oath : But this, the Archbifhop told him, was a grofs Untruth y the Pope's Supremacy having received the fatal Blow from his Predecef- for, Archbifhop Warham y by whofe Advice King Henry had fent to both the Univerfities, to exa- mine, what Foundation it had in the Word of God , to which they replied, and gave it under their Seal, that by the Word of God, the Supre- macy was vefted in the King, not the Pope , and that Brooks had then fubfcribed this Determina- tion, and therefore wronged him, in pretending, that he had been feduced by him. At this Brooks was in a great Confufion ; and cried, We came to examine you, and, I think, you examine us. Then Dr. Storie began to rail at the Archbi- fhop, in an indecent Manner, for excepting againft the Authority of his Judge , and moved Bifhop Brooks, to require from him a direct Anfwertothe Articles, whereof he flood accufed ; or if he con- tinued to deny the Pope's Authority, and to de- cline anfwering, to precede to Sentence againft Jiim. After which, Dr. Martin had a fliort Confe- rence Archbifhop Cranmer. xliii rence with the Archbifhop, about his Conduct in Relation to the Supremacy, and the Doctrine of the Eucharifl : And then they proceded, to de- mand his Anfwer to certain Interrogatories, con- cerning the Crimes laid to his Charge j to which he replied in fo full and fatisfaftory a Manner, that Brooks thought himfelf obliged, to make another Speech, to take off the Impreffion his Defence might have made upon the People. The Speech was much unbecoming the Gravity of a Bifhop, confifting only of fcurrilous and unchriflian Rail- ings, and uncouth and fophiftical Mifapplications of Scripture and the Fathers. When it was ended, the Archbifhop was cited to appear at Rome^ with- in fourfcore Days, and there to anfwer in Perfon : To which he replied, that he would very willingly confent, if the Queen would give him Leave, to go to Rome^ and juftify the Reformation to the Pope's Face. But alas ! this was only a Mock- Citation -y for he was kept all that Time clofe con- fined -y and yet at the End of fourfcore Days was declared Contumaxy for wilfully abfenting himfelf from Rome, whither he had been legally iummon- ed -y and in Confequence thereof was degraded, as we fhall fee hereafter. In the mean Time, farther to manifefl theln- fincerity of Dr. Stillingfleety and to vindicate the Character of the Archbifhop > I {hall fet down his laft Judgment, concerning the Extent of the regal Supremacy, as contained in his Anfwers to Dr. Martin. When that Doctor afked him, who was fupreme Head of the Church of England? The Archbifhop anfvvered y Chrift is Head of this Mem* ber, as he is of the whole Body, of the Catholic Church. When the Doctor again demanded, whe- ther he had not declared King Henry Head of the Church ? TeSy faid the Archbifhop 5 of all the Peopk xliv the L I F E of People in England, as well Ecclefiaftical as feat* foral. What, fays Martin, and not of tloe Church ? No, replied the Archbiihop •> for Chrift only is Head ofhis Churchy and of the Faith and Religion of the fame. The February following, a new Commiffion was given to Biiliop Bonner^ and Bilhop Thirlby^ for the Degradation of the Archbiihop. When they came down to Oxon, the Archbifhop was brought before them j and after they had read their Com million from the Pope, Bonner, in a fcurri- lous Oration, infulted over him, after a moil un- chriftian Manner j for which he was often rebuked by Bilhop Thirlby. In the CommHIion, it was de- clared, that the Caufe had been impartially heard at Rome, the WitnefTes on both Sides examined, and the Archbilhop's Councel allowed to make the bell Defence for him, that they could : At the reading this, the Archbiihop could not forbear crying out, Good God, what Lyes are thefe ! that I, being con- tinually in Prifon, and not fuffered to have Councel or Advocate at home, fiould produce Witneffes, and appoint my Councel at Rome ! God muft needs pu- mp this open and fhameful Lying. When Bonner had finiihed his Invective againlt him, they pro- ceded to degrade him > and that they might make him as ridiculous, as they could, the Epifcopal Ha- bit, which they put on him, was made of Can- vas and old Clouts. Then the Archbiihop, pulling out of his Sleeve a written Appeal, delivered it to them, faying, / appeal to the next General Coun- cil. When they had degraded him, they put on him an old threadbare Beadle's Gown, and a Townfman's Cap > and in that Garb delivered him over to the fecular Power. As" they were leading him to Prifon, a Gentleman came, and gave fome Money to the Bailiffs, for the Archbi- - ihop : Archbijhop Cranmer. xlv fhop : But this charitable Action gave fuch Of- fence to Banner^ that he ordred the Gentleman to be feized j and had he not found good Friends to intercede for him, would have fent him up to the Council, to be tried for it. While the Archbifliop continued in Pri- fon, no Endeavours were omitted, to win him o- ver to the Church of Rome. Many of the moft eminent Divines in the Univerfity reforted to him daily, hoping, by Arguments and Perfuafions to work upon him > but all in vain, for he held faft the Profeflion of his Faith, without wavering, and could not be maken, by any of the Terrors of this World, from his Conftancy in adhering to the Truth. Nay, even when he faw the barba- rous Martyrdom of his dear Companions, BiiTiop Ridley and Bifhop Latimer^ he was fo far from fhrinking, that he not only prayed to God to ftrengthen them -, but alfo, by their Example, to animate him, to a patient Expectation and Endu- rance of the fame fiery Trval. At laft the Papifts bethought themfelves of a Stratagem, which proved fatal to him : They re- moved him from Prifon, to the Lodgings of the Dean of Chrift -Church 5 they treated him with the utmoft Civility and Refpect, and made him great. Promifes of the Queen's Favour, and the Reititu- tion of his former Dignities, with many other Honours and Preferments accumulated, if he would recant. And now, behold a mod aftonifhing In- flance of human Frailty ! The Man, who had with fuch undaunted Refolution, fuch unfhaJsen Conftancy, and fo truly primitive a Spirit of Mar- tyrdom, faced the Terrors of Death, and defied the moft exquifite Tortures, finks under this laft Temptation, falls a Prey to Flattery and Hypo- crify, and confents to recant. It xlvi The L I F E of I t is a vulgar Error, even in our bed Hilton- ans, to fuppofe, that the Archbifhop acknowledg'd the Whole of Popery ae»once, and fubfcribed but one Recantation. But this Miftake has been lately corrected by the induftrious Mr. Strype j who has difcovered, how fubtilely he was drawn in by the Papifls, to fubfcribe fix different Papers * the firft being expreffed in ambiguous Words, capable of a favorable Confer uction, and the five following being pretended to be only Ex- planations of the firit. It is very probable, that had they acquainted Cranmer with the Whole of their Defign at once, he could never have been feduced, to redeem his Life by fuch a dishonor- able Compliance : But when they had, by their Hypocrify and Artifice, drawn him in to a firft and fecond Recantation, a Shame to retreat after he had gone fo far, and an Unwillingnefs to lofe the Benefit of hispaftSubfcriptions, prevailed with him to go on. Add to this, that when Men fo far diftruft the Goodnefs of God, as by unjustifi- able Compliances, and finful Prevarications in lef- fer Matters, to feek to preferve their Lives or For- tunes -y they put themfelves out of the divine Pro- tection, and can no longer promife themfelves the Afliftance of his reftraining Grace, to preferve them from the moft heinous Sins, and moit fatal Confequences of thofe Temptations, into which they have wilfully thrown themfelves. The Copy of his firit Subfcription ran thus, FORASMUCH as the King's and Queens Majefties, by Confent of their Parliament, have re- ceived the Pope's Authority within this Realm, I am content to fubmit my felf to their Laws herein, • • i v and Archbifkop Cranmer. xlvii and to take the Pope for chief Head of this Church of England, fo far as God's Laws, and the Laws and Cujioms of this Realm, will permit. Thomas Cranmer. This Paper was immediately fent up to the Queen and Council •> but being not fatisfadtory, another was offered him to fubfcribe, ihorter in- deed than this, but more full, and with lefs Re- ferve 3 and was as follows, /Thomas Cranmer, Doclor in Divinity, do fub- mit my felf to the Catholic Church of Chrift, and unto the Pope, fupreme Head of the fame Churchy and to the King and Queen's Majejiies, and unto all their Laws and Ordinances. Thomas Cranmer. This alfo being thought too brief and ambi- guous, a third, yet fuller and more exprefs, was required of him > which was this, / am content tD fubmit my felf to the King's and Queen's Majefties, and to all their Laws and Or- dinances, as well concerning the Pope's Supremacy, as others : And I jhall, from 'Time to Time, move and fir all others to do the like, to the uttermoft of my Power, and to live in §uietnefs and Obedience to their Majefties, mo ft humbly, without Murmur, or grudging againft any of their godly Procedings. And for my Book, which I have written, 1 am content to fubmit me to the Judgment of the Catholic Church, and the next General Council. Thomas Cranmer. This xlviii The L I F E of This, like the former, not giving Satisfaction, was foon followed by a fourth > in thefe Words, BE it known, by thefe Prefects, that I Tho- mas Cranmer, Doclor of Divinity, and late Arch- bijhop of Canterbury, do firmly, ftedfaftly, and af* furedly believe, in all Articles and Points of the Chr if tian Religion and Catholic Faith, as the Catholic Church doth believe, and ever hath believed from the Beginning. Moreover, as concerning the Sacra- ments of the Church, I believe unfeignedly in all Points, as the [aid Catholic Church doth,, and hath believed from the Beginning of Chriftian Religion, In Witnefs whereof, I have humbly fufcribed my Hand unto thefe Prefents, the 18th Day of Febru- ary, MDLV. Thomas Cranmer, W he n they had gained Ground upon him thus far, they grew bold and barefaced > and in the fifth Paper, (which is that in Fox, and has been commonly thought to be his only Recantation) they required of him, to renounce and anathema- tife all Lutheran and Zuinglian Heredes and Er- rors y to acknowledge the one holy Catholic Church to be that whereof the Pope is the IJead j and to declare him the fupreme Biihop, and Chrift'sVicar, to whom all Christians ought to be fubjecl. Then followed an exprefs Acknowledg- ment of Tranfubftantiation,the feven Sacraments, Purgatory, and of all the Doctrines of the Church of Rome in general j with a Prayer to God, to forgive his pad Oppofition to them, and an ear- nefl Intreaty to all, who had been mifled by his Doctrine and Example, to return to the Unity of the Church, A N 13 Archbijhop Cran.mer. xlix And yet even this, full and exprefs as it was, did not give Content •> but a fixth was ftill requir'd, which was drawn up in fuch ftrong and ample Terms, that Nothing was capable of being added to it y containing a prolix Acknowledgment of all the Popijh Errors and Corruptions, and a moft grievous Accufation of himfelf, as a Blafphemer, Enemy of Chrift, and Murtherer of Souls, on Ac- count of his having been the Author of King Henry's Divorce, and of all the Calamities, Schifms, and Herefies, of which that was the Fountain. This laft Paper he fubfcribed, on the eighteenth of March > not in the leaft fufpe&ing, that the Paplfts defigned, notwithstanding all thefe Sub- fcriptions, to bring him to the Stake ; and that the Writ was already figned for his Execu- tion. T h e s e fix Papers were, foon after his Death, fent to the Prefs by Bonner, and publifhed, with the Addition of another, which they, had prepa- red for him to fpeak at St. Mary's, before his Execution : And tho' he then fpake to a quite contrary Effect, and revoked his former Recanta- tions, Bonner had the Confidence to publifh it to the World, as if it had been approv'd and made ufe of by the Archbifhop. The Day, appointed for his Execution, was the twenty firft of March 9 and Doctor Cole was fent to Oxon, to prepare a Sermon for the Occa- fion. The Day before Cole vifited him in the Prifon, whither he was now removed j and afked him, if he flood firm in the Faith he had fub- fcribed ? To which Cranmer gave a fatisfaclrory Anfwer. The next Morning Cole paid him a fe- cond Vifit, exhorted him to Conftancy, and gave him Money to difpofe of to the Poor, as he faw convenient. Soon after which he was brought e to 1 the L I F E of to St. Marfs Church, and placed on a low Scaf- fold, over againft the Pulpit. Then Doctor Cole began his Sermon j the chief Scope whereof was, to endeavour to give fome Reafons, why it was expedient, that Cranmer mould fuffer, notwith- ftanding his Recantation : And in the clofe he ad- drefs'd himfelf to the Archbifhop, exhorting him, to bear up with Courage againft the Terrors of Death > and by the Example of the Thief on the Crofs, encouraged him not to defpair, fince he was returned^ though late, into the Bofom of the Church, and to the Profeffion of the Catho- lic Faith. The Archbifhop, who, 'till now, had not the leaft Notice of his intended Execution, was ilruck with Horror^ at the bafe Inhumanity, and unparallel'd Cruelty, of thefe Proceedings, It is impofUble to exprefs, what inward Agonies he felt$ and what bitter Anguifh his Soul was perplex'd with. During the whole Sermon, he wept in- ceflantly > fometimes lifting up his Eyes to Hea- ven, fometimes calling them down to the Ground, with Marks of the utmoft Dejection. When it was ended, being mov'd to make a Confeffion of his Faith, and give the World Satisfaction of his dying a good Catholic, he confented j and kneel- ing down, began the following Prayer. O Father of Heaven j O Son of God, Redeemer of the World $ O Holy Ghoft, -proceeding from them both 5 three Perfons, and one. God -, have Mercy upon me a mofi wretched Cat iff, and miferable Sinner. I who have offended both Heaven and Earth, and more grievoufly than any Tongue can exprefs 3 whither then may 1 go, or whither JJjould I fly for Succour ? fto Heaven I may be afloam'd to lift up mine Eyes ; and in Earth I find no Refuge : What fhall I then do ? Shall I defpair ? God forbid. O good God, thou art merciful^ and refufefl none, that come un* to Archbtjhop Cranmeiu li t o thee for Succour : To thee therefore do I run ; to thee do I humble my felf y faying, O Lord God, my Sins be great, but yet ham Mercy upon me, for thy great Mercy. O God the Son, thou waft not made Man, this great My'ftery was not wrought, for few or fmall Offences : Nor thou didft not give thy Son unto Deaths O God the Father, for our little and fmall Sins only, but for all the greateft Sins of the World •> fo that the Sinner return unto thee with a penitent Heart, as I do here at this prefent. Where- fore have Mercy upon me, O Lord, whofe Proper- ty is always to have Mercy : For altho* my Sins bs greats yet thy Mercy is greater. I crave nothing, O Lord, for my own Merits, but for thy Name's Sake± that it may be glorified thereby ', and for thy dear Son Jefus GhriftV Sake. And now therefore, Our Father, &c. Having finifhed the Lord's Prayer, he rofe from his Knees > and after he had exhorted the People to a Contempt of the Vanities of this fin- ful World, a patient Obedience to the Queen* mutual Love and Charity, and Bounty to the Poor j he told them, that being now on the Brink of Eternity, he would declare unto them his 'Faith, without Referve or DiiTimulation. Then he repeated the Apoftolic Creed, and profefTed his Belief thereof, and of all Things contained in the Old and New Teftament : After which, he declared his great and unfeigned Repentance, for havings contrary to this Faith, fubfcribed the Po- pifh Errors > lamented with many Tears his griev- ous Fall % and declared, that the Hand, which had fo offended, mould be burnt before the reft of his Body. Then he renounced the Pope, in moil ex« prefs Terms y and profefled his Belief concerning the Eucharift, to be the fame with what he had arretted in his Book againft Gardiner. This was lii The L I F E of a great Difappointment to the Papifts-, they made loud Clamours againft him, and charged him with Hypocrify and Falfhood : To which he meekly replied, that he was a plain Man> and never had a&ed the Hypocrite, but when he was feduced by them to a Recantation. Upon this, they hur- ried him to the Stake 3 to which he approached with a chearful Countenance j and, notwithftand- ing the earned Solicitations of many of the Pa- pijis, continued itill to declare his utter Abhor- rence of the Popijh Errors, and his hearty Re- pentance for having recanted. After this, he kneeled down, and prayed -> and then, having un- drefs'd himfelf, and taken Leave of his Friends, he was bound to the Stake. As foon as the Fire was kindled, he ftretched out his right Hand, and held it ftedfaftly and without mrinking, in the Flame, 'till it was confumed , which was fome Time before the Fire reach'd his Body. He fuf- fered with great -Conftai.cy and Refolution, ne- ver moving his Body, nor exprefUng any Senfe of Pain : He often cried out, This unworthy Hand ! T'his unworthy Hand ! and railing up his Eyes to Heaven, expir'd with the dying Prayer of St. Ste- phen in his Mouth, Lord Jeflis, receive my Spirit. It is anirm'd by many of our Kiilorians, that after his Body was confumed^, his Heart was found whole among the Afh.es $ which they improve in- to an Argument, that tho' he had with his Hand fubferib'd the Popijh Corruptions, yet his Heart never fwerved from the Truth. I will not an- fwer for the Allegory j but the Faft it felf can- not reafonably be denied : And tho' Mr. Collier gueftions the Truth of it, on a frivolous Pretence of Fox's Silence concerning it j yet as we have the exprefs Teftimony of Archbifhop Parker for the Certainty of it, I doubt not but the pofitive Au- thority Archbijhop Cranmer. liii schority of fo great an Hiftorian will, with every impartial Reader, be more than a Counter-balance to a negative Argument, drawn from the Silence of fo inaccurate a Writer, as Fox is by Mr. Collier himfelf acknowledged to be. He was a Man naturally of a mild and gentle Temper j not foon provoked, and yet fo eafy to forgive, and to reward Good for Evil, that it be- came a Kind of Proverb concerning him -9 Do my Lord of Canterbury a flirewd Turn, and he will be your Friend' as long as you live. His Candor and Sincerity, Faithfulnefs and Integrity, Meekncfs and Humility, were admired by all who converfed with him : And when he was in Power, his Le- nity to the Papifis was fo great, that he was charged with RemifTnefs and Negligence ; but he replied, that Men ought to have Time allow'd them, to difintangle themfelves from their Preju- dices s and that in the mean Time gentle Ufage was like to have a better Influence on them, than could ever be expected from rigorous Treatment. He had, by his lnterceflion with King Henry, prefer ved the preient Queen's Life, when her Fa- ther's Anger was inflamed to fuch an extravagant Pitch, and her Ruin feemed fo irrevocably fixed, that neither the Duke of Norfolk, nor Bifhop Gardiner , durft interpofe a Word in her Favour, left they ihould perifh with her. But the un- grateful Queen, forgetting this noble Service, and his eminent Zeal for her Succeffion, could not reft, 'till fhe had brought him to the Stake. As to his Learning, he was an excellent Divine j his Knowledge in the Scriptures and Fathers, was equal'd by few of his Time •> he was alfo well read in the Canon and Civil Law, and not un- acquainted with the more polite Part of Learn- ing. He had, in two Folio Volumes, made large e j Coi-/ liv The LIFE, &c. Collections from the Scriptures, Fathers, Coun*- cils, and Schoolmen, and digefted them into Com^ mon-places j in which he largely juftified the EngliJJj Reformation 5 and {hewed, how far the Church of Rome had degenerated, from the Doc- trine, Worihip, and Difcipline of the primitive Church. Thefe valuable Remains, after they had been for fome Time loft, the Papifis endeavour- ing to have them fupprefs'd, were, in the Reign of Queen Elizabeth^ happily recovered by Arch- bi&op Parker. THE [ Iv ] THE LIFE O F Dr. Nicolas Ridley, Bifhop of LONDON. HIS great and blefTed Martyr, whom I may juftly ftyle the Glory of our Englijh Reformation, was born, in Northumberland^ near the Scotijh Bor- ders , and trained up in the firft Ru- diments of Learning, in the Grammar-School, at Newcaftle upon Tyne. From thence he was fent to Cambridge, and admitted Scholar of Pembroke- Hall, and having taken his firft Degree in Arts, he. was ele&ed Fellow in i f 24. His Proficience in Learning was fo great, that young as he was, hs c 4 w* lvi The L I F E of was fo well known, and fo highly elleemed at Oxford, that they coveted to tranfplant fo preti- ous a Jewel into their own Univerfity : And to that End he was elected to a vacant Fellowfhip at Umverfity-College 5 but he refufed to accept it. In if if , he commenced Mailer of Arts : And about this Time it is moll probable, that he tra- velled into foreign Parts -, and after having fpent fome Time at Paris, among the Doctors of the Sorbonne, and made a fhort Stay at Louvain, he returned again to Cambridge. In if 34, he was Proftor of the Univerfity > and in if 37, took the Degree of Batchelor of Divinity : He was alio Chaplain to the Univer- fity, and one of the public k Readers. During his Refidence at Pembroke- Flail, he applied him- felf carefully to the Study of the holy Scriptures 5 and was fo well vers'd in them, that he could fay almofl all St. Paul's Epiftles, and great Part of the other general . Epiftles, without Book. He was one of the moll celebrated Preachers, and the bell Difputant, of his Time ; and fo noted for his extraordinary Proficience in Theological Learn- ing, that Archbilhop Cranmer thought it highly expedient, not to fuffer fo great an Ornament of the Church to lie longer buried in a private Col- lege 5 but having fent for him, gave him the Vicaridge of Heme, in the Eaft Part of Kent, and a Prebend of Canterbury. He was alfo, by his Intercfl, made Chaplain to King Henry -y and in 1 f 40 was chofen Mailer of Pembroke -Hall, and commenced Doctor of Divinity. The firlt Occafion of his Converfion from the Romijb Errors, was the reading Bertram's Book of the Sacrament. This llaggered him in his Belief of Tranfubllantiation ; and gave him juft Caufe to doubt, whether it had that Foun- dation Bijhop Ridley. lvii dation in Scripture and Antiquity, which was ge- nerally pretended. He immediately fet himielr to examine the Doctrine of the Eucharifr, by Scri- pture, and the Writings of the fir it Ages y and, with the utmoft Exactnefs, weighed every ma- terial Pafiage in the New Teftament, and the earlieit Fathers, relating to it : And the Refill t of this Enquiry was, that he difcovered Tranfub- Itantiation to be an abfurd Invention of thofe la- ter and dark Ages ; and fo well grounded him- felf in the true Doctrine of the real and fpiritual Prefence of Chrift in the Eucharift, that he was afterwards very ferviceable to Archbifhop Cran- mer^ in fetting him right on this Head > which he never had a clear Underftanding of; till Ridley rectified his confufed Notions, and opened to him, in a mo ft perfpicuous Manner, the Senfe of Scri- pture, and the pureft Antiquity, concerning that Article. He examined many other of the then received Opinions, by the fame Teft, and with the fame Impartiality y and finding them to be contrary to holy Writ, and the uncorrupted Doc- trines of the primitive Church, he fet himfclf, with an undaunted Courage, to oppofe and con- fute them : And in all his Sermons, he fo juftly and exactly ftated the Queftion in Difpute, fo folidly and unanfwerably confirmed the true pri- mitive Doctrines, and with fuch Strength and Perfpicuity overthrew the Romifi Corruptions and Innovations, that Multitudes were by his Miniftry brought off entirely from their fupeiftitious Pre- judices, and convinced of the Reaibnablenefs and Neceflity of a Reformation. At Archbifhop Cranmer's Vifitation in if43, Complaints were made againft him, by fome of the Popifli Faction, for preaching in Rogation- IVeek, againft Auricular Confeffion, charging the Cere- lviii Tloe LIFE of Ceremonies of the Church with SuperfHtion, and fuffering ft Deum to be lung in his Church in E};^:;h : But this was fo far from prejudicing his Intersil in the Archbiiliop, that it railed him in his Eiteem, and made him the readier to ferve and promote him. Accordingly, about the fame Time that he was prefented by his College to the Living of Soham, in the Diocefe of Norwich, he procured him to be made Prebendary of JVeft- minfter. In the Beginning of the Reign of Edward the Sixth, when the royal Vifitation was appointed, to prepare the Way for the intended Reformati- on, Doctor Ridley was fingled out, to be Preach- er to the Vifitors of the Northern Circuit 3 and his Labours were bleiTed with great Succefs. And now it was thought proper, to reward his great Merits with an higher Station in the Church -y and accordingly he was nominated to the See of Rochefler, vacant by the Tranilation of Dr. Holbech to Lincoln. There was a fcandalous Cuftom then prevailing, of the Bifhops taking out Commiffions for their Sees, during the King's Pleafure : But this grofs Abufe Ridley would by no Means com- ply with \ and fo vigorouily oppofed it, that he prevailed to have his Patent run, durante rcit& naturali. On September f, if 47, he was confe- crated, in a Chapel of Dr. May, the then Dean of St. Paul's, by Do&or Henry Holbech, Bifhop of Lincoln, and the Suffragan Bifhops of Bedford and Sidon. His Confecration was performed, according to the Office then inUfe, by the Uncti- on of holy Chrifm, as well as by Impoiition of Hands. it-lIS Advancement to this Station did not make him neglect the Duties of the Miniftryj he continued a conitant and zealous Preacher 3 and being Bi/Jjop Ridley. lix being blefTed with a moil graceful Elocution, a found Judgment, and uncommon Strength of Memory, he drew after him crowded Auditories, and brought over Multitudes of Profelytes from the Romfi Errors. This Succefs of his Gardiner beheld with an envious Eye > and BiiTiop Ridley having preached a Lent-Sermon at Court, againff. the Popijh Superftitions, about Holy- Water, Ima- ges, and Reliques, Gardiner, who was one of the Audience, fhewed himlelf much offended at it > and wrote him a Letter, in which, with all the Sophiftry he was Mailer of, he endeavour'd to put a fpecious Glofs on the Abufes cenfured in the Sermon, and to defend the Practice of them. But Biihop Ridley, who regarded neither his Smiles nor Frowns, continued to expofe the Corrupti- ons of Popery, and to exhort all, to ufe their ut- mofr. Zeal, in promoting a Reformation : And when fome rafli Bigots ran too far into the oppo- fite Extreme, and began not only to fpeak irre- verently of the Sacrament of the Altar, but to commit many very indecent and uniuflifiable Acti- ons, in Contempt of it •> he, with a becoming Zeal, and juft Indignation, publicly, in a Sermon at St. Paul's Crofs, rebuked the profane and irre- ligious Spirit, from whence thofe unwarrantable Actions proceded -y and taught them, with what great Reverence, and profound Veneration, they ought to approach fo iacred a Myftery and fo holy an Inftitution. In I f 49, there was a Vifitation at Cambridge ; and Bifhop Ridley was appointed to be one of the Vifitors, and ordered to open the Viiltation with a Sermon. Upon this, he wrote to Doctor May, the Dean of St. Paul's, defiring him, to in- form him of the Defign of the Vifitation, that he might accommodate his Sermon to the Occa- 2 flOIL lx The L I F E of fion. The Dean's Reply was, that the Vifitati*' on was intended only to remove fome fuperftitious Practices and Popijh Rites, and to make fuch Sta- tutes, as fhould be found necefrary. But in this, both the Dean and the Bilhop were impofed on : For when Ridley came to Cambridge, he found the. Inftructions went much farther > the Commiffi* oners being required to procure Refignations of fome Colleges, to convert fome Fellowfhips, e- rected for the Encouragement of Theological Stu- dies, to the Study of the Civil Law, and to fup- prefs Clare-Hall in particular. The Mailer and Fellows of that Hall made a noble Stand againft thofe pernicious Defigns 5 and would not yield to the moft preffing Solicitations of fome of the Vifitors, who earneftly laboured for two Days to perfuade them to a Refignation ; but with- out Effect ; for they abfolutely refufed to fubmit to it. Bifhop Ridley, who began now to perceive the bafe Defigns of fome of the Courtiers, ( who, not content with the miferable Spoil and Ravage they had already made in the Church, feemed to have form'd a Refolution, to plunder, and take away, all the Encouragements of Learning and Religion in the Nation) declared, he could not, with a fafe Confcience, execute this Commiffion, nor concur in fuch unlawful Procedings -, and therefore defircd Leave to be gone. This the o- ther Vifitors refented 3 and fent a Complaint a- gainft him to the Protector, charging him with throwing in unnecefTary Scruples, to retard their Procedings, and hindring them from going on in the King's Service, by his perpetual barking at them ♦, for fo they fcurriloufly called his Uriel: Ad- herence to his Confcience. They alfo pretend- ed, that it was not any real Scruple againfl the Lawfulnefs of the Thing, but a partial Affection to Bijhop Ridley. lxi to his own Country-men, of whom Clare-Hall was full, that put him upon thefe Meafures. Up- on this, the Protector wrote him a chiding Let- ter 5 to which he immediately replied, with the Courage of a truly Chriftian Bifhop, vindicating himfelf from the ilanderous Imputations of his Accufers, and declaring his Readinefs to obey, with- out Referve, in all Things lawful $ but pofitively refilling, either for Favour or Fear of any mortal Man, to comply with fuch Things, as would make him lofe the Peace of his Conscience, and incur the Difpleafure of Almighty God. During his Stay at Cambridge he prefided at a public Difputation concerning the Sacrament, which lafted three Days s and often interpofed to anfwer the Popijh Objections-, which he did with great Strength and Clearnefs. At the Clofe of the whole, according to the Cuftom of the Schools, he read his own Judgment of the Queftion, by Way of Determination > in which he intirely con- futed and overthrew the Popijh Doctrine of Tran- fubftantiation $ firft, by Proofs from Scripture, iecondly, by Citations from the Fathers, thirdly, by Arguments drawn from the Nature and Defi- nition of a Sacrament, fourthly, from the Euty- chian Herefy's being a necefTary Conlequence from that Doctrine -> and laftly, from that Article of the Creed, He afcended into Heaven, andfitteth on the right Hand of God the Father •, as underitood by Aujlin, and other antient Writers. O n his Return to London, he was appointed to examine certain Anabaptijls in Kent -y Gardiner being in Coramiflion with him : And in-iffo, he was prefer'd to the See of London, vacant by the Deprivation of Bonner. He was inftalled, on the twe fth of April. At his Entrance, he fhewed himfelf exceding cautious, not to do his Prede- 3 cefTor lxii the L I F E of ceflbr the leafl Injury : He gave him freeLicencd to take away all his Effects, and preferred therri for him with great Care 'till he had removed them ; and having made Ufe of fome Lead, a great Quantity of which Bonner had then by him j for the necelTary Repairs of the Houfe and the Church, he paid him to the full Value for it. He alfo paid near threefcore Pounds to Bonner's Servants, fo much being due to them for Wages ; that they might not furTer by the Misfortunes^ Which their Matter^ thro' his Wilfulnefs and Ob- ftinacy, had brought upon himfelf. He was. ex- ceding kind and generous to Bonner's Mother and Sifter^ and often entertained them at his own Table. The old Lady he always placed at the upper End of the Table, calling her his Mo- ther Bonner ; and was as ready to do good Offices for her, and paid her as much Refpect, as if me had been his Mother indeed. And When any of the Lords of the Council came to dine with him, he would not futTer her to be difplac'd 5 but would tell them, By your Lordftjifs Favour, this Place, by Right and Cuftom^ belongs to my Mother Bonner. And now, obferve the Difference between the Spirit of a ^Boptfl) and a Reformed Bifhop. When Bonner was re-inftated, by the mere Lay- Power and Authority of Queen Mary, he requited Bifhop Ridley's unparallel'd Goodnels, with the moil inhuman Barbarity. That ungrateful Wretch would not allow of the Leafes Ridley had made, tho' it tended to the utter Ruin of many poof Men : He detained all his Plate, and other Goods^ turn'd his Sillier out of all fhe had, without any Regard to Law or Confcience j and did all he could, to get her Hufband put to Death : Which he had certainly effected, if not prevented by the Bifhop Ridley. Ixiii the Interpofition of Bifhop Heath ; who took this Opportunity to ihew his Gratitude to Bifhop Ridley ', for his kind and Chriifian Ufage of him, when Prifoner in his Houfe. But to return from this Digreflion. On the Ac- ceffion of Bifhop Ridley to this See, it was ex- pected, that according to the prevailing Cuilom of thofe Times, he fliould alienate diverfe of the richeft Manors belonging to his Bifhoprick, to the King : But he would by no Means comply with fo unwarrantable an Injunction j nor do any Thing, by which he might feem to give the leaft Countenance to the facrilegious Procedings of fome leading Men at Court. When they found he could not be prevailed with, to give away the fmalleft Part of the Church's Patrimony, they confented to let him have an Equivalent for the Manors he was to alienate, thinking to over-reach him in the Exchange: But in this they were again deceived -y for he was fo careful not to let the Church fuffer by his Negligence, that he got the Bifhoprick of TVeftminfter to be re-united to the See of London, and fo many other valuable Ma- nors, that the Advantage of the Exchange was considerably on his Side. And now, it might reafonably have been ex- pected, that no more Attempts of this Nature tfhould have, been made upon him, after fo ill Succefs in this. And yet, at the Inftance of one William Thomas, a Clerk of the Council, he was called before them, and importuned to make over one of his belt Prebends to this 'Thomas and his Heirs for ever. This is that JVilliam Thomas, who in the following Reign was condemned for at- tempting to aflafTinate Queen Mary, and to avoid the Shame of a public Execution, ilab'd him- felf in Prifon $ but his Wounds not proving mor- tal, lxiv The LIFE of tal, he was hang'd, drawn, and quartered at Ty- burn. Bifhop Ridley made a vigorous Oppoii- tion to that unreafonable Requerlj and though he was ufed in a very rough and angry Manner, by the Council, yet he could not be perfuaded, to comply any farther with their Demands, than barely to promife, that whenever it fhould chance to be vacant, he would not difpofe of it without firft acquainting the King. When the Prebend was vacant, Bilhop Ridley had a Mind to bellow it on Mr. Grindall ; who was afterwards Arch- biiriop of Canterbury, then one of his Chaplains. But it was not long, before he received a Letter from the Council, informing him, that they in- tended to apply the Profits of it to the Furniture of the King's Stables. This mo ft mocking and deteftable Impiety and Sacrilege pierced the good BiiTiop to the Heart, and he forthwith difpatch'd a Letter to Sir John Cheke, the King's Preceptor j in which, with a pious Zeal, he expoilulated a- gainft fo heinous a Wiekednefs, fet before him the ill Confequences of fuch fcandalous Procedings, and the great Reproach they would derive on the whole Reformation $ and beg'd him, for God's Sake, to fpeak in God's Caufe, and to prevent this, and all other fuch pernicious Counfels, from taking EfTecl:. After this, he never had any far- ther Trouble of the like Nature. Bishop Ridley, being fettled at Fulham, em- ployed all the Time, which remained, after the Difcharge of the important Duties of his high Function, in the Studies of Religion, and the In- ftru&ion of his Domeflics. As foon as he was up in the Morning, he employed near an Hour in his Clofet, in Prayer and Meditation 3 then he betook himfelf to his Studies 'till ten 5 at which Hour, the public Service for the Morning was always Bijhop Ridley. lxv always read in his Family. When Prayers were ended, he ufed to read them a Le&ure on fome Part of the New Teftament, beginning at the A6h of the Apoftles, and fo going on through all St. Paul's Epiftles. He alfo ufed often to ex- pound to his Servants the hundred and firftPfalm, and thence to admonifh them, what they ought to be, and what he expected from all who conti- nued in his Service : And on fuch of them, as could read, he bellowed New-Teftaments, hiring them to get fome of the principal Chapters by Heart. When his Lecture was ended, he went to Din- ner j and within an Hour after that, returned to his Study j where he continued, unlefs called a- way by Bufinefs, 'till five, the ufual Hour for the Afternoon Service. When that was finifhed, he fupped y an Hour after, he returned the third Time to his Studies j and at eleven, as foon as he had performed his private Devotions, he reti- red to Reft. This was his conitant Way of living; and his Family was fo well ordered, that it feem- ed a Nuriery of Piety and Virtue, and an exem- plary Pattern of Religion, Sobriety, and Induftry, to all whom they convers'd with. I n July, this Year, the King nominated Hooper to the Bifhopric of Glocefter 5 who being pof* fefled with unaccountable Prejudices againft wear- ing the Epifcopal Veftments, folicited Archbi- fhop Cranmer, to difpenfe with him in it. The Archbiihop was well aware , what mifchievou? Confequences might flow from fo ill a Precedent, and therefore gave him a pofitive Denial : Yet not being willing to let the Church lofe the Be- nefit of the Labours of a Perfon fo valuable in other Refpects, on Account of fuch groundlefe Scruples j he requefled Bifhop Ridley, to confer with Hooper about it, and endeavour to give his f weak lxvi The LIFE of weak Conference Satisfaction. Bifhop Ridley rea- dily complied with his Requeft, and argued the Point with Hooper at large : But fo great was his Obftinacy, that all which this moft learned Pre- late urged, had no Effect upon him. His Objecti- ons were exceeding weak and trifling, and moft unworthy of fo great a Man j and the Principles, on which he acted, were intirely deftructive of all Church- Authority, and all Decency and Order in the public Worfhip of God. Befides, this un- feafonable Conteft in the Church gave great Caufe of infulting to the Romanifts, and laid a dange- rous Stumbling-Block before many, otherwife well inclined to the Reformation. He delivered his Scruples in Writing to the Council, who gave them to Bifhop Ridley to anfwer : But Hooper continued ftill unfatisfied notwithstanding > upon which, he was, for his Stubbornnefs, committed to the Fleet-Prifon. But afterwards, both Bucer and Peter Martyr declaring againft him, and preffing him to a Compliance, he fubmitted, and was con- fecrated Bifhop. In June^ this Year, Bifhop Ridley vifited his Diocefe, and made a ftridt Inquiry into the Lives and Converfation, the Regularity and found Doc- trine of his Clergy -y and alfo, whether they re- dded on their Cures , and kept their Chancels and Parfonage-Houfes in good Repair. He in- quired farther of all unlawful Conventicles of Ana- haptiftS) and other Enemies of the Church > of all Oppofition to the Book of Common-Prayer ; of Marriages within the prohibited Degrees $ of the Neglect of Catechifing, the obferving Popifh Su • perftitions, and the Abufe of charitable Legacies : He took great Pains to rectify every Things which he found amifs, and to fupprefs all Remains of the Popijh Ceremonies and Fooleries. He Btjhop Ridley, Ixvii He had, not long before, received a Letter, in the King's Name, injoyning him, to fee, that all Altars in his Diocefe were taken away, and Tables put in their Room : And believing, that this might be a very ferviceable Expedient, to- wards bringing the People off from the Popifh Notions of the corporal Prefence, and propitia- tory Oblation of the natural Body and Blood of Chrift, for the Sins of the Dead and Living > he complied with this Order, without the leafl Re- luctance. And afterwards, when a Conteft arole, concerning the Form of the Lord's Board, whe- ther it fhould be made in Refemblance of an Al- tar, or like a Table, he declared for the latter Form > and gave a Precedent of it, in his own Cathedral of St. Paul's. In September, iff 2, being at his Houfe zx.Ha$- ham in Hertfordfhire, he went to wait upon the Lady Mary, who was then at Hun/den, about two Miles off j and offered his Service, to preach be- fore her the next Sunday. At this her Counte- nance changed, and fhe continued filent fof forae Time 5 and when at laft flic had recovered her felf, fhe told him, that the Doors of the Parifh- Church fhould be open, and he might preach, if he pleafed ; but that neither her felf, nor any of her Family, would come to hear him. The Bi- fhop replied, I hope, Madam, you will not refufe to hear God's Word. I cannot tell, anfwer'd fhe, what it is, which you call God's JVord : 'That is not God's Word now, that was God's JVord in my Father's Days. The Word of God, replied the Bifhop, is the fame in all Times -> but it is now bet- ter under flood, and praclifed, than in fome former Ages. At this fhe flew into an immoderate Paf- fion> and told him, with a great deal of Warmth, Ton darft not for ymr Life have vouched that to be f 2 God's lxviii The L I F E of God's Word) in my Father's Days, which you now preach -y and as for your new Books, I thank God, I never read any of them, nor ever will. She ad- ded a great many bitter Reproaches on the Re- formed Church of England, and on the Laws made in her Brother's Minority j and faid, fh.c did not think her felf bound to obey them, 'till the King was of Age, and injoined her. Af- ter this, {he afked the Bifhop, if he was one of the Privy-Council ; and he anfwering in the Ne- gative, fhe replied, You might well enough, as the Council goes now : And then fhe took her Leave in this Manner, My Lord, for your Kindnefs in coming to fee me, I thank you j but for your offering to preach before me, I give you no Thanks at all. Then the Bifhop was conducted into the Hall, and defired to drink j which he had no fooner done, but he immediately corrected himfelf, and with great Concern cried out : Surely I have done amifs ; for I have drank in that Place, where God's Word hath been rejecled ; whereas, if I had rememhred my Duty, I ought to have departed in" ftantly, and to havefhaken offtheDuft of my Shoesy for a Teftimony againft this Houfe. Theie Words he uttered with fiich Vehemence, that fome of the Hearers afterwards confeffed, that their Hair ftood upright on their Heads'thro' Terror. The Bi- fhop returned home very melancholy, and from this Interview feems to have contracted fuch a Preju- dice againft the Princefs, as made him afterwards concur the more readily with the Meafures ta- ken for her Exclufion. In the Beginning of the Year iff J, Bifhop Ridley preached before the King, who now be- gan to decay apace, at Weftminfter. The Subject he chofe to difcourfe upon, was Charity 5 and he, m very moving and affecting Terms, prefs'd the King, Bijhop Ridley. lxix King, to take Care,, that a conftant and fettled Maintenance fhould be provided for the Poor, The Sermon made fo great an ImpreiTion on the young King, that he fent for the Bifliopj and af- ter he had commanded him to fit down, and be covered, returned him his hearty Thanks for his good Exhortation 5 and defired him to commu- municate to him his Opinion, what would be the beft Expedient, effectually to bring to pafs fo great and good a Defign. The Bifhop was very much pleafed, to find the King's Inclinations fo for- ward 5 and, with Tears of Joy, told him, that the London Poor, by Reafon of their great Numbers, flood in need of his more immediate Concern -, and that he would therefore advife him, to order Letters to be wrote to the Lord Mayor and Al- dermen, to take this Affair into Consideration, and project a Scheme for the Relief of the Poor, who fwarmed in great Numbers about the City, The King approved of his Advice 5 and ordered Letters, to that Effeft, to be forthwith difpatch- ed, before he would permit the Bifhop to go out of his Prefence. Bishop Ridley, furnifhed with thefe Letters and Inftru&ions, delivered them to Sir Richard Dobbs, then Lord Mayor of London ; who imme- diately called together as many of the Aldermen -and Common-Council, as were thought fit to be advifed with in the prefent Bufinefs $ and not on- ly with great Earneftnefs pleaded the Caufe of the Poor, and preiTed them to a forward Zeal in this Affair $ but introduced Bifhop Ridley, into the Council-Chamber of the City, to be their Advocate, and to guide and aflift- himfelf and his Brethren in their Counfels. After diverfe Con- sultations, they refolved, that a general Contri- bution^ fhould be made by all the wealthy Citi- f 3 zens, hx The LIFE'*/ zens, to the Advancement of a Work fo highly conducing to the publick Good. To this End, they were fummoned to their refpe&ive Pariih- Churches, and there exhorted by the Lord May- or, their feveral Aldermen, and other grave Citi- zens, to contribute generoully and bountifully to this noble Defign ; and they were urged to it the more earneftly, by fetting before them the many great Advantages, that the City would reap, if the Poor were removed out of their Streets, Lanes, and Alleys, and bellowed and provided for in proper Hofpitals. It was therefore moved, that every Man fhould fignify, what he would give, towards the building and furnifhing fuch Hofpitals , and how much he would contribute weekly to their Maintenance, until they were fupplied with a more liberal Endowment. The Motion was readily accepted y every Man chear- fully gave according to his Ability y and Books were kept in every Ward of the City, in which the Sums, each Perfon had fubfcribed, were let down 5 which, when the Contribution was fi- nifli'd, were deliver'd by the Mayor into the Hands of the King's Commiilioners. In the Scheme drawn up for the Relief of the Poor, they were ranged under three Divifions : In the firft were placed the poor diftrefled Or- phans y in the fecond, the lick, lame, and infec- ted 3 in the third the lazy ana licentious Vaga- bonds. For the Orphans Chrift's Hofpital was provided, where they were furniihed with Necef- faries, brought Up in a religious and virtuous Man- ner, and fitted for fome honeft Bufinefs. The Hofpitals of St. 'Thomas in Svuthwark, and St. Bar- tholomew in Weft-Smithfieldy were appointed for the Reception of the wounded, lick, impotent, and maimed : And the King gave his Palace of Bridewell Bijhop Ridley; lxxi Bridewel^ erefted by Henry the Eighth, for the Reception of Vagabonds, fturdy Beggars, and Strumpets -y where they were to receive due Cor- rection, and be kept to hard Labour. For the better Endowment of this, and the other Hofpi- tals, and to furnifh them with a competent Main- tenance, the King difTolved the Hofpital, which Henry the feventh had founded in the Savoy, for the Support of Pilgrims and Travellers 5 but which was now employed to moil fcandalous Ufes, and made a Shelter for lewd and lazy Perfons, and the Harbour of Thieves and Vagabonds : And he gave their Lands, amounting to the Value of fix hundred Pounds per Annum, and all their Furni- ture, to the City of London, for the Maintenance of thefe new Foundations. The Duke of Northumberland was now the chief Favourite at Court > and hoped, by his In- tereft with the King, to raife himielf an immenfe Eftate, out of the Spoils of the Church. Thefe facrilegioqs Defigns Bifhop Ridley with great Courage oppofed -, which caufed him to fall un- der the Duke's Difpleafure. But the King was fo far from difapproving his hone it Zeal, that, a little before his Death, he nominated him to the See of Durham 9 to which notwithftanding he was never tranilated j the Troubles, that infued on the Lofs of that excellent Prince, preventing it. O n the Deceafe of the King, Biihop Ridley was fo unhappy, as to join the Lady Jane, and by Order of her Council, to undertake to defend her Title in a Sermon at St. Paul's Crois. And here he employed all his Rhetoric againft Queen Mary °9 he inlarged on the Calamities, which her Succef- iion leemed to threaten, and the Danger of the eftabliflied Religion from her Government : He f 4 ha- Ixxii The L I F E of harangued ftrongly on this Topic, alarming the People's Fears, and giving them an Account of the Converfation, which pafs'd between the Queen and himfelf, in the late Reign, when he offered his Service to preach before her -, and thence he infer'd, that fhe was unalterably fixt in her Mif- belief > and that Nothing could be expected from her Reign, but an utter Subverfion of the true Faith, the bringing in a foreign Power to tyran- nife over them, and the Ruin of all, that the late King her Brother had with fo great Labour and Difficulty eflablifhed. This was the only falfe Step Bhliop Ridley ever made •, the only Blemifh in his otherwife unfpotted Character. But this unfortunate Sermon made little or no Impreffion on the People : And notwithstanding the many juft Fears and Jealoufies of the Reformed, Con- science prevailed pver Intereft > and they flocked in to Queen Mary daily in great Numbers, 'till at lafr, all Oppofition fell before her. Bishop Ridley had now considered Matters coolly 5 and found, that his Paffions had been too ftrong for his Reafon, and hurried him into un- juftifiable Meafures : To make Reparation for which, he refolved to repair to the Queen, who was then at Framingham in Suffolk, to throw him- felf at her Feet, acknowledge his Fault, and fub- mit to her Mercy. But this Submiflion availed him nothing 5 for inftead of being favourably re- ceived by her, he was treated with, great Rude- nefs, fpoiled of all his Dignities, and fent Prifon- er9 on a lame halting Horfe, to the 'Tower. During his Confinement there, Secretary Bourne, and Mr. Feckenham, who was made Dean of St. PauFsj Dr. May being ejected, came to dine with the Lieutenant j and Bifhop Ridley was pur- pofely invited, that they might nave fome Confe- rence Bi/hop Ridley. lxxiii yence with him. The Difcourfe began, about the Definition of an Heretic ; whom Bourne defined to be, One, who ftubbomly and ftiffly maintained an Untruth. The Bifhop told him, he ought to have added, in Matters of Religion, and which concern an Article of Faith -, for Obftinacy in Untruths of another Nature cannot denominate a Man an He- retic. To this Bourne aflented -, and then Fecken- ham told them, that a Heretic might rightly be defined, Om, who does not believe , what the Scrip- ture affirms, but obftinately maintains the contrary : From which Definition he endeavoured to prove, that the Deniers of Tranfubftantiation were rank Heretics, fince they exprefily contradicted fo ma- ny Texts of Scripture, in which the Bread is cal- led Chrift's Body, and the Wine his Blood. The Bifhop allowed the Definition to be good ; but put him in Mind, " That all Texts of Scripture ^ are not to be interpreted literally $ that thrift " calls himfelf the true Vine, and the Door of the " Sheep, and that St. Paul fays, the Rock was Chrift ; which was fufficient to juftify him in op- ■4C pofing the generally received Notions of the 4C prefent Age, if he meant that by Univerfality ; and Ori- gen, who fays, that the fanclified Bread, as touch- ing its Subftance, goes down into the Stomach, and is caft out into the Draught, which itwereBlafphe- my to affirm of ChrifVs natural Body -y and Gela- ftus, who faith plainly, That the Subftance of Bread remains after Confecration. Bourne objected, that Vertullian and Origen were not Catholic in many Points, but had advanced diverfe lingular and er- roneous Notions. The Biihop anfwered, that no Catholic Writer had ever charged either of them with any Error, in Refpe£r. of the Doctrine of the Eucharift : And then he cited a PaMage from St. Auftin, in his Book de Doclrind Chriftiand, where he is expreflly laying down Rules for the Interpretation of Scripture -, one of which is, that Bifhop Ridley. lxxv that where the literal Senfe of a Precept feems to injoin fomething unlawful, it muft be underftood figu- ratively j and thence infers, that Chrift's Com- mand, to eat his Flefh, and drink his Blood, Teem- ing in the literal Senfe to require a Thing unlaw- ful and wicked, muit neceflarily be underflood in a figurative Senfe. Do you then, anfwered Bourne, make the Sacrament nothing but an empty Figure, as is affirmed in my Lord of Canterbury^ Book ? I fuppofe, you are no Stranger to the real Author of that Book j for it is commonly reported, that you had the chief Hand in compiling it. The Bifhop modeftly afTured him, " that the Book was compiled by a *c much greater Man than him $ and that the Doc- W trine of the Eucharift was therein orthodoxly " ftated, in Confutation not only of the Papifts^ M but thofe, who, in mad Oppolition to Pope- " ty, ran into the other Extreme he had men- " tioned. And as for his own Part, that he had " preach'd a Sermon at St. Paul's Crofs againfl " them, who maintained Doctrines derogatory " from the Dignity of the Eucharift. " Forty Tears ago, faid Feckenham, all were of our Opinion in the Doctrine of the Sacrament. They were as unanimous for the Pope's Supremacy, at that fimey replied Bifhop Ridley. To this Bourne anfwered, that the Supremacy of the Pope was built only on a pofitive Law of the Church, but the Corpo- ral Prefence was grounded on Chrift's own Words. The Bifhop fhewed him his Miftake, from the Pope's own Decrees, in the Canon Law > where it is faid, that the Church of Rome was advanced above all other Churches, not by any Sy nodical Con- ftitutions, or Decrees of Councils, but by the living Voice of the Lord, when he faid to Peter, *tu es Petrus, &c. and Subjection to this Supremacy is there required of all, as ncceilarv to Salvation. This lxxvi The LIFE/?/ This was the Sum of the Conference 5 and when Bourne and Feckenham took their Leave of the Biihop, they allured him, that they would never reveal the Particulars of it, to his Preju- dice. The Bifhop complained to them, of his Books being all taken away from him ; and Bourne promifed him, if he would fend him a Catalogue of the Books he wanted, that he would do his beft to procure them for him. I n the Beginning of Aprils 1 f sf 4, Bifhop Rid- ley ^ with Cranmer and Latimer ; were removed from the Tower to Oxford, to difpute concerning the Doctrine of the Eucharift. When they came there, they were fent to the common Gaol, called Bocardo: But a little before the Time flxt for the Difputation, they were parted from each other 5 and Bifhop Ridley was removed to the Houfe of Mr. Irifh, then Mayor of the City. W[h en he was firft brought before the Com- miflioners, which was on Saturday, April the fourteenth, there were thefe three Articles of- fered him to fubferibe > 1 . THE natural Body of Chrift, conceived of the blejfed Virgin, and his natural Blood, are really pre- fent 'in the Sacrament of the Altar, after the Confe- cration, under the Species of Bread andJVine. z. AFTER the Words of C on fe cration pro- nounced by the Prieft, no other Subftance doth re- main, but the Subftance of the Body and Blood of Chrift. 3. IN the Mafs is offered a propitiatory Sacri- fice for the Sins of the §iuick and Dead. These Articles he refufed to fubferibe, de- claring them to be grofs and dangerous Errors : Upon which they charged him with Inconftancy, pretending, that when he was Bifhop of Rochefter9 he had preached in Defence of Tranfubftantiation. This Bljhop Ridley. Ixxvii This he abfolutely denied $ and challenged them to bring any Perfon, who would affirm, that he had heard him preach fuch a Sermon. Then he. was afked, whether he would difpute againft thofe Pro- portions? To which he replied, that he thought it his Duty, as long as God continued his Life, to defend the Truth, both with his Mouth and Pen; but he defired Time, to prepare himfelf for the Difputation, and theUfe of fuch of his own Books, as were necefTary. This Requeft, they told him, could not be granted ; and notwithstanding all his Remonftrances of the Unreafonablenefs of their Denial, he could obtain no other Anfwer but this j that he muft difpute on Tuefday next, and he might confult what Books he pleafed, in the mean Time. O n "Tuefday the feventeenth of April, he was brought to the Divinity-School to difpute. His principal Opponent was Doctor Smith > a Man in- famous for the frequent Change of his Principles, according as it fuited befl with his Interefi : This Doctor was aflifted by Wefton, Cole, Trejham, Ogktborp, Harpsfield, and others. Bifhop Ridley was ufed, throughout the whole Difputation, with great Indecency and ill Manners j he was fre- quently interrupted in the mod material Part of his Argument, with the loud Clamours of the Pa- pifts, and tumultuous Outcries of, Blafphemy, Blas- phemy ; Reproaches were return'd him for Rea- lbns, and Revilings for Arguments. H e began, with reading his Judgment of the three Proportions ; which he introduced with a handfome Preface 5 wherein he protefted, iQ That " neither the Fear of Man, nor any of the Ter- " rors of this World, nor any Hopes of Gain a or Preferment, had ever had the lead Influence, w in determining him to that Opinion, which " he lxxviii The L I F E of CQ he was then about to declare $ but that he as derogating from the Merits of the Sacrifice of Chrift on the Crofs, who rncide there, by his own Oblation of himfelf, once offered, a full, per feci, and fufficient Sacrifice, Oblation, and Satisfaction, for the Sins of the whole World. To affirm, that other pro- pitiatory Sacrifices were ftill to be offered for our Sins, feemed to him, to detract from the All-fuf- ficiency of the pretious Blood of our blefled Re- deemer : And he thought it, befides, a grofs and ridiculous Contradiction, to fuppofe an unbloody Sacrifice to be propitiatory and expiatory j fince not only the univerfal Judgment of Mankind, but the divinely infpired Author of the Epiftle to the Hebrews, allure us, that without /bedding of Blood there is no Rcmijfion of Sin. An eucharifti- cal and commemorative Sacrifice he allowed, and cited the Teftirnonies of feveral of the Fathers, who are clear and exprefs for it : But he would not acknowledge any propitiatory Oblation, except that of, Chrift on the Crcfs > who by the Body of his Flefij reconciled us to God -> and by one Offering purged away our Sins, and made perfect for ever them that are fancHfind. 3 While Bijhop Ridley, lxxix While he was reading this, he was often interrupted > and at laft was forced to leave off in the middle, and give way to Doctor Smith j who began the Difputation, and was feconded by the reft of the Popijh Doctors. They, without any Regard to Order or Regularity, broke in confu- fedly upon one another j endeavouring to over- whelm the Bifhop with a Multitude of Oppo- nents, and run him down with Noife and Cla- mour. But he was too well vers'd in the Con- troverfy concerning the Eucharift, to be filenc'd by any of them j and anfwered all their Argu- ments with great Learning and Judgment : Not- withftanding which, at the Clofe of the Difpu- tation, JVefton had the Confidence, to boaft of an intire Victory over him 5 and giving the Sig- nal to the reft, they departed in a tumultuous Manner, crying out Victory, Victory, the Truth has prevailed. To prevent being mifreprefented, Bifhop Ridley drew up a brief Account of the Sum of this Difputation ; which, when the Po- fijb Controverly was hot, in the Reign of the late unfortunate King James, was reprinted, with his little Treatile of the Lord's Supper, at the Theatre in Oxford. Three Days after the Difputation, the Com- miffioners met at St. Marfs > and the Bifhop was brought before them, and again required to fub- fcribej which he ftill refufing, they proceded to the Sentence of Excommunication againft him, as a convict Heretic. Upon this he told them, that tho' driven out from their Society, he did not doubt, but his Name was written in Heaven $ whither this Sentence would fend him, fooner than by the Courfe of Nature he fhould other- Wife have gone. To which Weft on profanely re- plied, If you go to Heaven in this Faith, then I will lxxx The LIFE of will never come thither , as I am thus perfudded. The Bilhop foon after wrote to Wefton $ putting hirn in Mind, how he had promifed him, that he ihould have a farther Hearing, and complaining of his being, notwith Handing this Promife, con- demned unheard : But no Notice was taken of his Letter. Mr. Irijh, in whofe Houfe he was confined, being a Man of a meek and gentle Difpofition, ufed him with great Kindnefs and Civility : Bui his Wife, who was a bigoted Zealot, and natu- rally of a morole and favage Temper, took all Qccafions to crofs and difturb him ; and check'd her Hufband, for giving him too much Liberty* When he could get an Opportunity to write, without being overlook'd by the Spies, who were thick about him, he employed it in directing Letters to his Brethren inPrifon> exhorting them to Conflancy in fuffering for the Truth, and to feal with their Blood the holy Doctrine they had preached. He wrote particularly a Letter of Reconciliation to Bifhop Hooper 5 defiring, that fince they agreed in the fubflantial Points of Re- ligion, all former Differences about Circumftanti- als might be forgotten ; and profeding, that with his whole Heart he loved him, for his conftant and undaunted Profeffion of the Truth, He wrote alfo three larger Treatifes 5 the flrft intitled, A Lamentation for the Change of Religion in England, with a Comparifon between the Doclrine of the Gof- pel, and the Romifh Religion, and fome wholefome Inftruclions to all Chriflians, how to behave them* felves, in 'time of Tryal : The fecond was called A lafi Farewel to all his true and faithful Friends in God, with afharp Admonition to the Papifts j and the third, A Farewel to the Prifoners for Chriil's Gojpel, and to all, who are in Exile for the fame. i On Bifljop Ridley. Ixxxi O N the 28ch of September, a Commiffion was fent down to Oxford, from Cardinal Poole, the Pope's Legate, to Brooks Bifhop of Glocefter, White Biihop of Lincoln, and Holiman Biiliop of Briftol, for the Tryal of Bifhop Ridley and Biihop Latimer, for Herefy : And on the lad of the laid Month, Bifhop Ridley was brought be- fore the Commiilioners, then fitting in the Di- vinity-School. At his Entrance, out of Refpecl: to the Queen's Authority, by which he fuppofed they fat, he flood bare-headed 3 but when, upon reading their Commiffion, he learn'd that they were the Cardinal's and the Pope's Delegates, he put on his Cap. This the Bifhop of Lincoln relent- ed -y and admonifhed him, to fhew more Refpecl: to the Cardinal's Birth and great Merits, and to the Authority, with which the Pope had invefled him. The Bifhop replied, that he was ready to pay all due Refpecl: to the Cardinal's Perfon, as deicended of the regal Blood, and juftly efteem- ed for his great Learning and Virtue -y but that when he confidered him as the Pope's Legate, he could not fhew any Reverence or Refpecl: to- wards him ; left he ihould thereby feem to counr tenance the ufurped Supremacy of that fpiritual Tyrant. Whereupon, after three Admonitions, he frill perfifting to give the fame Anfwer, one of the Beadles of the Univerfity was ordred to take his Cap off his Head. After this the Bifliop of Lincoln, in a icng Oration, exhorted him, to recant his Errors, and return to theUnity of theChurch,which was found- ed on St. Peter, and derived by lineal Succeffion from him in the Bifhops of Rome , down to the pre- fent Age ; whofe Supremacy all the holy Fathers of the Church acknowledged : .He put hirn alio in Mind, that he had been confecrated Bifliop, Ixxxii The LIFE of according to the Roman Ordinal -y and that in the Reign of King Edward^ he had preached up Tran- fubftantiation, and exhorted Gardiner to ftand up refolutely and boldly in Defence of it, againft all Oppofers. Bifhop Ridley, in Return, told him, " That he knew of no Errors he had to recant 5 " the whole of his Doctrines and Perfuafions in " Religion being grounded on the infallible Tefti- u monies of the Word of God 5 that the Church u was built, not on St. Peter's Perfon, but on his " Confeflion j and that, tho' many honourable " Titles were, in the Writings of the Fathers, u given to the See of Rome, it was not on Ac- \ count of any fuch Primacy, as was now claimed tc by the Pope > but becaufe Rome was the Imperial cc City, and its Bifhops as remarkable in thofe " early Ages, for the Purity of their Doctrine, and cc Sanctity of their Lives, as they were now in- t; famous for the contrary. " He confefTed, that he had indeed been once of their Perfuafion j but " that That was no more a Reafon, why he " mould always have continued fo, than St. Paul's " having once perfecuced the Chriftians was, why " he fhould for ever have remained a Perfecutor. "" He denied the Charge of having preached up Tranfubihintiauon, or exhorted Gardiner to de- fend it 5 and gave them a true Account of the whole Affair, which was this. Gardiner and he were in Commifiion, to examine fome Anabapifls in Kent-, who, among other wild and extravagant Doctrines, advanced fome dangerous and blafphe- mous Pofitions concerning the Sacrament of the Altar, which they profanely called, the Sacrament of the Halter, with many other fuch irreverent and impious Speeches. Again!]; thefe Wretches, he had exhorted Gardiner to defend the Doctrine of the Eucharift > and in Opposition to, them, he had 1 ilrenuoufly Bifbop Ridley. Ixxxiii ftrenuoufly afTerted the high Dignity of that ho- ly Sacrament : And what he had then faid, con- cerning the real and fpiritual Prefence of Chfift, to all. worthy Receivers of the facred Symbols, they now perverted, as if he had fpoken it of the cor- poral Prefence by Tranfubftantiation. After this Reply of Bifhop Ridley , the Bifhop of Lincoln returned to his Oration y and having harangued on the Visibility of the Catho- lic Church, and endeavoured to fhew, that the Pope's Supremacy was not at all inconfirtent with the juft Rights of the fupreme civil Power , he again exhorted him, to return to the Unity of the Church, and acknowledge the Authority of the Pope to be juftly reftored, as the whole Realm had already done. Bifhop Ridley anfwered, a That cc in the Controversies of Religion, he had guided " himfelf by the excellent Rule of Vincentius Li- *f rinenfis 5 which is , where one Part of the Church M is infecled with Herefy7 to prefer the IVhole be- and that in the Mafs is no propi- tiatory Sacrifice for the Quick and Dead -, which AfTertions were falfe, heretical, and contrary to the holy Catholic Faith. Bifhop Ridley defired, that he might be allowed Time to coniider, what Anfwer he fhould return •, which he would do, if they pleafed, the next Day. They told him, they expected an immediate Anfwer -y but that he fhould notwithstanding have Liberty to add, diminifh, or alter any Particulars of it, on the Morrow, accord- ing as he law expedient. The Bifhop replied, that the like Promife had been made him, at the public Difputations, and yet afterwards violated : For which Caufe, he could not depend upon their being fincere with him nowj and that he wrould define Leave to fpeak but three or four Words. The Biihop of Lincoln ilill prefled him, to give a di- rect and immediate Anfwer, affirmatively or ne- gatively, to the Articles alleged againft him j and told him, that inftead of three or four Words, lie fhould the next Day be heard forty. Upon which, having firft entred his Proteft againft the Authority of the Pope, and declared, that he did not intend, by anfwering to the Charge, to ac- knowledge, that they had any jufl Power, as De- legates Bifhop Ridley. lxxxv legates of the Bifhop of Rome, to fit in Judgment: over him -9 he replied in the following Manner : cc That, as to the firft Article, he iledfaftly believed " the realPrefence of the Body and Blood of Chrift " in the Eucharift, by Grace and Efficacy, ftrength- cc ning and refrefhing the Souls of all worthy Com- " municants, and nouriftiing them to everlaft- " ing Life j but that he denied fuch a grois Kind " of Prefence, as the Patrons of Tranfubitantiation c< afferted. " As to the fecond, " That after the " Confecration, the Bread and Wine ceafe to be cc common Bread and Wine, and become not on- cc ly commemorative Figures ot'Chrift's Body and 4C Blood, but Means of Grace, effectually convey- cc ing to the Souls of the Faithful, all the Benefits a of Chrift's Body broken, and his Blood fried for " us ; but that the true and natural Subftances of " Bread and Wine do frill remain : " To the third, " That Chrift, on^the Croft, made one perfect Ob- " lation for the Sins of the World, which cannot " be reiterated 7 and that the Communion was an u euchariftkal , but no propitiatory, Sacrifice. " Thefe hisAnfwers were wrote down by the Nota- ries ; and when they had acquainted him, that he muft attend them again, the next Day at eight, in St. Mary's Church y and that, in the mean Time, he might write his Mind concerning thofe Arti- cles more fully and expreflly y they remitted him into the Mayor's Cuftody. The next Morning, he was again biought before them, and required to give in his Anfwer to the Articles alleged againfl him , upon which, he took a Sheet of Paper out of his Bofom, and began to read it y but the Bifhop of London or- dered one of the Beadles, to take it from him. Bifhop Ridley complained of this hardUfage* but they told him, they would know the Contents g 3 of lxxxvi The LIFE/?/ of the Paper, before they permitted it to be read. When they had perufed it, the Bifhop of Lincoln faid -, it was not fit to be read, in the Audience of the People, it contained fo many Blafphemies : To which Bifhop Ridley replied, that, except two or three Lines, there was nothing in it, but Pafla- ges collected from the Writings of the Fathers, for the Confirmation of his Doctrines. But all he could plead was in vain ; for they would not fuffer the Paper to be read, yet ftill required him, to anfwer to the Articles : He faid, he had given them his Anfwer in Writing, and had nothing farther to urge. Then the Biihop of Glocefter began to ex- poftulate with him -, intreatinghim, not to rely too much on his frail Understanding, nor be wife in his own Conceit, but to fubmit his private Judg- ment to the Authority of the Church ; adding, That the Reformation wa* built on a very weak and fandy Foundation 5 Latimer pinning his Faith on Cranmer^ Cranmer on Ridley, and he relying on his own fallible Reafon, and lingu- lar Fancy -, that he pretended indeed, to quote the Scriptures, Fathers, and Councils; but that in interpreting them, he would be guided on- ly by his own prejudiced Judgment -, that a hea- vy Woe was denounced by God, againft all fuch felf-fuincient Perfons -y that the Avians ^ and all other Separatifb, had ever pretended to have the Scriptures on their Side y and that if an Appeal was allowed in Matters of Faith from the Tribunal of the Church, there would be no End of Controversies, and Heretics would multiply in infinitum" Bifhop Ridley began to make a handfome Defence, but was not furTered to proceed : And being prefTed and intreated to recant, he undauntedly replied, " That the Religion which " he Bifhop Ridley. Jxxxvii u he profefTed, was grounded on the Word of God ; " and therefore he could not, without committing cc a grievous Sin againft his Creator, and without " the extreme Peril of his own Soul, renounce or " deny it. " Then he deflred, that according to their Promife the Day before, he might be permit- ted to give in his Reafons, why he could not, with a fafe Confcience, admit of the Pope's Au- thority : To which the Bifhop of Lincoln anfwer- ed, thar. he had promifed him indeed, when he deiired to fpeak three or four Words the Day before, that he mould this Day be allowed to fpeak forty, and that he would be as good as his Word s but that he mould not be fuffered to fpeak a Syllable more, than the Number prefcribed in that Promife. Accordingly, when Bifhop Ridley began to fpeak, before he had finifhed his firifc Period, they cried out, that the Number was ex- pired, that he had been heard forty Words ac-> cording to Promife -, and compelled him to be filent. After this, Sentence was pronounced againfl him j the ErTecl: of which was, to declare him an obftinate and incorrigible Heretic, and to ad- judge him to be degraded from his Epifcopal, and all other Eccleflaflical Orders, to be excommuni- cated majori excommunicatione^ and to be deiiver'd over to the fecular Power, to be punifh'd accords ing to Law. O n the fifteenth of October •, the Bifhop of Glocefler^ attended by the Vice- Chancellor, and other Heads of Colleges, came to the Mayors Houfe, where Bifhop Ridley was confined.-, and offered him the Queen's free Pardon, on Condi- tion of his Recantation : But he told them, that he had declared his Mind fully before j that he was pot to be moved from theProfeffion of the Truth, g 4 by lxxxviii The L I F E of by any Terrors of this World j and that he* was ready to feai the Doctrines he had preached with his Blood, whenever it fhould pleaie God to call him to that Tryal. Upon which, the Bifhop of Glocefter proceded to degrade him from the Dignity of the Priefthood j for he pretended, not to allow him to be a Bifhop, tho' he was coniecra- ted by their own Ordinal y and having, by Force^ put the Popifo Veftments upon him (he all the Time protefiing againft their Procedings, and the ufurped Authority of the Pope, by whole Com- miffion they a&ed ) they performed all the ufual Solemnities of the Degradation of a Prieft. Some were for having him gagged, that he might not fpeak againft the Pope y at which, he fhook his Head, and lighed : And when they came to that Part of the Solemnity, where they pretended to deprive him of the Qfftce of preaching the Go* fpel, he meekly lifted up his Eyes to Heaven, and faid, O Lord God, forgive them this their Wicked- nefs. When they had ended, he defired Leave to fpeak y but theEiinopof Glocefter io\&h\m, that he was out of the Church, and it was unlawful to hold any Conference with him. Then, faid he5 jince you "will not vouch fafe to hear me, I refer my Caufe to my heavenly Father, the juft and righteous Judge. When they were going away, he intreat- cd them, to intercede with the Queen, in behalf of thofe poor Men, who having taken Leafes from him, were ejected by Bonner , and more particularly for his poor Sifter, whom that un- grateful Man had fpoiled of all me had in the World. He told them, he had drawn up a Sup- plication to her Majefty in their Behalf, which he read to them , and when he came to that Part, which reined to his Sifter, he could not fpeak for Tears. When he had done weeping, he read the Bifhop Ridley. lxxxix the reft of the Petition ; and the Bifhop of Glo- cefter, who was much affected with it, confefTed, that his Requeft was fo reafonable and juft, that he thought himfelf obliged to fpeak to the Queen about it 5 and that he did not doubt, buthefhould prevail. But in this he was miftakenj for if either Juftice, or Gratitude, could have availed any Thing with that mifguided Princefs, fhe would have re- membred, how Bifhop Ridley had interceded for her, when King Edward feemed refolved to come to Extremities with her, on Account of her ob- {tinate Averfion to the Reformation -, and would never have fuffered him, who preferved her Life, to lofe his own, by fo unrighteous a Sentence. Bishop Ridley, tho' the next Morning was appointed for his Execution, did not abate any Thing of his ufual Chearfulnefs : He wafhed his Beard, and his Feet> and as he fat at Supper, told them, that he invited them all to his Wedding j and particularly wiihed, that his Sifter would at- tend him. His Difcourfe was fo moving, that Mrs.IriJh, who before had always ufed him rough- ly, could not refrain from Tears. The Bifhop bad her not mourn for him 5 for tho' his Brcak- faft was iharp and painful, yet he did not doubt, but his Supper would be fweet and pleafant* and that they, who wept for him, did not love him, but envied his Felicity. When they arofe from Table, his Brother-in-Law offered to watch with him all Night •> but he iefufed it, afturing him, that he intended to go to Bed, and fhould fleep as quiet and undifturbed, as ever he had done in his whole Life. T« e Place appointed for this inhuman Trage- dy,was on the North-fide of theTown, over-againft Baliol-Colkge -, whither Bifhop Ridley was conduct- ed by the Mayor and Bailiffs. As he palled by Bo- cardpy xc the L I F E of tardo, he looked up, in hopes of feeing Cranmef at the Window, and taking his Leave of him 5 but the Archbiihop, being then engaged in a Dif- pute with a Spanijh Fryar, could not attend there. When he came to the Stake, he ftood with his Hands and Eyes lifted up towards Hea- ven, and prayed a fhort Space : After which, fpy- ing Bifhop Latimer, who was to be burnt at the Fame Stake with him, he ran to him, embraced and kiffed him, and with a chearful Countenance exhorted him, to be of good Courage -> for God would either afliiage the Fury of the Flame, or give them Strength to abide it. Then he went to the Stake, and kiffed it > and kneeling down, prayed earneftly to God, that he would enable him to endure with Chriftian Fortitude that fiery Tryal > and bleffed his holy Name, that he had been pleafed to call him to fo great an Honour, as to differ for the Truth. This Prayer ended, he went afide, and talked in private with Biftiop Latimer, till the Sermon, ordered to be preached at their Execution, was to begin. The Preacher was Dr. Smith, whofe Incon- stancy and unfettled Principles I have before taken Notice of 5 and the Text he chofe for this Occa- ilon, was, 1 Cor. xiii. 3. Though I give my Body to ke burned, and have not Charity, it profiteth me nothing. The Scope of his Difcourfe was, to fhew ; " That it is the Goodnefs of the Caufe, and not " the Nature of the Suffering, whichconftitur.es which grievous Torture he endured with the Conftancy and Fortitude of a primitive Martyr. At laft one of the Standers-by pulled off, with his Bill, fome of the uppermoft Faggots, and gave Vent to the Flame j Bimop Ridley in the mean Time praying to God, to have Mercy upon him, and to receive his Soul. When the Flame reached the Gunpowder, he expired, and fell down over the Chain into the Fire. The great Station he had formerly been in, the many excellent Virtues he was indowed with, and the fingular Learning, for which he was admired, could not but heighten the Melancholy of this dif- raal Spectacle -y and extorted Tears from his bit- tereft Enemies. The Lord Dawes, who was his Kinfman, offered the Queen ten thoufand Pounds, to fave him from the Stake ; But fherefufed it, and would hear of no Interceflion for him 3 Gardiner and Bonner having made her inflexible, and deaf to all Petitions for Mercy. And now, let us take a brief View of the ma- ny eminent Graces and Virtues of this moft wor- thy Prelate, and illuftrious Martyr. ' Nature had inrich'd him with the moft ex~ quidte Abilities and Endowments ; he had a clear Apprehenllon, a prompt Wit, an acute Method of Realbning, a pregnant Invention, a graceful and ready Utterance, and a.ftrong and lively Me- mory. His unwearied Application to his Studies, while Bijhop Ridley. xciii while at Cambridge^ and his great Proficience in Philofophy and Divinity, were the Subject of uni- verfal Admiration. He fet himfelf particularly, with all poffible Serioufnefs and Induftry, to read and underftand the holy Scriptures j and above all peculiarly ftudied St. Paul's Epiftles, which he could repeat by Heart, in the original Greek. . In the Pulpit he diftinguiftied himfelf, by the Clear- nefs and Perfpicuity, the Beauty and Exactnefs, of his Difcourfes, and by the great Infight he gave his Audience, into the true Senfe of the moft dif- ficult Paflages of Scripture y in expounding which, there were none who could go beyond him, and few who came near him. He reproved the Vices- of thofe Times, with the greater!: Impartiality -y and yet with that Sweetnefs and Tendernefs, that gentle and mild Infinuation, that the moft obfti- nate Offenders could not but love and thank him, for his charitable Corrections and Admonitions. His Humility was as great as his Learning y he was a Stranger to all Oftentation and Vain-glory, and abhorred no Vice more, than Pride and Self- Sufficiency. His Letter to Bifhop Hooper is a lad- ing Monument of his wonderful Humility, Meek- nefs, and Modefty y in which, he fo far extenuates the faulty Obitinacy of that miftaken Man, as to chufe rather to charge himfelf with Folly, than to feem, at that Juncture, to lay the lean: Blame on one, who was aPrifoner for the common Faith. When promoted to the See of Roche fler^ and afterwards to that of London^ tho' it might feem requifite for him, to have entred into a married State; that his domeftic Concerns, andHoufhold Cares, might be the better difcharged, and look'd after ; yet he chofc, rather to confide intirely in the Honefty and Induftry of his Servants, than to divorce himfelf fo much from his beloved Stu~- -l diss* xciv The L I F E of dies, and private Exercifes of Religion, as he fore- fa w, a conjugal State would require. He is in- deed reckon'd by Sanders, in his Book de Schif- mate AnglicanOy among the married Clergy : But no Regard is to be had to that Author, in any Thing y his whole Book being fluffed with falfe and idle Tales, and the moft groundlefs and ab- furd Calumnies on the Reformed Church of Eng- land. I have before taken Notice of his regular Oeconomy, his conftant Devotion, his Diligence in Preaching, his Zeal, not only againft Popery, but againft all dangerous Deviations into contra- ry Extremes, and his brave Opposition to the facrilegious Defigns of fome of the leading Men at Court y and fhall therefore add nothing farther on thofe Heads. The Irregularities of his Clergy, which were much increafed, by the Connivance, not to fay Ex- ample, of his PredecefTor Bonner , he corrected fharply , and tho' it created him no fmall Envy and Opposition, went through with it feverely and impartially 3 fufpending and difcharging thofe, whom no Exhortations and Admonitions could re- claim. He neither feared or fpared the greateft, nor overlooked and defpifed the meaneft. In all the Courfe of his Life, he fhewed himfelf of too brave a Spirit, to be awed from a faithful and con- fcientious Discharge of his Duty, by any Terrors oa Threatnings j and of too generous a Heart, to be bribed from it, by any temporal Intereft, or the moft large and tempting Promifes. I f in any Thing he feems to have fallen fhort of fo fair a Character, it was, in his Conduct on the Death of King Edward 9 when he preached fo ltrenuoufly againft the Succefiion of the Princeis Mary: And yet, even as to this, much maybe faid in Bijloop Ridley. xcv in his Vindication. The Marriage of that Lady's Mother with King Henry was evidently contrary to the Law of God, as interpreted by the univer- fal Content of primitive Antiquity > and in Con- fequence thereof, her Birth was to be looked on as inceltuous, and her pretended hereditary Right as abiblutely null and void. She could indeed claim by a parliamentary Right 5 but of the Va- lidity of that Right, and whether it could not be legally fet afide by King Edward's Will, was the Province of the Judges and Counfellors, not the Bifhops, to determine : And it is no great Wonder, that a Man of Bifhop Ridley's Humili- ty, mould reflgn his own private Judgment to their Authority, in an Affair, which lay fo intire- ly within their Sphere, and was altogether foreign to his own. H 1 s Charity kept Pace with, if it did not ra- ther exceed, his other Virtues : And whatever he could fpare from Charges abfolutely necefTary, he fet apart for pious and charitable Ufes. He was continually exciting the Rich to Acts of Mercy and Liberality j and to lay out the Superfluities of their Eftates, in cloathing the Naked, feeding the Hungry, relieving the Sick, and refrefhing the Bowels of the Poor. He would often vifit the Hofpitals, and contribute liberally to the poor mifeiable Objects of Charity, there under Cure 5 and when he took any Perfons with him, whofe Circumftances would not allow them to give as generoufly as he did, he would privately fupply them with Money, that they might be able to contribute, in as ample a Manner as himfelf. He was very kind and liberal to the Exiles at Frank- fortj and in other foreign Parts, in the Reign of Queen Mary 5 and when he could fpare any Thing from his own neceflary Expences, being then in Prifon3 xcvi The L I F E of &c. Prifon, he fent it over to them, for the Relief and Support of the poor deflitute Sufferers, fo- journing there amongft them. And when thofe unhappy Differences broke out, about the Ufe of the Liturgy, he wrote a very moving Letter $ ex- horting them to adhere ftedfaftly to the Form of public Worfhip prefcribed in that excellent Book 5 exprefling theutmoftAftonifhmentat theRallinefs and Prefumption of Mr. Knox and his Party > and challenging them, to fhew any Particular, con- trary to the holy Word of God, in the whole Englifo Liturgy j the Purity and Perfection of which, he every Day expected, to be called to confirm with the Tefiimony or his Blood. To fum up the Whole of his Character in a few Words : He had the good Nature of a Gen- tleman, the Eloquence of an Orator, the Acute- nefs of a School-man, the Profoundnefs of aPhilo^ fopher, the Wifdom of a Counfellor, the Forti^ tude of a primitive Martyr, the Zeal of an Apo- flle, the Mortification of aReclufe, and the Cha- rity and Piety of a Saint. He was the Delight of the City, Court, and Country, and the Admiration of his own Age -y and thofe noble Foundations of Chrift-Churchi St. Thomas^ and St. Bartholomew^ will be his laiting Monument, and make his Me- mory pretious to all fucceding Generations, T H E [ xcvii THE LIFE O F Dr. Thomas Goodr ich, Bifhop of E LT. HIS worthy Prelate was defcended from an antient and wealthy Family * and was born at Kirby in Lincolnjhire^ and educated at Corpus-Chrifti-College in Cambridge. He took his firft De- gree in x\rts, in if 10, the fame Year with Cran- mer and Latimer > commenced Mailer in 1/14; and in iptf, was Proctor of che Univerfky. He applied himfelf to his Studies with unwearied In- duftry > and acquired a great Reputation, for his uncommon Proncience, not only in Divinity, but in the Knowledge of the Civil and Canon Law. His great Merit foon recommended him h to xcviii The LIFE of to the Favour of King Henry ; who fent for him to Court, advifed with him in the moft difficult Affairs of State, and employed him in frequent Embaffies to foreign Princes. In his Reign he commenced Doctor of Laws -, and on April ip, if 34, was confecrated Bifhop of Ely, in Archbi- fhop Cr miner's Chapel at Croydon. He continu- ed Bifhop of that Diocefe, above twenty Years j and finding the Palace at Ely old and ruinous, at his own Charge repaired and beautified it, and built a fpacious and magnificent Gallery on the North Side of it. He was a great Favourer of the Reformation $ and on Account of his lingular Learning, was confulted with, and employed in the moft important Affairs relating thereto. He had a great Hand in drawing up 'The lnftitution of a Chriftian Man, (for a more particular Account of which Book, fee the Life of Archbifhop Cran- fner^ p. xi, xii.) And was a fincere Promoter of pure Religion, and a Patron to all learned Men, who, he thought, might be of Service, towards the Abolition of the Papal Tyranny and Superfti- tions, and the Reftitution of true primitive Chri- ftianity. Among thefe he had a particular Efteem for Dr. Richard Cox, whom he made his Chap- lain 5 and by his Intereft at Court, prevailed to have the Education of the young Prince Edward committed to his Care. After the Death of King Henry, he was found fo ferviceable in promoting the regular Pro- grefs of the Reformation, and Co ufeful a Coun- iellor in all difficult Affairs both of Church and State j that it was thought neceffary to beftow a fuitabie Reward on him, for his great Services. Accordingly he was fworn into the Privy- Coun- cil ; and in iffi, was made Lord Chancellor of England. He is, on this Occafion, much abufed by Bifhop Goodrich. xcix: by Dr. Burnet , who, not content with a large In- vective againft him, for accepting a Poft, lb in- confiftent with the Function and Duty of a Cler- gyman, as he pretends 5 goes on to load his Me- mory, with a heavy Accufation of Inconftancy in Religion, turning with every Tide, and refolving not to fuffer for the Reformation in Queen Ma* ry's Reign. But this is a moil malicious and groundlels Charge, a bafe and unworthy Slander, on a Perfon, to whom our Reformed Church is fo much indebted : And had Dr. Burnet been but «s free from thofe Crimes, as the worthy Prelate, whom he fo fcurriloufly reflects on, he had left a much fairer Character behind him, and been in greater Repute with impartial Pofterity, than he is now ever like to be. But to return to Bifhop Goodrich. While Chancellor, he was admired by all, for his impar- tial Diltribution of Juftice 5 he had the Bleflings and Prayers of the Poor, and the Favour and Efteem of the Rich : His greatefl Enemies could not but acknowledge him gentle, juft, and gra- cious 3 and his molt intimate Friends, when they brought a bad Caufe before him, found him in- flexible, fevere, and unprejudiced. Having a great Efteem of Bifhop Day's Learning, he laboured earneftly to reduce him from his Prejudices, and difpofe him to a favourable Opinion of the Re- formation -y but could do no good on a Man fo wil- ful and obftinate. He was one of thofe, who drew up that excellent Book, The Reformation of the Ecclefiaftical Laws : And at the Requeft of King Edward^ put the great Seal to the Inftru- ment for the Succeflion of the Lady Jane Grey. This was the Reafon, why upon the Fall of that Lady, the great Seal was taken from him, with- in two Days after Queen Mary came to London. h z. And c The LIFE ofBp. Goodrich. And tho' it was thought fit, for the prefent, to let him enjoy the Benefit of the general Pardon ; yet there is no Queftion to be made, but that he would, amongft the reft of the Martyrs, have been brought to the Stake for his Religion *, had it not plealed God to prevent it, by taking him to himfelf, on the tenth of May, iff 4. He died at Somerfham, of the Stone, and lies buried in the Middle of the Prelbytery. On his Tomb is this Infcription, Thomas Goodrichus, annis plus minus 10 hujus Ecclefice Epifcopus, hoc loco fepultus eft, Duobus Anglic illuftrijjimis Regibus, varus £5? Re* Hgionis & Rei-publica Muneribus, pergratus fuit : For is enim apud exteros Principe s ftepe Legatus 3 domi quidem, cum Regi Edvardo, ejus nominis fexto^ aliquandiu Confiliarius extitiffet, magnus tandem f alius Anglias Cancellarius : Chariorne Principi propter fingularem Prudentiam, an amabilior Popu- lo propter Integritatem £5? Abftinentiam fuerit, ad judicandum eft perquam difficile. Thus englifhed by Bimop Godwin; Thomas Goodrich, for twenty Tears Bifhop of this Churchy lies buried in this Place \ a Man very acceptable unto two noble Kings of this Realm, for many Aclions both concerning the Church and Commonwealth : For abroad he was employed in frequent EmbaJJdges to foreign Princes; and at home , after he had been of the Privy-Council awhile unto King Edward, the fixth of that Name, he was made at loft High-Chancellor of England. Whe* ther he were more clear unto his Prince for his fin-' gular Wifdom, or more beloved of the Commonalty^ for his Integrity and Abftinence^ it is even very hard to fay. THE [ci] THE LIFE O F Dr. Henry Holbech, Bifliop of Lincoln. E was born at Holbech in Lincohjhire^ and educated in the Univerfity of Cambridge^ where he commenced Doctor of Divinity in 15-35-. He feems to have been but of mean Pa- rentage, and to have taken his Name from the Place of his Nativity 5 it being fome- times wrote Henry Rands of Holbech in Lincoln- jhire : But his Learning and Piety have acquired him a Name much more illuflrious, than the greateft Titles derived from a long Race of noble h 3 Anceftors, cii The LIFE ofBp. Holbech. Anceftors. In the Reign of Henry the eighth, Anno i f 3 f, he was made Lord Prior oiWorcefter 5 and in if 41* on the Erection of the new Cathe- drals, was the firft Dean there. He was a great Favo- rite of Biihop Latimer ; at whofe Recommendation he was confecrated Suffragan Bifhop of Briftol^ on the twenty-fourth of March^ i?$J. In June if 44, he was prefer'd to the See olRocbefter, and tranflated from thence to Lincoln^ in 1^47. He •was one of thofe Divines, whom that great Patron of Learning, Archbiiliop Cranmer^ had a particu- lar Refpe£r. for -, and was of much Ufe in reform- ing and fettling the Church. He lived but a fhort Time, after his Promotion to the See of Lincoln; for in the Beginning oi Auguft^ iffi, he departed this Life, having icarcc enjoyed that See five Years. THE [ ciii ] THE LIFE O F Dr. JOHN SKIP, Biihop of Hereford. E was brought up in Gonvile-Hatt in Cambridge -y and acquired fo great Re- putation for his Learning and Piety, that he was nominated to a Fellow* fhip in Cardinal Wolfetfs new Foun- dation at Oxon; but he refufed to accept it. He took his firfl Degree in Arts in if if, commenced Mafler in ifi8, Batchelor of Divinity in if 3 3, and Doctor in if 3f- Being one of the mod ce- lebrated Preachers of his Time, he was often ap- pointed to preach at Court. Queen Anna Boleyn had a particular Refpect for him, and made him h 4 firfl civ The L I F E of Bp. S k i p. fir ft her Chaplain, and afterwards her Almoner : In which Station, he was very ferviceable, in re- commending many poor Students to her Charity, and introducing Men of eminent Learning into her Family 3 particularly Dr. Matthew Parker, af- terwards the moil worthy Archbilhop of Canter- bury. In if 34, he was fent down to Cambridge, to preach againft the Pope's Supremacy, and to give Satisfaction to the Scrupulous, concerning the Reafonablenefs and Equity of throwing off that Ufurper's insupportable Yoke. The fame Year he was prefented to the Vicaridge of thack- fied'm Efex j and in if 36, was made Arch- Dea- con of Dorfet, and chofen Mailer o£Gonvile~HalL In if 37, he was confecrated Biihop of Hereford, and continued in that See twelve Years and four Months. He died at London in iff i, in Time of Parliament, and was buried in the Parifh-Church of St. Mary Mont-alt. THE [cv] THE LIFE O F Dr. Thomas Thirlby, Bifhop of Weflminfier. HIS unfortunate Prelate was born at Cambridge ) and educated in Trinity- Hall^ in that Univerfity : He was chofen Fellow of theHoufe $ and com- menced Batchelor of the Civil Law in ifzz. Doctor in if 28, and Doctor of the Ca- non Law, in if^o. He was a Man of great Learning, and in much Efteem with Dr. Butts^ King Henry's Phyfician, who recommended him to the Favour of that Prince. King Henry firft promoted him to the Deanery of the royal Chapel $ and afterwards, when he erected the Bifhoprick of Weftminfter^ out of the Spoils of the Monafteries, nominated him, to be the firft Bifhop of that See. He was confecrated, December 1 p, 1^40. Being well cvi The L I F E of well (killed in both the Civil and Canon Law, and in all other Refpects a rnoft accomplifhed Statefman * he was often employed in weighty Embaflies to foreign Princes 5 which he always difcharged to the King's great Satisfaction. During the Reign of King Edward, he concurred in all the Meafures taken towards a Reformation 5 and there was a more than ordinary Friendship and Intimacy, be- tween him and Archbilhop Cranmer. By the Archbifhop's Intereft, when the Biihoprick of JVefiminfter was diffolved, and re-united to the See o£ London) in 1 f f 0, fhirlby was prefer'd to the Dio- cefe o£ Norwich) where he continued four Years. O n the Acceflion of Queen Mary9 he went over to the Church of Rome -, but on what Mo- tives, it is hard to determine. In iff4, he was tranflated to Ely, vacant by the Death of Bifhop Goodrich) and fworn into the Privy-Council : And on the Reconciliation of the Realm to the See of Rome) he was fent to return the Pope Thanks, for his fatherly Affection to this Kingdom. But not- withstanding his Revolt to the Romijh Superftiti- ons, he was far from approving the bloody per- fecting Spirit of thofe Times : He continued the fame meek, difcreet, merciful Man 5 and could never be brought to think, that the fhedding the Blood of his Fellow-Chriftians was doing God, or his Church, good Service. When the Court put him on that unacceptable Office, of going down to degrade Archbilhop Cranmer) knowing well the Lenity of his Nature, and the great Love he had for that Prelate, they joined Bonner in Commiffion with him -y that his fierce and un- governed Temper might be a Counter-balance to the tender and companionate Difpofition of Bifhop Thirlby. Before the Archbilhop was brought to his Tryal, Thirlby had intreated Bonner % to Bifhop Thirl by. cvii to ufe him gently and civilly j and importuned him, till he obtained a Promife, that he would : And when that Zealot, forgetting not only his Word, but all Civility and good Manners,inveighed againft the Archbifhop, in moil indecent and op- probrious Terms, he often rebuked him for his In- folence, put him in Mind of his Promife, and re- quefted him to have done. His Concern for the Archbimop was fo great, that the Tears ran down his Cheeks in continued Streams -y and if he could have preferved him from the Stake, by his Inte- reft with the Queen, there is no Doubt, but he would have rejoiced, togivehimfuch a noble In- fiance of his Gratitude, for the many Obligations he had received from him. In the Reign of Queen Elizabeth, he chofe rather to lofe his Bifhoprick, than comply with the Reformation : And preaching fome bitter Ser- mons againft it, he was taken into Cuftody, and fent to the Tower. But he had not been there long, before it was thought expedient, to reward his gentle Ufage of the Favourers of the Reformation, during the Reign of Queen Mary, with more civil and courteous Treatment -, and to remove him to Archbifhop Parker's Houfe at Lambeth. Here he enjoyed the Company of Bifhop Tonftall, and was ufed in a moft kind and obliging Manner. In i f 6$, the Plague breaking out in London, he obtained an Order of Council, to be removed from thence to the ArchbifTiop's Seat at Becke/born : And tho' the Archbifhop did not think it proper, immediately to receive him into his Family, as coming from a Place infected j yet he provided him a convenient Lodging, and took Care to fupply him with all Neceflaries. When ArchbifTiop Parker returned to Lambeth, he brought Vthirlby up with him ; who lived there, with great Satisfaction and Con- tent, cviii The LIFE ofBp. Thirlby. tent, the reft of his Days. He died, Auguft z69 I fjo 5 and was, at the Archbifhop's Charge, de- cently buried, in the Chaneel of Lambeti* Church » where a fair Marble-Stone was laid over him, with this brief Epitaph infcribed on a Brafs-Plate, Hie jacet Thomas Thirlby, olim Epzfcopus Elien- JiS) qui obiit) 16 die Augufri, Anno Domini^ 1 5*70. H e was a Man of ftri£f. Virtue and Piety, and a Patron and Encourager of Learning : He was a great Mailer both of the Civil and Canon Law, and excellently qualified for the Difcharge of the moil; difficult and important Affairs of State. In Divinity he feems not to have been fo good a Pro- ficient j and his Reading ki that Science was more difrufe, than his Judgment acute and folid. And to this we muft impute his Relapfe into the Po- pijlo Errors > not to any fecular Views, or fordid Hopes of Interefl, which a Mind fo mortified to the World cannot be fuppofed to have been go- verned by: And his fuffering for thofe Principles, under Queen Elizabeth^ is a clear Evidence of his being fix'd by ftrong and infuperable Prejudices, In that Perfuafion. Perhaps the impious Sacrilege of fome of the Courtiers, who were loudefr, in their Clamours againil Popery, and the fcanda- lous Havock they made of the Patrimony and Fur- niture of the Churches, might ftagger his weak Minds and incline him to think, that That could not be a good Caufe, which had fuch Men for its Patrons. But, however it were, his Gentlenefs and Kindnefs to the Reformed, his meek and patient Submiffion to the Sentence of Deprivation, and his decent and refpecTful Carriage to Archbifhop Par- ker^ merit the greateil Commendation. He gave fix Vicaridges to J 'efus- College in Cambridge. THE [ cix ] THE LIFE O F Dr. GEORGE DAT, Bilhop of Chichefter. HIS Prelate is by no Means to be reckoned one of the Compilers of the Liturgy > for, when it was fw nim'd, he refufed to fubfcribe it^ and protefted againft its being eftablifh- ed by Act of Parliament : However, as he had the Honour to fit in the Committee appointed for compiling it 5 I thought proper, to give the following brief Account of him. He ex The L I F E of He was born at Newport in Shropflnre, and educated at Cambridge, where he was elected Fel- low (not of Kings College, as the vulgar Error is) but of St* John's. He was admitted Fellow of rhat College Sept. 19, if zi -, and in if 2,8, was chofen Univerfity-Orator. In this Office he ac- quitted himfelf with Honour 5 and the Determi- nation of the Univerfity againft the Pope's Supre* macy was drawn up chiefly by him. In if 37, he commenced Doctor of Divinity, and in July the fame Year, was chofen Matter of St. John's-College, where he continued but a fhort Time 5 for in June, if 38, being then Vice-Chancellor, he was removed to the Provoftfhip o£ Kings-College, which he enjoyed ten Years and upwards. In May, if 43, he was confecrated Bifhop of Chichefler 5 whence it appears, that Mr. Collier is guilty of a very grofs Miftake, when he makes him to be the Bifhop of Chichefler, who opened Lambert's Tryal, in 15-38. This Miftake he ran into, on the Au- thority of John Fox, of whom at other Times he expreftes the utmoft Contempt \ and it is the lefs excufable, becaufe Fox's Miftake in this Matter was long ago corrected by Mr. Strype, in his Me-* moirs of the Life of Archbifloop Cranmer. In if 47, the faying private MalTes being laid afide in Kings-College, Day wrote a threatning Letter to the Vice-Provoft and Fellows \ charg- ing them with Perjury, and the Breach of the Statutes, and requiring them, to make no Innova- tions in Religion, as they would anfwer the con- trary at their Peril. I n the Reign of King Edzvard, Bifhop Day fhewed himfelf an open Enemy to the whole Re- formation j and not only gave great Offence, by his wafpifh Opposition to the Englifh Liturgy, but did his utmoft, to prevent any Alterations in the Bifhop Day. cxi the then received Opinions and Ufages. In jipril^ if 49, he preached a very warm Sermon at Court, againlt Tranfubftantiation j which was fo furpri- fing a Thing from a Man of his Principles, that King Edward mark'd it down in his Journal, as one of the notable Occurrences of that Year. But he afterwards made the Papifls ample Satisfaction for this falfe Step j for in i f f o, he went about his Diocefe, preaching againil all the Meafures that had been taken towards a Reformation 5 and raifed fo many Jealoufies and Difcontents among the People, that Dr. Cox was forced to be fent into Suffex, to preach down the Popiih Super- flitions, and to quiet and fettle the difturbed Minds of the Populace. On Account of thefe factious Sermons, and his obitinate Refufal to take down the Altars in his Diocefe, and put up Tables in their Stead, he was (after much Pains had been taken to convince him, but without Effect, by Archbifhop Cranmer, Bifhop Ridley ^ and Bifhop Goodrich) committed to the Fleet' Prifon > and in September •, iff 1, he was depri- ved. In June, iff 2., he petitioned, for his Health's Sake, to be removed out of the Fleet, into a bet- ter Air ; and accordingly was committed to the Cuftody of Bifhop Goodrich, who ufed him with great Civility, and would often argue with him in a friendly Manner, and endeavour to bring him off from his Prejudices : But Day was too great a Bigot, to hearken to Reafon, or to allow any Argument againfl the Romijh Doctrines its due Force and Weight. O n the Acceflion of Queen Mary, he was a great Favorite at Court j and was Angled out to preach the Coronation-Sermon. He preached alfo at King Edward's Funeral > and endeavoured to excufe the King on Account of his Minority, 1 and cxii The L I F E of and to incenfe the People againft the Reformed Bifliops, for having mifled and feduced him. He would alfo have had the whole Funeral-Service performed, after the Popifh Order 3 but Archbi- ihop Cranmer would not fuffer it, and officiated himfelf, according to the Englijh Liturgy, to which he joined the Solemnity of a Communion. DAY, being now re-inftated,* by the Queen's Authority, in his Bifhoprick, fhewed his Refent- ment for his pad Sufferings, by his inhuman and barbarous Carriage towards the Reformed. He ufed Billiop Hooper in particular, in a very inde- cent and unchriflian Manner, loading him with all the fcurrilous Reproaches, that the moll bit- ter Malice could fugged : And it is not to be doubted, but that he would have proved a fecond Bonner ; had it not pleafed God, to remove him out of this World, on Augufi <5, ifj*6\ After this Account of Dayy I believe, eve- ry impartial Reader will think it a great Honour to the Englijh Liturgy, that a Man of his Spirit and Principles refufed to fubfcribe it : Efpecially, when to what has been faid before, I have added the following remarkable Inftance of his uncha- ritable and unchriifian Temper. When his Bro- ther, William D ay ^ (who afterwards, in the Reign of Queen Elizabeth », was promoted to the See of JVinchefier) being in great Want, not only of Books, but of the very Neceflaries of Life, ap- plied to him for Relief, he refufed to give him a- ny Thing -y and'fternly told him, that he thought it a Sin to relieve thofe^ who were not of the true Churchy and that therefore he muft not expecJ any thing from him. So intirely had his blind Zeal deftroyed all the Impreflions of natural Affeftion in hirn. * The Bijhop Day. cxni The only Things I can find, faid in his Com- mendation, is, that he was a florid Preacher, and being Matter of a graceful Elocution, and an un- common Strength of Memory, was much fol- lowed and applauded : But then it is to be con- fidered, that there was little Solidity in his Ser- mons, and that they were chie'fly calculated for fetting a fpecious Glofs on dangerous and grofs Errors j that his Admirers were the Weak and Illiterate, and that Men of honeft Principles and found Judgments, faw through, and defpifed him. THE [ cxiv ] THE LIFE O F Dr. John Taylor, Bifhop of Lincoln. JF the Birth and Parentage of this great Prelate, and noble ConfefTor, I find no Account. Cambridge had the Honour of his Education -, where he took his firft Degree in Arts, in if z%. About this Time he was elect- ed Fellow of gtueerfs- College ; and in If22,5 was Proctor of theUniverfity. Soon after, he came *ip to London ; and diftinguifhing himfelf, by his learned and ufeful Difcourfes from the Pulpit, he was prefented to the Rectory of St. Peters in Cornhill) and was indu&ed on the fourteenth of Jpriiy The LIFE ofBp. Taylor/ cxv jiprtl) if 5(5. In 15*38, he preached, at that Church, in Defence of Tranfubftantiation j up- on which Lambert.) who was one of his Auditors, brought him in Writing feveral ftrong Arguments from Scripture, Reafon, and the earlieft Fathers, againft that abfurd Doctrine. This Paper he un- fortunately communicated to Dr. Barms, a rigid Lutheran, who carried it to Archbifhop Cranmery and the Archbifhop not being yet convinced of the Falfenefs of that Doctrine, the fatal Confe- quence of this was, that a Profecution was com- menced againft Lambert for Herefy, and on his Refufal to recant, he was fentenced to the Stake. This unhappy x^ccident was a very fenfible Af- fliction to Taylor, who was an Enemy to all Per- fection for Confcience fake j and was befides convinced, by Lambert's Arguments, that Tran- fubftantiation had no Ground in Scripture, or pri- mitive Antiquity, but was one of the grois Errors of the latter and darker Ages. After this Conviction, he became a ftrenuous Oppoferof that Doctrine* and was imprifoned for a fhort Time, on Account of his public Opposition to the Six Articles. In if 38, he commenced Doctor of Divinity 5 and in July the fame Year, was chofen Mailer of St. John's-College. This Station he poffeffed (even Years, or upwards j but by Reafon of the conti- nual Differences between him and the Fellows, enjoyed but little Satisfaction in it. In 1 5*42, Com- plaints being made againft him to Bilhop Goodrich* their Vifitor, that worthy Prelate came down to Cambridge j and by his prudent and difcreet Ma- nagement, compofed all their Differences, and fet- tled the Affairs of the College, to their general Sa- tisfaction. But he had not been long gone, before their old Mifunderftandings revived y and the College continuing in a perpetual Flame, Dr. Tay- i 2. lor cxvi *fhe LIFE of Bp. Taylor. lor grew weary of fo tineafy and troublefome an Office, and refigned, or, as the Phrafe is in the Books, abmcatet), in 15-46*. It is very proba- ble, that the religious Difputes, then on Foot, might have no fmall Share, in increafing the Ani- mofities between him and the Fellows, and widen- ing thofe Breaches, which would otherwife have been eafily clofed. I n 1 f 48, he was advanced to the Deanery of Lincoln 5 and on the Accefllon of King Edward^ was unanimoufly chofen Prolocutor of that no- ble Convocation, which laid the firft Foundati- ons of our Reformed Church . He was very fer- viceable in all the Meafures then taken, towards the Reftitution of the pure and uncorrupt Reli- gion of the antient Chriftians. He was a ftrenuous AfTertor of the Lawfulnefs of the Marriage of the Clergy j and his Difcourfes on that Subject, made the greater Impreflion on his Auditors, becaufe he was himfelf a fingle Man, and had declared his Re- folution never to enter into the conjugal State. The fame might be obferved of Bifhop Ridley, and Dr. Redmayne j who, on Account of their profefTed Celibacy, were thought molt unexceptionable Ad- vocates for the Marriage of the Clergy > and free from the leail Sufpicion of being byaiTed, as Per- fons interefted in that Side of the Queftion. I n June, 1 f f 2, Dr. Taylor was confecrated Bi- fhop of Lincoln, at Croydon Chapel, by Archbi- fhop Cranmer, Bifhop Ridley, and Scary Bifhop of Rochefter. The See having been kept vacant, almoft a Year after the Death of his PredecefTor, Bifhop Holbech-y the Revenues of it were, in the mean Time, fo plundered, and parcelled out a- mongft the Courtiers, that there was none of all the rich Manors belonging to it left, except that otBugden, with fome few Farms and Impropria- tions s The LIFE ofBp. Taylor. and was very happy in his Ex- pofitions of the molt difficult Paffages of Holy Scripture. He was an eminent Pillar of our Re- formed Church 5 and though he was deprived, by his untimely Death, of the Glory of actual Mar- tyrdom, yet he had the Honour to be a Confeflbr for the Reformation 5 and, if a Will to feal the Doctrine of CbriJFs Truth with his Blood, can de- nominate a Man a Martyr, may glory in that il- Juftrious Title alfo. i 3 THE cxviii The L I F E of THE LIFE O F Dr. RICH ARD COX, Bifliop of E L T. HIS great and learned Prelate wa? born at Whaddon^xn Bucklnghamjhire^ in the Year i4pp> and inftrudted in the firft Rudiments of Learning, at Eaton School -y from whence he was elected to a Scholarfhip, at Kings- College in Cambridge^ in the Year if ip. Soon af- ter he had taken his firft Degree in Arts, he was, pn Account of his great Learning and Piety, re- moved to Oxford •, and prefer'd to be one of the junior Canons of Cardinal Wolfe fs new Foundation in that Univerfity. In December if if, he Was admitted ad eundem j and in the February follow- ing! Bifhop Cox. cxix ing, kept an Aft for his Mailer's Degree, which was conferred on him, in July, ifz6. He was reputed one of the greater!: Scholars of his Age j and his poetical Compofitions were in much E- fleem, and univerfally applauded by the ben: Judges. His Piety and Virtue were not in- ferior to his Learning, and commanded the Re- fpect of all impartial Perfons : But fhewing him- felf averfe to many of the PopiJJj Superflitions, and declaring his Opinion freely concerning the Corruptions, under which the Church laboured j he incurred the Difpleafure of the Governors of the Univerfity, was flrip'd of his Preferments, and thrown into Prifon, on Sufpicion of Herefy. A s foon as he was releafed from his Confine- ment, he left Oxon *, and fome Time after, was chofen Mailer of Eaton School •, which was ob- ferved to flourifti, in a very remarkable Manner, as long as he continued there. In i f 37, he com- menced Doctor of Divinity, in the Univerfity of Cambridge , and was made Arch-Deacon of Ely 5 and foon after was admitted Doctor in the Uni- verfity of Oxon. In January, 15*43, he was ad- vanced to be Dean of the new-erected Cathedral of Ofney, near Oxford •> and in 1 f 46, when that See was tranfiated to Chrift-Church, he was alfo made Dean there. Thefe Promotions he obtain- ed, by the Interell of Archbifhop Cranmer, and Biihop Goodrich, to the lall of whom he had been fome Time Chaplain j who had both a great Va- lue for him, on Account of his excellent Learning and Virtue : And by their Recommendation, he was chofen Tutor to the young Prince Edward, whom he inflructed with great Care in the true Principles of Religion, and formed his tender Mind to an early Senfe of his Duty, both as a Chriflian, and a King. i 4 Qy cxx The L I F E of O n the Acceffion of that Prince to the Throne, he was a great Favorite at Court $ and was made Canon of Windfor^ a Privy- Councellor, and the King's Almoner. In 15-47, he was Chancellor of the Univerfity of Oxon -, and in 1 f 40, Dean of TVefiminfler : And about the fame Time, was in Commiffion, to vifit the Univerfity of Oxford^ to purge it of all Popijh Superftitions, and to re- concile them to the EngJifi Service. He was, during his Stay there, prefent at Peter Martyr's Difputations cencerning the Eucharift, which he opened with a learned Oration 5 and in a fecond Speech, at the Clofe thereof, applauded the ex- cellent Conduct of that worthy Man, who had fo fuccefsfully triumphed over the united Strength of the mod noted Champions of the Church of Rome, In if fo, he was ordered to go down in- to Sujfex^ and to endeavour, by his learned and affecting Difcourfes from the Pulpit, to quiet the Minds of the People, who had been difturbed by the factious Preaching of Day^ Bifhop of Cbi* chefter : And when the noble Defign of reform- ing the Canon Law was in Agitation, he was ap- pointed one of the Commiffioners. B o t h in this and the former Reign, when an Act was brought in for giving all Chantries, Col- leges, &c. to the King, thro' Dr. Cox's powerful XnterceiTion, the Colleges in. both Univerfities were excepted out of that Act. Qjjee n Mary had not been long in PoiTetfion, before he was ilrip'd of his Preferments, and com* mitted Prifoner to the Marjhalfea. He was indeed foon difcharged from this Confinement 5 but fore- feeing the inhuman Perfecution, likely to infue, he refolved to withdraw out of the Realm, and retire to fome Place, where he might be fuffered to enjoy the free Exercife of his Religion, ac- 4 " cording Bifhop Cox. cxxi cording to the Form eftablifhed in the Reign of King Edward. This he thought fo pure and per- fect an Order, for the whole public Service of the Church -y that it was not only an ^nconceiveable Grief to him, but alfo Matter of the greatefl AftoniiTiment, to hear of the rafTi Procedings of the Exiles at Franc fort y who had thrown aiide this excellent Liturgy, and fet up a ftrange Form of Worfhip, modelled after the French and Ge- neva Platform : And not content with thefe In- novations, they had condemned feveral Particu- lars in the EngliJJj Service, as PopiJJj and Super- ilitious y and wrote to the reft of the Englijh Exiles at Zurich, and Strafburg, to lay it aiide, and join in their new-fangled Service. They had alfo fent to confult Calvin's Opinion y and having drawn up a pretended Abflract of the Englijh Li- turgy, full or grofs and fcandalous Mifreprefenta- tions, and in theClofe allured him, that they con- cealed many Things, not fo much out of Shame, as Pity •, they requeued him to oblige them with his x4.dvice and Judgment concerning it. Calvin, who was not yet recovered from the Mortifica- tion of his being rejected from having any Hand in our Reformation, returned them an Anfwer to their Mind 7 and charged the Liturgy with retaining much of the Dregs of Popery, and con^- fifting of many tolerable Fooleries, which ought tQ be better corrected, and fome of them clean taken away. But in this his Malice out-ran his Wit j elfe he would have remembred, that no Foolery is tolerable in the public Worfhip of God, and not have tacked thofe two Words together, in fo abfurd and ridiculous a Manner. However, this jLetter of his farther inflamed the factious Spirits of the Party y and having fet Knox, whom they had fetched from Geneva, at their Head, they mangled mi cxxii The LIFE of and defaced the Englifi Service, and intermix'd fo much of the French and Geneva Order, with what they retained, that the Beauty and Decency of the public Worfhip was intirely loft 5 every graceful Rite and primitive Ufage being dii- charged, to make Way for fome of their novel Singularities. The News of this was a very fenfible Afflic- tion to Dr. Cox : It pierced him to the very Soul, to have the excellent Service of our Church thus bafely and unworthily defpifed and calumniated ; and that noble Army of Martyrs, who at the Stake had expreffed fo high an Efteem of the Liturgy, and fealed it with their Blood, traduced as Fa-. vorers of Popery and Superftition : And he was refolved, let the Danger of the Enterprife be what it would, to go and vindicate the Liturgy againft all Oppofers 3 and, if poffible, to reclaim thefe miftaken Zealots, from their groundlels Pre- judices againft it. He came to Francfort, on the thirteenth of March, ifff 3 and brought with himdiverfe other learned and godly Men, well affected to the Eng- lijh Service, and ready to concur with any Me- thod, that mould be thought expedient, for its Reftitution. Their firft Attempt was, to introduce the Repetition of the Refponfes after the Mini- fter, which had been prohibited by this new Or- der. This occafioned great Clamours among the Puritan Faction 3 and they fent to Dr. Cox, to ad- monifh him to deiift 3 but he, with an undaunted Refolution, replied, that he would not recede from the Englifi Liturgy 3 and that he would have the Face of an Englifi Church eftablifhed there. Accordingly, the Sunday following, he directed one of the Clergy, whom he had brought over with him, to go up into the Pulpit, and fay the Lit am $ Bifhop Cox. cxxiii Litany y he, and the reft of the Friends to our Church, refponding in a devout and regular Manner. This fet Knox all in a Flame 5 and it being his Turn to preach in the Afternoon, he declaimed intemperately againft the Liturgy, calling it fuperftitious, impure, and imperfect j declaring, that he would oppofe it to the laft 5 and preilimptuoufly affirming, that the prefent Perfecution was a Judgment on the Church of England, for their Slacknefs in reforming : For which unworthy Reflections on our excellent Bi- mops, and the regular Confutation of our Re- formed Church, he was, as foon as he came out of the Pulpit, feverely reproved by Dr. Coxy who fully anfwer'd all his Objections, and made it evi^ dent, that how great foever his Zeal was, it was not according to Knowledge, These Differences being now come to a great Height , it was thought proper, to fix a Day, when both Sides might have an impartial Hear- ing, and thofe Matters be debated at large. The Tuefday following was the Day appointed 5 and when they were afTembled, a Motion was made, that Dr. Cox9 and his Companions, might be al- lowed the Privilege of voting in the Congrega- tion. The Puritans oppofed this with great Ve- hemence y and infifted, that the prefent Contro- verfy fhould be firft decided , and that they mould be obliged to fubferibe the Difcipline, before they were allowed that Privilege. They alfo pretend- ed, that fome of Dr. Cox's Company, lay under the Suspicion of having been at Mafs in England, and that others had fubferibed the Do&xines of the Church of Rome : By which malicious Slan- der, they thought fo to incenfe the Congrega- tion againft them, that they mould not be allow- ed a farther Hearing. But this Calumny was foon cxxiv The LIFE of foon confuted -9 the firft Part of the Charge be- ing wholly faMe and ground lefs, and the latter af- fecting none, but Mr. Jewel, whofe Repentance was as public as his Offence : And therefore, tho* this idle and wicked Afperfion had at firft made fuch Impreflion on the Congregation, that they withflood the Admiflion of Dr. Cox, and hft Friends j yet, when they had been allowed to fpeak in their own Vindication, they cleared them- felves, fo fully and fatisfactorily, from that Impu- tation, that Knox himfelf intreated to have them admitted. And now, the Majority being on their Side, they declared for the immediate Reilitution of the EngUJh Liturgy -> and forbad Knox, if he continued obftinate in his Oppofition to it, to of- ficiate any longer in the Congregation. Upon this, Whittingham, a leading Man a- mong the Puritans, made his Complaint to the Senator Glauber ge, by whofe Means they had ob- tained the Licenfe for a Church : And he inter- poling in the Difpute, commanded two of the moil eminent of each Side to be felected, to con- fult, and agree upon a decent Order for the pub- lic Service j and when they had fettled it, to make a Report of their Procedings to him. On the Church-fide were appointed Dr. Cox, and Mr. Lever j and for the Puritans, Knox and Whitting* ham. But when they came to a Conference, be- fore they had gone thro' the Morning- Service, their Differences grew fo high (Dr. Cox flrenuoufly infilling on the Reilitution of the Liturgy, and Knox and Wbittingham obllinately rejecting it) that the Committee was forced to break up, with- out Effect The Puritans immediately addrefTed the Senate, making grievous Complaints againft the Church -Party, and reflecting feverely on the Obftinacy and Incompliance of Dr. Cox. By this Addrefs Btfhop Cox. cxxv Addrefs they fo far prevailed, as to obtain an Or- der from the Magi Urates, that the Congregation ihould conform, in Doctrine and Ceremonies, to the French -> and that thofe, who refufed to fub- mit, ihould quit the Town. Dr. COX, who faw it was but loft Labour, at prefent, to flrive againft the Stream, confented to comply with this Injunction of the Magiftrates > till he could have an Opportunity of laying be- fore them a clear and impartial Account of Things, and convince them of the Juftice of his Caufe. It was not long, before he had the Happinefs, to effect this : And becaufe Knox, by his fawning and difTembling, had work'd himlelf into then- good Efteem, and pretended to be more zealoufly and heartily affected towards them, than any on the Church-fide •, he thought it expedient, to de- tect his Hypocrify, and give them a true Idea of the Spirit of the Man. This he did, by ihewing them a Book, wTrote by Knox, intituled, An Ad- monition to Chriftians \ in which he had moft bit- terly reviled and abufed the Emperor, calling him a worfe Enemy of Chrift than Nero $ and fpeaking many obnoxious Things, bordering on Treafon. The Magiftrates, being willing to act impartially in this Affair, fent for PWoittinghanty Knox's intimate Friend > and giving him the Book, with the Paffages, which were complained of, marked out, they commanded him, to bring them an exact Verfion of thofe Paffages into Latin, by one in the Afternoon. When they had received his Verfion, and confidered it, after a fhort De- liberation, they fent Knox a Command, to depart the City : Otherwife, they let him know, they ihould be obliged to deliver him up to the Em- peror, if upon Information concerning this pefti- lentBook, he Ihould fend to demand him. The cxxvi The L I F E of T h E'Banifhment of Knox was a fatal Blow to the Puritan Faction, and now they loft Ground confiderably j for a Petition being prefented to the Magiflrates, fubfcribed by three Doctors and thirteen Batchelors of Divinity, befides diverfe others of inferior Degree, for the Eftablifhment of the Englijh Liturgy, it was received in a mod gra- cious Manner > and the Liturgy was commanded to be ufed by all the Englijh Exiles : Particular Or- ders were alfo given to Whittingham and his Party, not to prefume to oppofe, or difpute a- gainll it. PVhittingham upon this, replied, that he was willing to let them, who had fuch a fond Etieem for the Book, enjoy the full and free Ufe of it > but that he hoped, that himfelf, and his Friends, might have the Liberty, to join them- felves to fome other Church. This Indulgence, Dr. Cox forefaw, would be of moft pernicious Confequence , and therefore requefted, that it might not be allowed : At which IVhittingham, took Fire, and challenged him to a public Dilputa- tion. But the Magiflrates, who knew Whining- barn's obftinate Temper, and ungoverned Pailion, and had feen, by his Conduct at the late Conference, how unlikely it was, to bring him to any reafon- able Accommodation, refufed to fuffer it. The Puritans, extremely mortified at thefe Procedings, applied again to old Glauberge, to interpofe in their Behalf : But he knew them too well now, ever to be milled by their Artifices again, and gave them a flat Denial. On the twenty-eighth of March, Dr. Coxy\vho had now gained an intire Victory, fent for all the EngUJJj Clergy to his Lodgings •, and acquainting them with his Succefs, propofed to them, to fet- tle the Church after the EngliJJi Order, and to ap- point and fix Church-Officers. The Puritans i exclaimed Bijhop C o x, cxxvii exclaimed againft the Reception of the Liturgy, and murmured at the Perfons appointed to be Officers in the Church j' but they were told, that the Common-Prayer was eftablifhed by the Magi- ffcrates, under whofe Protection as long as they continued, it was their Duty to obey them in all Things lawful -y and that the Church was not to be left unfettled, and in Diforder, to gratify their peeviih and pcrverfe Humours. When the Af- fairs of the Church were regulated, Dr. Cox pro- ceded to form a Kind of an Univerflty > and ap- pointed a Greek and an Hebrew Lecturer, a Divi- nity-Profeflbr, and a Treafurer for the Contribu- tions remitted from England. A s foon as Things were thus fettled and com- pofed, he wrote to Calvin, to give him an Account of his Procedings, and to excufe his not having confulted with him in thefe Affairs. The Let- ter was fubferibed by fourteen of the chief of the Congregation. Calvin, in his Anfwer, railed at the Church-Ceremonies, condemned their ftrict Adherence to the Liturgy, and prefTed them, to comply with the Scruples of the difTenting Par- ty. And indeed, what other Anfwer could be expect- ed, from a Man, who always was mod fevere in his Cenfures, upon whatever himfelf had not a principal Hand in? But this Anfwer of his taking no Eftect, the Puritan Faction began to think of removing, and fetting up feparate Congregations, in another Place : And, to vindicate themfelves from the Guilt of Schifm, with which they were charged, they wrote to the Congregation, de- firing to have the Caufe refer'd to four Arbitra- tors, to whofe Decifion they would ftand. This, they were told, was a moll uhreafonable Requeft ; and that it would be great Folly, when every Thing was fettled in a regular and decent Order, to cxxviii The: LIFE of to undo all again, and refer the Decifion to Ar* biters. Dr. Cox farther told them, that there was more of Wilfulnefs and Obftinacy, in thefe pre- tended Scruples of theirs, than real Confcience 5 and handibmely expofed their ridiculous Propofal, of referring Controverfies in Religion to Arbi- ters. He ailed, what they would think of them, who in^ the Difputes concerning the Sacraments, Predeftination, and Free-will, mould agree to chufe four Arbiters, and to believe in thofe Points, whatever theyfhould determine? And whether it was not as foolrfh and abfurd, to refer the public Worfhip of God, and the Difcipline of the Church, to the fame Method of Decifion? After this, fome warm Words pafTed on both Sides ; and the Pu- ritans departed in a Rage, and retired to Bajil and Geneva. • Dr. COX, hoping, that all Things were now well fettled at Francfort, and that by their Depar- ture, all future Occafion of religious Difputes would be removed, withdrew to Strajburgh^ for the Satisfaction of converting with Peter Martyr 5 with whom he had contracted an intimate Friend- ihip at OxoYi) and whom he loved and honoured, for his great Learning and Moderation. After the Death of Queen Mary, he re- turned to England \ and was one of thofe Divines, who were appointed to review the Liturgy : And when a Difputation was to be held at Weftminflery between the Papifts, and the Reformed Clergy, he was the chief Champion againft the Romijlo Bi- fhops. He preached often before Queen Eliza- beth in Lent ; and in his Sermon at the Opening of her firft Parliament, in moll affecting Terms exhorted them, to reftore Religion to its primi- tive Purity, and difcharge all the Popijh Innova- tions and Corruptions. Thefe excellent Difcourfes, and Biftjop C o X. cxxix and the great Zeal, he had fhewn, in Defence of the Englijh Liturgy, at Francfort, (b effectually re- commended him to the Queen's Efteem, that fhe rewarded his eminent Services, by nominating him to the See of Ely, vacant by the Deprivation of but thro' the un- reafonable Oppofition of fome of the chief Cour- tiers, this noble Defign mifcarried a third Time. A s he had, in his Exile at Francfort, been the? chief Champion againfl the factious Innovations of the Puritans > fo he now continued, with the fame Vigor and Refolution, to oppofe their tur- bulent and feditious Attempts, againft the Difci- pline and Ceremonies of the Church. He labour- ed, by gentle Ufage and learned Arguments, to bring back the feduced , and by timely and whole- fome Severities, to quell and fupprefs the obfti- nate and incorrigible. He reviewed and corrected the learned Writings of Dr. Whitgift, in Anfwer to Cartwright, the principal Incendiary 5 and when Gualter, a learned Calvinifi, had declared againft prefling the Ceremonies on their weak Confidences, he, in an excellent Letter, expoftulated with him, for being fo free in his Cenfures, when he had heard but one Side, gave him an impartial Account of the State of the Cafe, and fo fully convinced him, that Gualter wrote to beg Pardon for his Rafh- nefs, and promifed to give the Church public Sa- tisfaction. This he accordingly performed, in the Dedication prefixed to his Homilies on St. Paul's firftEpiftle to the Corinthians, addrefs'd toBilhop Cox, and thole other Bifhops, whom he had con- verfed with, when Exiles in Germany -, in which he condemned all Separation on Account of Things indifferent, ju (lifted the Governors of the Church, in Btfhop Co x. cxxxi in impofing fuch Ceremonies, as contributed to the Decency and Order of public Worihip > and compared the fchifmatical Spirit of the Puritans to that of the Donatifts^ fo infamous in Ecclefiaftical Hiflory, for their Separation from the Church of the firit and pureft Ages. Bishop Cox, having convinced this learned Foreigner, aud gained him over to be an Advo-^ cate for our Church, hoped, that his Authority would have a good EflFedt on the Puritans^ and incline them to Obedience and Conformity. But in this he found himfelf miftaken -> for they con-* tinued, with the fame mad Obftinacy, to oppofe the Ceremonies of the Church, to revile and de^ fame its Bifhops in fcurrilous and feditious Libels, and to poilbn the Minds of the People with their pernicious and fatal Principles. Whereupon he wrote to Archbifhop Parker^ to go on vigoroufly in reclaiming or punifhing them, and not to fink, or be difheartned, at the Frowns of thofe Court- Favourites, who protected them > alluring him, that he might expect the Bleffing of God on his pious Labours, to free the Church from their dangerous Attempts, to reftore its Unity, and eftablifh Uniformity. And, when the Privy^r Council interpofed in Favour of the Puritans^ and endeavoured to fcreen them from Puniihment, he wrote a bold Letter to the Lord Treafurer Bur- leigh j in which he warmly expoftulated with the Council, for meddling in the Affairs of the Church, which ought to be left to the Determination of the Bifhops 5 admoniflied them to keep them- felves within their own Sphere * and acquainted them wir,h his Defign of appealing to the Queen, if they continued to interpofe in Matters not be-» longing to them, cxxxii The LIFE of This Zeal of the good Bifhop in Defence of the Church, was, in all Probability, the Occafion, why the Lord Norths and fome other of the Cour- tiers, endeavoured to rob him of his bell: Manors % and on his abfolute Refufal to alienate, or give them away, did their utmoft to incenfe the Queen againfl him, and get him deprived. They examin- ed his whole Conduct from his firfb AccefTion to that See ; and drew up a large Body of Articles againfl him : But the Bifhop, in his Reply, fo fully vindicated himfelf from all Afperfions, and fo clearly confuted their groundlefs and malicious Calumnies, that the Queen was forced to confefs him innocent. Notwithstanding which, per- ceiving the Malice of his Enemies to be impla- cable, and that there was no PofTibility of reclaim- ing them from their facrilegious Defigns > he wrote, of his own Accord, to the Queen, begging of her, to give him Leave to refign. His great Age, and infirm State of Health, made him the more earn- eflin his Petition : And his Resignation had been certainly accepted, if they could have found any other Divine of Note, who would have taken the See, on their Terms. The fir ft Offer of it was made to Parkhurft, Bifhop of Norwich -y and on his Refufal, it was profered to feveral others : But the Conditions were fo ignominious and bafe, that they all rejected it. By which Means Bifhop Cox, enjoyed ft, till his Death, which happened, on the twenty-fecond of July, if8i, in the eighty- fecond Year of his Age. The See continued va- cant, near twenty Years after his Death -, during which Time, there is no Doubt, but thofe facrile- gious Defigns, which he fo refolutely oppofed, were executed with a high Hand. He lies buried, near Biihop Goodrich, under a Marble-Stone -9 upon which, tho' much of the Epitaph Bifhop Cox. cxxxiii Epitaph has been defaced (by fome, who in their blind Zeal againfl Popery, deftroyed the Monu- ments of our mod eminent Reformed Prelates) the following Verfes are flill legible : Vita caduca, vale ; falveto, vita perennis : Corpus terra tcgit -y Spiritus alt a petit. In terra^ Chrifti Gallus, Chrifium refonabam\ Da, Chrifie, in coelis, te fine fine fonem. H e was a Man of a deep and folid Judgment, and a clear and perfpicacious Appreheniion -, and attained to great Perfection in all polite and ufeful Learning. As he wanted no Advantages of Edu- cation, he improved them with fuch Diligence and Induftry, that he foon became an excellent Proficient both in divine and human Literature. The holy Scriptures were his chief Study; and he was fo well verfed in the original Language of the New Teftament, that when a new Tranfla- tion of the Bible was made, in the Reign of Queen Elizabeth, now commonly known by the Name of the Bijhop's Bible, the four Gofpels, the Acts of the Apoflles, and the Epiflle to the Romans, were allotted to him, for his Portion. His Soul always burned with an holy Zeal, for the true In- terell of our Reformed Church -, and he was a con- riant and vigorous Defender of it, againfl all the open Aflaults of its Popifi Adverfaries, and the no lefs dangerous Defigns of the Puritan Faction. His Oppolkion to the facrilegious Procedings of the Court ought never to be forgotten : His Earneflnefs in defending the Church againfl which, put new Life into his old Age $ and made him willing to endure all the Fatigue and Trouble con- fequent thereto, at a Time, when his Body was finking under the Decays of Nature. While he k 3 ^ lived, cxxxiv The LIFE of Bp. Cox. lived, he was a wife and prudent Governor, a firm Patron, and a refolute Defender of the Church j and after a long Life of the ftri&eft Virtue and Piety, came to his Grave in a good old Age, and left behind him a Name, which will be for ever pretious to all the true Sons of the Church of England. THE [ cxxxv THE LIFE O F Dr. WILLIAM MAT, Dean of St. Paul's. HIS pious and learned Divine was born in Suffolk^ and educated in the Univerfity of Cambridge -, where he commenced Doctor of the Civil Law, in if 31 5 and was, in if 37, elefted Matter of Queetfs-Colkge. He was well (killed in the Conflitution both of Church and State-, and there was fcarce any con- fiderable Step taken, towards the Reformation of the prevailing Corruptions and Abufes in ei- ther, without contorting his Opinion. He was joined in almoft all the remarkable Commiffions, k 4 during cxxxvi The L I F E of during the Reigns of King Henry, and hfs Son Edward ; and was of great Service to the Bi- jfliops, in directing them to the regular and le- gal Method of proceding, in the perplex' d and intricate Affairs of thofe troublefome Times. He was Chancellor to Weft, Bifhop of Ely, who collated him to the Reftory of Balftoam > and after his Death, was a particular Favourite of Bifhop Goodrich, his SuccefTor, who gave him the Sine-Cure Rectory of Littlebury in Ejjex, to. which he was admitted, April 12, 1^38. The Reafon of conferring a Sine-Cure upon him feems to have been, on Account of his frequent Avocations, to affift in forne difficult Commiffi- on, or to vifit as the Archhifhop's Commiffa- ry, and compofe the numerous Diflurbances in diverfe Parts of his Province : Affairs incon- fiftent with that conftant Reildence on a Cure, which the then troubled State of the Church more particularly required. He was alfo collated to a Prebend of Ely, in November, 1 f4f. He was promoted to the Deanery of St. Paul's, the February following ; and notwithstanding the many Difcouragements he met with, from the Oppo- iltion of Bifhop Bonner, continued to the utmoft of his Power, to farther and advance the Refor- mation. When the general Vifitation was held, in the Beginning of the Reign of King Edward, he was appointed one of the Vifitors of the Wefiem Circuit : And when the Englijh Liturgy was eflablifhed, was the firfb who officiated by it, letting in the Cathedral of the Metropolis a good Example to the whole Kingdom, He was not only concerned in compiling that Book > but had a great Hand, both in its firft and fecond Re- view. He was alfo one of the Reformers of the Ecclefiaftical Laws, in 1 f f z. In Dr. M a y. cxxxvii I n the firft Year of Queen Mary, he was eject- ed out of the Deanery of St. Paul's, and flripped of his other Preferments. Where he concealed himfelf, during her bloody Reign, and how he efcaped the dreadful Perfecution, I cannot find. After the Death of that Queen, he was reftored to all his Preferments > and in if 60, was Vice- Chancellor of the Univerflty of Cambridge. This Year, on Account of his great Services both to Church and State, he was nominated to the Me- tropolitan See of York ; but his Confecration was prevented by his untimely Death, which happen- ed on the eighth of Auguft. On the twelfth, he was buried in the Choir of his Cathedral \ and Dr. Edmond Grindal, BiiTiop of London, preached his Funeral-Sermon. T H E [ cxxxviii ] THE LIFE O F Dr. Thomas Robertson, Dean of 'Durham. E was born, near Wake field) in York- Jhire 5 and after a diffident Improve- ment in School- Learning, was fent to §ueen\-Gollege in Oxon. He was afterwards chofen Demy of Magda- len-College; and in if 25-, was Mailer of the School adjoining. About this Time he diftingutih'd himfelf, by his Oppofition to thofe, whofe whole Learning lay intirely in the School- men and gteeftiomfts i who would cavil and wran- gle on moit Subjects, but had no folid Knowledge, or perfect Underftanding of any Thing. He was in The LIFE of Dr. Robertson, cxxxix in great Repute for Philological Learning j and was called, Flos & decus Oxonia, the Flower and Ornament of Oxon. It was thought an Honour to Magdalen-College •, to chufe him into a vacant Fellowfhip j and thofe Parents, the Inftru&ion of whofe Children was committed to his Care, efleem- ed it a particular Happinefs. I n i f 40, he was made Treafurer of Salijbury Cathedral 5 and, by the Intereft of Longland, Bi- fhop of Lincoln, Arch-Deacon of Leicefter 5 to •which Dignity he was inftallcd on the fifth of March. In 1^46", he was inflituted Vicar of Wakefield $ and in the Beginning of if 48, he re- figned his Treafurerfhip at Sarum. Being the belt Grammarian of his Time, he was defired to review and complete Lilly's Rules j in Com- pliance with which Requeft, he wrote a ufeful Comment upon them, and made feveral conside- rable Additions to them 3 particularly the Rules about Heteroclites, commonly called Qua genus. His Grammatical Traces were printed together at Bafil, in a Quarto Volume 5 and dedicated to his honoured Patron, BiiTiop Longland. In July, if 57, he had the Deanery of Dur- ham conferred on him by Queen Mary ; whence it appears, that he complied with the Meafures of the Court, as to the Change of Religion. He was a great Favourite of the Queen, who would have promoted him to a Bifhoprick : But he, fear- ing, left in thofe troublefome Times, his accept- ing that Station fhould oblige him to concur in, or connive at, the barbarous Perfecution of the Reformed, prudently declined it. His Predecef- for in the Deanery of Durham having a bad Title, as being thruft in by the Ejection of Dr. Home, Dr. Robert fon was forced to refign it, on the Ac- ceffion of Queen Elizabeth, to the rightful Owner : + And cxl The LIFE of Dr. Robertson. And tho', Home being foon after made Bifhop of Winchefter^ it was offered to him again , yet' hav- ing entertained fome Scruples agamit the Oath of Supremacy, he not only refuted to accept it, but refigned all his other Preferments. The Supre- macy was indeed, not many Years after, explain- ed into a mod commodious and inorreaiive Mean- ing, in the thirty-feventh Article of Religion 5 but whether Dr '. Rohertfon lived to fee this Expli- cation, or not y and if he did, what his Judgment of it was, I cannot learn : For after his Retire- ment from the World, I find no Account of any Thing concerning him j no, not fo much as of the Time and Manner of his Death. THE [ cxli ] THE LIFE O F Dr. Simon Heynes, Dean of Exeter. !PP3 HIS worthy Divine was educated in the Uriiverfity of Cambridge j where he took his firft Degree in Arts, in ifitf. In ifi8, he was elected Fellow of Queen's-College -9 and in commenced Mailer of Arts. He was al- ways a zealous Promoter of the Reformation} and in the Reign of King Henry was a Sufferer for it, being feht to the Fleet-Prifon^ for a Ser- mon, which he then preached, againft the fuper- ffitious Ufe of Holy Water, and fome other Po- fijh cxlii The L I F E of pijh Corruptions. He was a great Patron to all learned Men, who diftinguifhed themfelves, by their Opposition to the Errors of the Church of Rome ; and on this Account was frequently accu- fed, as an Abetter of heretical and -factious Preach- ers. When the bloody Act of the Six Articles was depending in Parliament, being infulted at Eaton by a Popijh Bigot on that Account ( who with an infolent Air of Triumph, denounced Ruin to all, that favoured a Reformation ) he wrote a very moving Letter, to one of the Parliament-Men, whom he knew to have great Interefl at Court -, in which he pleaded, with the utmoft Zeal, a- gainft their eftablifhing any Thing, as an Article of Faith, which was neither exprefflly contained in Scripture, nor could by any clear and evident Confequence be deduced from it > ai§d {hewed the great Danger, and pernicious Confequences of fo doing, by inftancing in the grofs Abufes eftablifti- ed in Rome and Germany. Being a great Statefman, he was fometimes employed in weighty Embaflies to foreign Princes j and was very fuccefsfui in moft of the Affairs, that were committed to his Trufl. In if 28, he was chofen Matter of Queerfs-Gollege^ commenced Doftor of Divinity, in 15-31, and in if 33 was Vice-Chancellor of the University. While he was in this Office, his College was infulted in the Night, by a Mob of factious Papifts, who came, in a tumultuous Manner, to the Gates, cry- ing, Come out Heretics. The next Year, he re- ceived Directions from the King, to preach there againft the Pope's Supremacy, and to en- deavour to reconcile the Minds of the Students, to the Abolition thereof. In January this Year, he was admitted Vicar of Stepney , and the Year following, was made Canon q£ fFwdfor.. In if 36", he Dr. Heynes. cxliii he was prefented to the Rectory of Fulham; and in July, if 3J, was inftalled Dean of Exeter, hav- ing refigned the Vicaridge of Stepney, the May preceding. In i f 40, he was one of the firfl Pre- bendaries of Weftminfter, on the Erection of the new Biihoprick there. He was a ferviceable and ufeful Man, in many intricate Affairs both of Church .and State •, and was in great Efteem with the Reformed Biihops, during his whole Life. He died, in October, iffi- THE cxliv The L I F E of THE LIFE O F Dr. John Redmayne. Mailer of Trinity-College in Cambridge. HIS excellent and pious Divine was defcended from an antient Torkjhire Family of this Name ; and was a near Relation to Dr. Cuthbert Tonftally Bifhop of Durham. By the Advice and Encouragement of that learned Prelate, he became, from his Childhood, a diligent Student j and his Labours were blefted with extraordinary Succefs. He laid the firft Foundation of his Aca- demical Learning„in Corfus-Chrifti-College mOxon : i From Dr. Redmaynl cxlv* From thence he removed to Paris, where he ftaid, and improved his Studies till he was one and twenty Years of Age y and then returning to his native Country ^ fettled in St. J ohrC ^College, in Cambridge, of which he was admitted Fellow, November 3, ifzt. He was univerfally beloved and refpected there, for his excellent Learning, Uriel: and exemplary Life, clofe Application to his Studies, prudent and diicreet Management, and Regularity and good Order in all Things. For above twenty Years he carefully applied himfelf to the Study of the Holy Scriptures j and always began and ended his Studies with humble and earner! Prayer to Almighty God, to guide him into the Knowledge of the Truth, and to preferve him from all dangerous Miflakes and De- luflons. His Prayers found Accefs to the Throne of Grace y and God opened his Eyes, to difcern thofe Errors, which he had been led into by the Prejudice of Education : And when the Truth was thus difcovered to him, he embraced it in the Love thereof, and continued a ftedfaff. ProfefTor, and zealous Defender of it, unto the End. Ashe foundTranfubftantiation to be the received Doctrine, he was, for fome Time, very much distur- bed, whenever he heard it difputed and contra- dicted y and taking up a Refolution to write in Defence of it, he carefully examined the Scrip- tures, and made a diligent Search into the Wri- tings of the Fathers, for Materials towards that Work. The Remit of his Enquiry was, that he perceived this Doctrine to have no Foundation in Scripture and the pureft Antiquity 5 but. to be an Invention of the Schoolmen, in the dark and later Ages, and clog'd with infinite Contradictions and inexplicable Abfurdities. Upon this his Zeal for it expired at once* and he preached openly in 1 the cxlvi The L I F E of the Univerfity againft it, and againfl the fuperfti- tious Cuflom of carrying the Hoft in Proceilion. H e was at firft a ftrenuous Oppofcr of the Doctrine of Juftification by Faith alone •> becaufe he feared, it deftroyed the Neceffity of good Works, and faw, how it had been perverted by fome of the Anabapiifts, to build moil deteftable and blafphe- mous Herefies upon. But when he had carefully perufed the Writings of our Reformed Divines on that Subject, and obferved, with what Exactnefs they had flat ed the Doctrine of Juftification, and guarded it from the leaft Tendency to any of thofe pernicious Confequences, he declared himfeif con- vinced > and confefTed his Conviction to King Henry , whofe Chaplain he then was. In if 37, he commenced Doctor of Divinity; and about that Time was chofen Orator of the Univerfity. In 1 f 40, he was made Prebendary of TVefiminfter 5 of which Church he is by feveral of our Hiftorians faid to have been Dean 5 but upon a careful Examination, I find this to be a Miftake. He was for fome Time Mafter of King's" Hall 5 and in if 46, on the Diflblution of that Hall, was advanced to be the firft Mafter of 2W- nity-CoIlege, by the Charter of Erection. In this Station, he was a great Promoter of the exact Knowledge of the Greek and Latin Tongues 5 and was fo exceeding liberal to poor Students, that there were few induftrious Men, in that Univer- fity, who did not receive a comfortable Support from his Bounty. He was very kind, in particu- lar, to that learned Foreigner, Martin Bucer^ not- with (landing their Difagreement in fome Points of Religion, in which he thought Bucer's Zeal againft Popery carried him into the contrary Ex- treme : And in the Sermon, which he preached at Dr. Redmayne. cxlvii at his Funeral, did Juftice to his Memory, and de- tracted nothing from his due Praife. When he was taken ill of his laft Sicknefs at fFeftminfler, finding himfelf decay apace, he lent for Dr. Alexander No-well, afterwards Dean of St. Paul's, and fome other of the Reformed Divines -> and to prevent any Mifreprefentations after his Death-, made before them a large De- claration of his Judgment, concerning the chief Controverfies of thofe Times, which he defired them to atteft. The moil remarkable Particulars of which, were thefe> i. THAT Chrift is really pre fent in the Sacra- ment of the Altar, in an ineffable Manner, to thofe, who receive it worthily j that we receive him in our Minds and Souls by Faith -y and that to fpeak otherwife, favours of the grofs Error of the Caper- n'a'ites. 2. THAT the Wicked are not Partakers of the Body 'and Blood 0/Chrifts but that they receive the outward Sacrament only. 3. 'THAI' nothing, which is fee n, or perceived by any outward Senfe, in the Sacrament, is to be worfhip'd : And that, at the Holy Supper, we muft worfhip Chrift in Heaven, but not the vifible Ele- ments. 4. THAT Purgatory, as taught by the Schoof men, was an ungodly and pernicious Dottrine > and that there was no fuch Place. f. THAT offering Maps for the Dead is an ir- religious, unprofitable, and fuperftitious Ufage. 6. THAT the Marriage of the Clergy is not pro- hibited by any Law 0/ Chrift. 7. THAT to build our Faith on the Confent of the pre fent Church, is but a weak and fandy Foun- dation ; and that the Scriptures are the only Rule of Faith* \ z THAT cxlviii The L I F E of 8. *f HAT the See o/Rome had, in many Things , fwerved from God's true Religion and Worfloip j and was fo grievoufly and horribly ftained and polluted, that) without fpeedy Repentance, God's righteous Vengeance would fuddenly overtake and confume it. This Declaration ' is a full Proof, that Mr. Strype is guilty of a great Miftake, in afferting, that this llluftrious Ornament of our Reformed Church died in the Roman Communion. When Dr. Redmayne had finifhed his. Decla- ration, he difcourfed more largely on fome of thefe Points ; and that in fo pathetic and affect- ing a Manner, that Dr. Young, one of the Divines there prefent, who was not yet intireiy come off from the Prejudices of his Education, acknow- ledged himfelf to befo moved and convinced, that he now doubted of the Truth of fome Things, for which before he would have fuffered Martyrdom. After this, Doctor Redmayne's whole Dif- courfe was of the Joys of Heaven, the la(V Judg- ment, and of our Redemption through the Me- rits of Jefus Chrift , with whom he earneftly longed to be. He would often, with Tears of Joy, praife and extol the ineffable Love of our gracious Redeemer, to us miferable Sinners 5 and exhorted his Friends, to be always prepared for Ch rill's Coming, to love one another, to beware of this corrupt World, and intireiy to wean their Affections from its tranfitory Glories and deceit- ful Pleafures. He bore his Sicknefs, with the greater! Patience, and a perfect Refignation to the Will of God, whether for Life or Death -y yet he wifh'd rather, if it were God's bleffed Will, to be dij/bhed, and to be with Chrift, and to be delivered from the Troubles and Temptations of this miferable World. He practifed, to the utmoft Perfection, all thofe Virtues and Graces, which Dr. Redmayne. cxlix which he was wont to recommend to others in that Condition y and when he found his End ap- proaching, he brake out into this fervent Prayer $ ■ Thy Will, O bleffed Lord, be fulfilled: OGod of all Comfort, give we Grace, to have Comfort in thee, and to have my Mind wholly fixed on thee. And i ;r a lhort Paufe, he added y God grant us Grace, th we may have the true Under ft anding of his , the true Ufe of his Sacraments, and ever preach and maintain the 'truth, to the Glory of his moft holy Name. Then he offered up another {hort Petition, for the Unity of the Church y and foon after, refigned his pious and holy Soul to God. He died in November iffi, in the.rifty-fecond Year of his Age y and was buried in the North I fre of We fiminfter- Abbey . He wrote a Latin Treatife of Juftification, and another concerning Grace, which were pub- lilh'd at Antwerp, after his Death. 1 3 THE [d] THE APPENDIX, CONTAINING An hiflorical Account of the Compiling of 'the Englifh Liturgy y and 'the feve- ral Reviews it has fine e undergone. T: HEN the Church of England firft began to reform from the Popijh ;1::J\ Corruptions and Innovations, and to fettle her Doctrine, Difcipline, and Worfhip, in fuch a Manner, as was moil: agreeable to the general Rules of holy Scripture, and the Faith and Practice of the pri- mitive Church -, I do not find, that there was any the lead Doubt made, of the Lawfulnefs of pre- ferring fet Forms for the public Worfhip of God 5 or that injoyning a fix'd Liturgy, by the Authority The Appendix. cli Authority of the Governors of the Church, was efteemed a Popijh Impofition, an exercifing Eo cleflart-ical Tyranny over the Confcience, or Mint- ing the Spirit. Whatever might be the Senfe of this Phrafe, praying by the Spirit^ in the A pottles Days, when the Holy Ghoft was poured out on them who believed, in fo large a Meafurej it was evident, even to Demonstration, that thofe miraculous Gifts were now withdrawn -y and that the Affiftance of the holy Spirit in our Prayers was, by infpiring us with Faith, Hope, Love, Contrition, and all thofe devout Affections and holy Difpofitions, which render our Petitions an acceptable Sacrifice to God ; and not by any im- mediate Suggeilion of the Matter and Words of our Devotions. The public Worfhip of God was too important and facred a Thing, to be trufled with, or left to, the fudden and extem- porary Heats of every private Parlor: And it was thought, that fince the Nature of our public Prayers and Praifes is always the fame, a pre- ferred Form would be a great Help to a fleady and regular Devotion -y whereas the Variety of ex- tempore Effuflons were more likely to work on the Fancy, than to affect the Heart, and to raife a Heat in our fenfitive Paffions, than to quicken in us, that holy Fervor, that fpiritual Flame, with which the Heart of every pious Christian burns, in his AddrefTes to God. Befides, it feemed ut- terly inconfiftent with the profeffed Oppofition of our Reformed Church to the Papal Tyranny, to in- vert every private Minifler with fuch an abfolute Authority over the Confciences of his Flock, as to make them intirely depend on his arbitrary Fancy, for the Whole of their public Devotions -, which would have been fuch a Stretch of Church- Au- thority, as the Papifts themfelves never yet ven- 1 4 tured ciii The Appendix. tured to lay Claim to. And to condemn the Ufe of all prefcribed Liturgies, would have been, to pafs Sentence of Condemnation on the whole Catholic Church, even in the pureft Ages (the Apoftolic Age it felf not excepted) and to run into the wild Extravagancies of Enthuiiafm and Fanaticifm. When therefore it was refolved, that a fix'd and ftated Liturgy fhould be compofed, and pub- lifh'd in the vulgar Tongue, that the People might know the Conditions of their Communion with the Church, and worfhip God with the Underftanding -> a Committee of felect Divines was appointed by King Edward the iixth, to re- view the Offices then in Ufe, infpect the antient Liturgies, and fet forth one uniform and perfect Order for the whole Service of the Church. The Perfons in Commiffion for this neceflary and excellent Work, were, Doctor Thomas Cranmer, Archbifhop of Can- terbury. Doctor Nicholas Ridley, Bifhop of Rochefter% afterwards BiiTiop of London. Doctor Thomas Goodrich, Bifhop of Ely. Doctor Henry Holbech, Bifhop of Lincoln. Doctor John Skip, Bifhop of Hereford. Doctor Thomas Thirlby, BiiTiop of Weftminfier, afterwards of Ely. Doctor George Day, Bifhop of Chichefter. Doctor John Taylor, Dean (afterwards Bifhop) of Lincoln. Doctor Richard Cox, Chancellor of Oxon, and Dean of Chrift-Church^ and Wejlwinfter,-, after- wards Bifhop of Ely. Doctor William 'May, Dean of St. Paul's. Doctor Thomas Robert/on, Arch-Deacon of Lei- cefter $ afterwards Dean of Durham. Doftor The Appendix. cliii Do&or Simon Heynes, Dean of Exeter. And, Doctor John Redmayne, Mafter of 'Trinity- Col- lege in Cambridge. These learned Bifhops, and Divines, met to- gether, in September 15-48 ; and having laid it down as a general Rule, that they would alter nothing for the Sake of Novelty, and endeavour to reduce every Thing to the primitive Standard of the firft and pureft Ages of Chriflianity 5 they proceded to infpecl: and examine the MiJJals, Bre- viaries, Rituals, Pontificals^ Gradual s, P falters, Anti-phonals, and all other Service Books then in Ufe. Thefe they compared with the primitive Liturgies \ and whatever they found in them con- fonant to the holy Scriptures, and the Doctrine and Worfhip of the primitive Church, they re- tained and improved j but the modern Corrupti- ons, and fuperflitious Innovations of later Ages, they difcharged and rejected. When the Book was finifhed, they all fubferibed it > except Day, Bifhop of Chichefter, who had all along difcover- ed a ltrange Difaffeclion to the Work, and now refufed to have any Hand in this Subfcription, or fhew the leaft good Will to, or Approbation of it. The Liturgy was foon after prefented to the King, who received it with great Jby> and hav- ing recommended it to the Parliament, an Aft was parTed, injoining it to be ufed in all Churches and Chapels, with feveral Penalties to be inflict- ed on thofe, who refufed to officiate by it, ob- itrufted others in the Ufe of it, or fpake in Dero- gation of any Thing therein contained. The moft material Differences between this firft Liturgy, and the prefent, are thefe. The Morning and Evening Service began with the Lord's Prayer : After which, followed the Re- fponfes now in Ufe, but in the lingular Num- ber? cliv The Appendix. ber -, and at the End of them, from Eafter to trinity- Sunday, was to be faid or fung Hallelujah. After Venite Exultemus, followed the Pfalms for the Day, in the fame Method as now, except in January, February, and March ; the fecond of which Months, having but eight and twenty Days, borrowed a Day from each of the other ; fo that the Pfalter for February began on the laft Day of January, and ended on the flrit of March. In the Leap- Years, the twenty-fifth of February, which was then accounted for two Days, was on thofe two Days to alter neither Pfalm nor LefTon j but the fame Pfalms and LefTons, which were uied on the firfl of thofe Days, were to ferve for the fe- cond. The LefTons were much the fame as now, tho' not exactly fix'd to the fame Days •, only there was no diftincl: Table of LefTons for Sundays and Holy-days. Both the LefTons, and the Epiftles and Gofpels, in Places where the Service was fung, were ordred to be fung in a plain Tune, after the Manner of diftincl Reading. After the firft LefTon in the Morning, 7e Deum was appointed to be fung or faid -> except in Lent, all which Time the Song of the three Children was to be ufed inftead of it : And after the fecond LefTon only Zachariafrs Hymn Benediclus. After the Evening LefTons were appointed only the Magnifi- cat, and Nunc Dimittis. Then followed the Creed, and the Lord's Prayer, to be faid by the Minifler, the People anfwering at the End of the Lord's Prayer $ But deliver us from Evil : Amen. The Morning Office ended with the Collecl: for Grace, and the Evening with that for Aid againft all Perils. The Collect for the third Sunday in Jdvent wasintirely different from that now ufed, and was, as follows : LORD* 'The Appendix. civ LORD) we bcfeech thee) give Ear to our Prayers ; and by thy gracious] Fifttation^ lighten the Darknefs of our Heart S) by our Lord Jefus Chrift. On Chriftmas'day, there were two Collects, Epiftles, and Gofpels : Thofe for the fecond Com- munion were the fame, as are now ufed -, at the fir ft Communion, the Epifile was Tit. ii. f.n. to the End \ the Gofpel, Luke ii. f.i. to ir. ir. Mr. Collier^ by an unaccountable Miftake, makes this Gofpel to be John i. f. 19. to y. 2,9. The Collect was this, GOD) which make ft us glad with the yearly Remembrance of the Birth of thine only Son Jefus Chrift 3 grants that as we joyfully receive him for our Redeemer) fo we may) with fure Confidence) behold hini) when he ft hall come to be our Judge) who liveth and reigneth) 2>cc. The Collect for Innocents- Day was this ; ALMIGHTY God) whofe Praifi) this Day, the young Innocents thy Witmjfes have confeffed and J) hewed forth) not in fpeaking) but in dying j mortify and kill all Vices in US) that in our Conver- fation our Life may exprefs thy Faith) which with our Tongues we do confefS) through Jefus Chrift our Lord. Amen. The Collect, Epiftle, and Gofpel, for the fifth Sunday after Epiphany) were ordred to be ufed on the fixth, when there were fo many : The fecond and third Collects now ufed on Good- Friday) were to be faid in the Communion Office only 5 and there was no proper Collect for Eafler- Eve. O n Eafter~Day) the firft Portion of the Hymn, as it now ftands, Chrift our Paf} over, &tc. was want- ing 5 and at the End of the two following Portions was added Hallelujah. It was ordred to be faid or fung before Matins $ and at the End of it, the Prieft was to fay, 4, Shew clvi The Appendix. Shew forth to all Nations the Glory of God. To which the People anfwered, And among all People his wonderful IVorks. Then was the following Coiled to be ufed, O God y who for our Redemption, didft give thine only-begotten Son to the Death of the Crofs, and by bis glorious Rejurreclion haft delivered us from the Power of our Enemy , grant us fo to die daily from Sin, that we may evermore live with him, in the Joy of his Refurreflion, through the fame Chrift our Lord. Amen. This Feaft had two Collects, Epiftles, and Gofpels : The firft were the fame., as are ufed at prefent -, the fecond Collect, was that, which is now fixed to the firft Sunday after Eafter y the Epiftle was i Cor. v. f. 6. to f. o y the Gofpel, Mark xvi. f. 1, to f. p. The Collect appointed for the firft Communion was ufed on Eafter- Monday y and that for the fecond on Eafter-Tuef- day and the Sunday following. The Collect for St. Andrew^ Day ran thus, ALMIGHTY God, which haft given fuch Grace to thy Apoftle St. Andrew, that he counted the Jharp and painful Death of the Crofs, to be an high Honour, and a great Glory. Grant us, to take, and efteem, all Troubles and Adverftties, which fh all come unto us for thy Sake, as Things profitable for us, towards the obtaining of everlafiing Life, thro* ye/us Chrift our Lord. There was an Holy-day in this Book, in Memory of St. Mary Magdalen y which was to be kept on the twenty fecond otjuly. The Portion of Scripture appointed for the Epiftle was, Prov. xxxi. 10, to the End : The Gofpel was Luke vii. f. 36", to the End : And the Collect ran thus, MERCIFUL Father, give us Grace, that *we never pre fume to fin, through the Example of any Creature ^ The Appendix. clvii Creature j but if it Jhall chance us<, at any Time^ to offend thy divine Majefty^ that then we may truly repent^ and lament the fame^ after the Example of Mary Magdalen > and by lively Faith^ obtain Re- miffion of all our Sins, through the only Merits of thy Son our Saviour Chrift. Amen. In the Gofpels, there are feveral considerable Differences from our prefent Liturgy. On the firil Sunday after Chrifimas^ the whole flrft Chap- ter of St. Matthew was read, whereas ours begins at f. 1 8. The Gofpel for the Sunday before Bu- ffer, was the twenty fixth, and great Part of the twenty feventh of St. Matthew \ whereas ours is the twenty feventh only. On the Tuefday, Mark xv. was read throughout ; but now it ends at jr. 40. Onthc Fhurfday, Luke xxiii. was read through- out \ but now it breaks off at jr. fo. The Gofpel for Good-Friday was the 18th and 19th Chapters of St. John > but is now only the nineteenth. The Gofpel for Whit-Sunday ended at jr. 22 -y but is now continued :o the End of the Chapter. On the Purification of the bleffed Virgin, the Epif- tle was ordred to be the fame with that of the Sunday preceding s but now it has one proper for the Day : And the Gofpel ended in the Middle of jr. 27, whereas it is now continued to jr. 41. The Communion-Service for every Sunday and Holy-day began with an Introit, or Pfalm, faid or fung, whilft thePrieft was going up to the Altar : But as few of them have any ftrict Rela- tion to the Days, on which they are appointed, and thofe which have are now ufed as proper Pfalms 3 I do not think it neceflary to trouble the Reader with a Table of them. On Chriftmas and Eafter-Day, there were two Introits -> the fecond of which was to come in after the firil Gofpel. The clviii The Appendix. The Title of this Office was, The Supper of the Lordy and the holy Communion^ commonly called the Mafs-y and the Prieft was to begin ix^ftanding humbly before the mid ft of the Altar. There are many considerable Differences between it and the prefent -Communion-Office > not only in the Or- der and Method of the Prayers, but in the very Subftance of the Petitions. The Angelic Hymn, Glory be to God on high^ 6cc. which is now in the Poll -Communion, was placed near the Beginning of the Office, immediately before the Collect for the King. The Exhortation now ufed at the Adminiftration of the Com- munion was to be read, when the People were not exhorted, in the Sermon or Homily, to the worthy receiving of the Body and Blood of our Saviour Chrift : But in Cathedral Churches, where there was a daily Communion, it was to be read but once a Month -> and in Pariiti- Churches it was lawful to omit it on the Week-days. That which is now our firil Ex- hortation was to be ufed, when the People neg- lected to come to the Communion: And in both thefe Exhortations, the Order of the Sentences,and the Language, differ'd in many Places from the prefent j but the Subftance was the fame, except one Claufe at the End of this latter Exhortation, requiring fuch as Jhall be fathfied with a general Confeffion^ not to be offended with them that do ufe to their farther fatisfying the auricular and fecret Confeffion to the Prieft -, nor ihofe alfo, which think needful or convenient , for the Quietnefs of their own ConfcienceS) particularly to open their Sins to the Prieft^ to be offended with them that are fatis- fed with their humble Confeffion to God, and the general Confeffion to the Church 5 but in all Things to follow and hep the Rule of Charity ', and every Man The Appendix. elk Man to be fatisfied with his own Confciences, not judging other Men's Minds or Conferences, whereas be hath no Warrant of God's Word to the fame. The Offertory was to be fung or faid : And at the End thereof thofe who intended to receive, were to place themfelves in fome convenient Or- der, in or near the Choir, the Men on the one Side, the Women on the other y and thofe who would not receive were to depart. The Wine was ordrcd to be mix'd with a little pure and clean Water y and when the Prieft had placed the Ele- ments on the Altar, he was to fay the Lauds and Anthem, with the proper Prefaces on the great Festivals y after which the Clerks were to fing the 'Trifagium, which ended thus, Hofanna in the higheft y blefted is he, that cometh in the Name of the Lord : Glory to thee, O Lord, in the higheft. The Prayer for ChrifVs Church came next ; in which was a Petition for the Dead, and a Thankfgiving for the Graces and Virtues of the bleffed Virgin, and other Saints. The latter Part of the Prayer being fo intirely different from what it is at prefent, I fhall tranferibe it at Length, 'viz. AND efpe daily, we commend unto thy merci- ful Goodnefs, this Congregation, which is here af- fembled in thy Name, to celebrate the Commemora- tion of the moft glorious Death of thy Son. And here we do give unto thee moft high Praife, and hearty Thanks, for the wonderful Grace and Virtue, de- clared in all thy Saints, from the Beginning of the World y and chiefly in the glorious and moft bleffed Virgin Mary, Mother of thy Son Jefus Chrift, our Lord and God j and in the holy Patriarchs, Pro- phets, Apoftles, and Martyrs 5 whofe Examples, O Lord, and Stedfaftnefs in thy Faith, and keeping thy holy clx The Appendix. holy Commandments, grant us to follow. We com- mend unto thy Mercy, O Lord, all other thy Ser- vants, which are departed hence from us, with the Sign of Faith, and now do reft in the Sleep of Peace : Grant unto them, we befeech thee, thy Mercy, and everlafting Peace ; and that, at the Day of the ge- neral Refurretlion, wey and all they, which be of the myftical Body of thy Son, may all together be fet on his right Hand, and hear that his moft joyful Voice *, Come unto me, O ye that be bleffed of my Father, and pofTels the Kingdom, which is prepared for you, from the Beginning of the World. Grant this, O Father, for Jefus ChriftV Sake, our only Mediator and Advocate. The Prayer of Confecration followed that for the whole State of ChriuVs Church $ and was to be faid or fung by the Prieft, turning himfelf to the Altar, without any Elevation or floe wing the Sa- crament to the People. In it there was this Pe- tition, HEAR us, O merciful Father, we befeech thee; and with thy holy Spirit and JVord, vouchfafe to bl^efs and fanc^tify thefe thy Gifts, and Creatures of Bread and Wine, that they may be unto us, the Bo* dy and Blood of thy moft dearly beloved Son Jefus thrift. The Prayer of Confecration ended, that of Oblation fucceded > which began thus, IV FIE RE FORE, O Lord, and heavenly Fa- ther, according to the Inftitution of thy dearly be- loved Son, our Saviour Jefus Chrift, we thy humble Servants do celebrate, and make, here before thy di- vine Majefty, with thefe thy holy Gifts, the Memo- rial, which thy Son hath willed us to make > hav- ing in Remembrance his bleffed Paffion, mighty Refurretlion, and glorious Afcenfion ; rendring unto thee moft hearty Thanks, for the innumerable Bene- l ' fitSy The Appendix. clxi V Jits j procured unto us by the fame \ intirely defiring thy fatherly Goodnefs, &c. as in the firft Prayer in the Pod-Communion of our prefent Service 5 ex- cept this Petition towards the End, which is now omitted : And command thefe our Prayers and Sup- plications, by the Minifiry of thine holy Angels, to be brought up into thine holy Tabernacle, before the Sight of thy divine Majefty. Then fucceded the Lord's Prayer, with this - Preface, A S our Saviour Chrift hath commanded and taught us, we are bold to fay, Our Father, &c. After which, the Pried was to fay, The Peace of the Lord be always with you > and the Clerks .to reply, And with thy Spirit. Then the Prieft went on thus, C H R 1ST, our Pafchal Lamb, is offered up for us, once for all, when he bare our Sins, on his Body upon the Crofs ; for he is the very Lamb of God9 that taketh away the Sins of the World -y wherefore let us keep a joyful and holy Feaftwith the Lord. After this followed the Invitation, in which the People were exhorted to make their humble Confeffion to almighty God, and to his holy Church there gathered together in his Name. The Con- fedion was to be made in the Name of the whole Congregation, either by one of them, or elfe by one of the Minifters, or by the Prieft himfelf -> and was fucceded by the Abfolution, the comfortable Sen- tences of Sciipture, and the Collect We do not pre fume, &c. Then the Prieft was to receive the Communion in both Kinds, and next to deliver it to the reft of the Clergy, that they might be ready to aftift him, and after to the People j fay- ing, when he delivered the Sacrament of the Body of Chrift, The Body of our Lordjefas Chrift, which was given for thee, preferve thy Body and Soul unto m ever- clxii The Appendix. everlafting Life : And when he deliver'd the Sa- crament of the Blood, The Blood of our Lord Je- fus Chrift, which was Jhed for thee^ prefer ve thy Body and Soul unto everla fling Life. During the Diftribution, the Clerks were to ling, O Lamb, of Gody that takefl away the Sins of the IVorld, have Mercy upon us. O Lamb of God> See. grant us thy Peace. The Pod- Communion was to begin with a pious Sentence of holy Scripture > Variety of which were appointed for that Ocauion : And among the Collects, which were to be faid after the Offertory, when there was no Communion, were placed thofe for Rain, and fair Weather, now among the Occaiional Colle&s at the End of the Litany. In the Rubrics, at the Clofe of this Office, the Bread was appointed to be of one Fafhion through- out the whole Realm, viz, unleaven'd and round, as it was before, but without any Print or Im- preffion 5 and fomewhat larger and thicker than Formerly, that it might be conveniently broken into feveral Pieces, each at the leaft into two, or more, at the Difcretion of the Minifter: And the Communicants were cautioned not to think that 3e(s was received in Part, than in the Whole, but in each of them the whole Body of our Saviour Jefus Chrift. The Paftors and Curates were to provide the Bread and Wine, at their own Coil and Charge > in Recompence of which, the Pa- riihoners were at the Offertory, to offer for the Ule of the Pallor or Curate, the juft Value and Price of the fame, befides their other cuftomary Oblations, in the fame Order and Courfe, as they ufed before to provide the holy Loaf. In Cathedrals and Collegiate Churches, there were always to be fome ready to communicate with the Priefl > and I in The Appendix. clxiii in the Country, one at the leaft of that Family, in every Parifti, whofe Courfe it was to offer for the Charges of the Communion, or fome other whom they fhould provide to offer for them, was required to receive the Communion with him. The People were enjoined to attend the divine Service conftantly at their own Parifh Churches, with Devotion and godly Silence and Meditation, to pay their Duties, and communicate once a Year at the leaft: And thofe who abfented them- felves without juft Caufe, or behaved themfelves diforderly in the Church, were to be punifhed with Excommunication, or what other Penalty the Ecclefiaftical Judge, according to his Difcre- tion, faw convenient. In the laft Rubric, it was acknowledged, that in the primitive Church the People ufed to receive the Sacrament of the Bo- dy of Chrift in their Hands j but forafmuch as they had many Times convey'd it away fecretly, and diverfely abufed it to Superftition and Wick- ednefs, the Prieft was now directed to put the Bread into every Communicant's Mouth. I n the Litany, which was .placed next to the Communion-Office, and was to be fung or faid on JVednefdays and Fridays, was a Petition to be delivered from the Tyranny of the Bijhop tf/Rome, and all his detefiable Enormities : And at the End thereof, if there was no Communion, the Prieft was to fay, at the Altar, fo much of the fecond Service, as precedes the Offertory, with one or two of the final Colle&s, and the BlefHng. In the Preface to the Office for public Bap- tifm, Notice wns taken of the primitive Cuftom of adminiftring Baptifm at Eafter and tVhitfuntide only •, in Correfpondence to which (the Cuftom it felf being for many good Reafons improper to be reftored) the People were to be admonifh'd to m z bring clxiv The Appendix. bring their Children to be baptifed on Sundays and Holy- days, when the public AlTemblies were moft numerous ; that the Congregation there pre- fent might be Witnefles to their AdmiHion* into the Church of Chrift, and be thereby put in Mind of their own baptifmal Profeffion : But in Cafes of Neceffity, Baptifm was to be adminiftred at all Times, either at the Church, or at Home. The Office for public Baptifm was to be be- gun at the Church-door $ and after the fir ft Col- led, thePrieft was to afk the Name of the Child, of the Godfathers and Godmothers, and then to make the Sign of the Crofs on the Child's Fore- head and Brcaft, faying, RECEIVE the Sign of the holy Crofs, both in thy. Forehead, and in thy Breafl, in token, that thou fhalt not be ajhamed, to confefs thy Faith in Chrift crucified, Sec. as in the prefent Office. After the fecond Collect, the following Form of Exorcifm was to be ufed, / command thee, unclean Spirit, in the Name of the Father, of the Son, and of the Holy Ghoft, that thou come out, and depart from thefe Infants, whom our Lord Jefus Chrift hath vouch fafed to call to his holy Baptifm, to be made Members of his Body, and of his holy Congregation. Therefore, thou cur fed Spirit, remember thy Sentence, remember thy Judg- ment y remember the Day to be at hand, wherein thou Jlialt burn in Fire everlafling, prepared for thee and thine Angels : And pre fume not, hereafter to exercife any Tyranny toward thefe Infants, whom Chrift hath bought with his pretious Blood, and by this his holy Baptifm called to be of his Flock. After the Gofpel, and the Exhortation fol- lowing it, thePrieft was to fay the Lord's Prayer, and the Creed, and then the Form of Thanksgiv- ing now in Uie -> which being ended, he was to take The Appendix. clxv take one of the Children by the right Hand, the others being brought after him, and coming into the Church, towards the Font, was to fay> T HE Lord vouchfafe to receive you into his holy Houfehold, and to keep and govern you always in the fame, that you may have everlafting Life. Amen. The baptifmal Interrogatories followed, and were in Number eight, the fame in Subftance with thofe now ufed * except that the laft of them was wanting, and the two following Quef- tions, now omitted, were then to be ufed, Minifter. What dofi thou dejire ? Anfwer. Baptifm. Minifter. IVilt thou be baptifed ? Anfwer. I will. The Child, if not weak, was to be dipped three Times ; firft on the right Side, then on the left, and laftly, with the Face towards the Font: After which, the Godfathers and Godmothers were to take, and lay their Hands on, the Child > and the Minifter was to put upon it the white Vefture, or Chrifom, faying, TAKE this white Vefture, for a Token of the Innocency, which by God's Grace, in this holy Sacra" me?it of Baptifm, is given unto thee \ and for a Sign, whereby thou art admomjhed, fo long as thou liveft, to give thy felf to Innocency of living j that after this tranfttory Life, thou may ft be Partaker of the Life everlafting. Amen. Then the Prieft was to anoint the Infant on the Head, faying, ALMLGHTY God, the Father of our Lord Jefus Chrift, who hath regenerated thee, by Water, and the Holy Ghoft, and hath given unto thee Re- wijjion of all thy Sins -y he vouchfafe to anoint thee with the Unclion of his holy Spirit, and bring thee to the Inheritance of everlafting Life. Amen. m 3 When clxvi *fhe Appendix. When there were many to be baptifed, the Interrogatories, the Form of Baptifm, the fign- ing with the Crols, the putting on the Chriiom, and the Un&ion, were to be uied feverally to every Child -, and at the End thereof, the Prieft was to call the Godfathers and Godmothers toge- ther, and difmifs them with the Exhortation, and a Charge for the Oblation of the Chrifom at the Purification of the Mother, and the Confirmation of the Child, as foon as it was fufnciently inftruc- ted in the Catechifm. After which, as the laid Rubric adds, the Congregation was to depart in the Name of the Lord. The Water in the Font was to be changed, once a Month at leaft 5 and before any Child was baptifed in the Water fo changed, the Prieft was to fay the following Collect, at the Font. O mo ft merciful God, our Saviour Jeiiis Chrift, who haft ordained the Element of Water, for the Regeneration of thy faithful People -y upon whom, being baptifed in the River of Jordan, the holy €hoft came down, in the Likenefs of a Dove ; fend down, we befeech thee, the fame thy holy Spirit , to affift US) and to be prefent at this our Invocation of thine holy Name : Sanclifyfy this Fountain of Baptifm, thou, that art the Sanclifier of all Things -y that by* the Power of thy Word, all thofe, that Jhall be bap- tifed therein, may be fpiritually regenerated, and made the Children of everlafting Adoption. Amen. This Prayer was followed by the brief Peti- tions now ufed at the End of the baptifrnal In- terrogatories, and the fucceding Colled, which is now the Prayer for the Confecration of the Water The Variations were only, that what is in the prefent Office requefted for one Infant, was then afked in general for all who fhould be baptifed in that Water : And that, among, the brief The Appendix. clxvii brief Petitions, were the following Claufes, which are now omitted. WHO SOEVER Jball confefs thee, O Lord, YQCognife him alfo in thy Kingdom. Amen, G RANT, that all Sin and Vice here may he Jo extincl, that they never have Power to reign in thy Servants. Amen. GRAN?, that whofoever here fh all begin to be of thy Flock, may evermore continue in the fame. Amen. GRANT, that all they, which, for thy Sake, in this Life do deny and forfake themfelves, may win and pur chafe thee, O Lord, which art everlaft- ing Treafure. Amen. I n the Adminiftration of private Baptifm, thofe who were prefent were to call upon God for his Grace, and fay the Lord's Prayer,iftheTime would fuffer y and then one of them was to name the Child, and dip it in the Water, or pour Water upon it, faying, N . / baptife thee, Sec. Among the Queftions, which the Prieflwas to aft, when the Child was brought to Church, were thefe two, which are now omitted, viz. Whether they called upon God for Grace and Succour in that Necef- ftty .?and, Whether they thought the Child to be law- fully and perfeclly baptifed? And at the Admiffion of it into the Church, the Chrifom was to be put on it, in the fame Manner, as has been before obferved in the Office for public Baptifm. I n the Preface to the Office for Confirmation, befides the Reafon now affigned for deferring it, till Children came to Years of Difcretion, the two following Reafons were added y viz. Becaufe Confirmation being adminifired, that by Impofition of Hands, and Prayer, they might receive ghoftly Strength and Defence againft all Temptations and Affaults of the World and the Devil \ it was then m 4 mofi clxviii The Appendix. tnoft meet to he adminifired, when Children were come to that Jge, that partly by the Frailty of their own Flejh, partly by the AJjaults of the World and the Devils they began to be in Danger of falling in- to Sin : And becaufe it was agreeable to the Ufiage of the Church in "Times pafi, to aclminifler it to them who were of perfect Jge -, that they being inftrutled in Chrift's Religion, might openly profefs their own Faith, and promife to be obedient to the Will of God. The Catechifm was placed after this Preface, and as far as it went, was the fame as it is now 5 but it then ended with the Queftion and Anfvver concernng the Meaning of the Lord's Prayer : And the Curate of every Parifh. was enjoined, once in fix Weeks at the leaft, to inftruft and examine fome of the Children, on a Sunday or Holy-day, openly in the Church, half an Hour before Even- fong, in fome Part of this Catechifm. The folemn Stipulation, with which the Of- fice of Confirmation now begins, was wanting 5 and after the Verficles and Collect, the Minifter (which Word is, I fuppofe, inaccurately put for BiiTiop) was to fay, S IGN them, O Lord, and mark them, to he thine for ever, by the Virtue of thy holy Crofs and Pafjion: Confirm and ftrengthcn them, with the in- ward Unaion of the Floly Ghofi, mercifully, unto everlafting Life. Amen. Then the Bifhop was to make the Sign of the Crofs on the Forehead of each Perfon to be confirmed, and to lay his Hand on their Heads, laying, / fign thee with the Sign of the Crofs, and lay my Hand upon thee 5 in the Name of the Father, and of .the Son, and of the Holy Ghofi . * Amen. . When The Appendix. clxix When they were all confirmed, the Bifhop was to fay, The Peace of the Lord abide with you -y to which theyanfwer'd, And with thy Sprit : And none were to be admitted to the holy Communion, until they were confirmed. In the Form of Matrimony, the Man was, with the Ring, to give the Woman other Tokens of Spoufage, as Gold and Silver, faying, WITH this Ring I thee wed, this Gold and Silver I thee give, etc. In Allufion to this Cuftom, the following Claufe was inferred in the fucceding Collecl: j as Ifaac and Rebeccah, after Bracelets and Jewels of Gold given of the one to the other, lived faithfully together, fo thefe Perfons, &c. as in the prefent Office : And in the Declaration of the Marriage to the People, they are faid, to have given and pledged their Troth, either to other, and to have de- clared the fame by giving and receiving of Gold and Silver. The Sign of the Crofs was to be made at the Bleffing of the married Couple : And in the firft of the Collects appointed to be faid at the Altar, inflead of the Inftance of Abraham and Sarah, that of the Angel Raphael's being fent to Toby and Sa- rah the Daughter of Raguel was made uie of. In the following Collecl: was a Petition, that they might fee their Children's Children unto the third and fourth Generation : And in the laft, that the Woman might be loving and amiable to her Hufband as Ra- chel, wife as Rebeccah, faithful and obedient as Sarah. A Sermon was ordinarily to be preached concerning the Duties of Hufbands and Wives 5 or, if there was no Sermon, the Minifter was to read the large Exhortation now in Uie. The new-marriecl Perfons were, in a Rubric at the End, required to receive the holy Communion, on the Day of their Marriage. The clxx The Appendix. The Order for the Vifitation of the Sick, after the Salutation at the PrienVs Entrance, be- gan with the hundred and forty third Ffalm : And in the fecond Collect after the Verficles and Re- fponfes, was this Claufe : VIS IT hint) O Lord, as thou didft Peter'* Wife's Mother, and he Captain's Servant $ and as thou didfl preferve Toby and Sarah, by thine An- gel, from Danger -> fo re (lore unto this fick Per [on his former Health, if it be thy Will. The Form of Abiblution in this Office, was injoined to be alfo ufed at all private Confeffions. I f the fick Perfon defired to be anointed, the Pried was to anoint him on the Forehead or Bread only, making the Sign of the Crofs, and faying, AS with this vifible Oil thy Body outwardly is anointed, fo our heavenly Father, Almighty God, grant, of his infinite Goodnefs, that thy Soul inward- ly may be anointed with the Holy Ghoft, who is the Spirit of all Strength, Comfort, Relief, and Glad- nefs : And vouchfafe, for his great Mercy, if it be his bleffed Will, to reft ore unto thee thy bodily Health and Strength, to ferve him \ and fend, thee Releafe of all thy Pains, Troubles, and Difeafes, both in Body and Mind. And howfoever his Goodnefs, by his divine and unfearchable Providence, fhall dif- pofe of thee 5 we his unworthy Minifters and Servants humbly befeech the eternal Majefty, to do with thee according to the Multitude of his innumerable Mer- cies 5 and to pardon thee all thy Sins and Offences, committed by all thy bodily Senfes, PaJJions, and car- nal Affections : Who alfo vouchfafe, mercifully to grant unto thee ghoftly Strength, by his holy Spirit, to withftand and overcome all Temptations, and Af- faults of thine Adverfary, that in no Wife he prevail againft thee 5 but that thou may ft have perfecl Vic- tory The Appendix/ clxxi tory and Triumph again ft the Devil, Sin, and Death, through Chrift our Lord ; who by his Death hath overcome the Prince of Death, and with the Father, and the Holy Ghoft, evermore liveth and reigneth, God, World without end. Amen. At the End of this Prayer, was added the thirteenth Pfalm, with the Gloria Patri : But if the fick Perfon defired to be anointed at the fame Time, that he received the holy Communion, this Pfalm was to be omitted. In the Communion of the Sick, thePriefr. was directed, if there were a Communion in the Church the fame Day, to referve fo much of the Sacrament of Chrift's Body and Blood, as would fuffice for the fick Perfon, and thofe who com- municated with him, if there were any 5 and to go and adminifter it to them, as foon as he could, after he came from Church. But if there was no Communion at the Church, he was to vifit the fick Perfon before Noon, if not hindred by the public Service or fome other jufb Impediment, and to celebrate the holy Communion in fome convenient Place in his Houfe. When there was more than one fick Perfon to be vifited, on a Day when there was no Communion in the Church, he was in like Manner to referve as much of what was confecrated at the flrft Sickman's Houfe, as might fufrlce for the reft, and thofe, who com- municated with them, if there were any : And the fick Perfon was to defire fome of his own Houfe, or elfe of his Neighbours, to receive the holy Communion with him 5 which might be a fingular Comfort to himfelf, and a great Token of Charity in them. The Introit was the hundred and feventeenth Pfalm 5 after which followed the lefTer Litany, without any Repetition, the mutual Salutation, and clxxii The Appendix. and the Colled, Epiftle, and Gofpel, now in Ufe. Then the mutual Salutation was repeated, and the Prieft was to pafs over to the Commu- nion-Office, beginning at, Lift up your Heart s, 6cc. The "Trifagium ended, he was to fubjoin the general Confeffion, the Abfolution, the comfort- able Sentences of Scripture -y and after the Diftri- bution, the Thankfgiving in the Poll-Commu- nion. A t the Burial of the Dead, the Prieft was to meet the Corps at the Church-Style, and to fay, or ling with the Clerks, the Sentences now uied. The old Translation oijob xix. zy, &c. is fo ve- ry different from ours, and fo exprefs a Teftimo- ny for the Refurredtion of the fame Body, thut I fhall here give it at Length : I know, that my Redeemer liveth, dnd that Ijhall rife out of the Earth in the la ft Day, and fh all be covered again -with my Skin, and jh all fee God in my Flejh ; yea, and I my felf Jhall behold him, not with other, but with thefe fame Eyes. A t the Grave, the Prieft was to caft Earth on the Corps, faying, I commend thy Soul to God the Father Almighty, and thy Body to the Ground, Earth to Earth, J foes to Afhes, &c. as in the prefent Office. These two Collects were alfo to be ufed : WE commend into thy Hands of Mercy, ?noft merciful Father, the Soul of this our Brother depart-* ed N. and his Body we commit to the Earth -, be- feeching thine infinite Goodnefs, to give us Grace to live in thy Fear and Love, and to die in thy Favour ; that, when the Judgment pall come, which thou haft committed to thy well-beloved Son, both this our Brother, and we, may be found acceptable in thy Sight ; and receive that Blefjing, which thy well- beloved Son Jhall then pronounce, to all, that love i and The Appendix. clxxiii and fear thee, faying, Come ye bleiTed Children of my Father, receive the Kingdom prepared for you, before the Beginning of the World. Grant this, merciful Father ', for the Honour of Jefus Chrift, our only Saviour, Mediator, and Advocate. Amen. ALMIG HTTGod, we give thee hearty Thanks for this thy Servant, whom thou haft delivered from the Miferies of this wretched World, and from the Body of Death, and all Temptation, and as wetrufty haft brought his Soul, which he committed into thy holy Hands, into fure Confolation and Reft. Grant^ we befeech thee, that at the Day of Judgment, his Soul, and all the Souls of thine Elect, departed out of this Life, may with us, and we with them, fully receive thy Promifes, and be made perfect altoge- ther, through the glorious Refurreclion of thy Son, Jefus Chrift, our Lord. THEPfalms appointed for this Office were, the hundred and fixteenth, the hundred and thirty ninth, and the hundred aqd forty fixth : And the Rubric directed them to be faid in the Church, ei- ther before or after the Burial of the Corps. After the Pfalms, was read the LefTon out of the fifteenth Chapter of the firft Epiflle to the Corinthians: At the End of which were the leffer Litany, the Lord's Prayer, and the following Suffrages, Prieft. Enter not, O Lord, into Judgment with thy Servant. Anfwer. For in thy Sight no living Creature Jh all be juftified. Prieft. From the Gates of Hell Anfwer. Deliver their Souls, O Lord. Prieft. I believe to fee the Goodnefs of the Lord, Anfwer. In -the Land of Living. Prieft. O Lord, gracioufly hear my Prayer : . Anfwer. • And let my Cry come unto thee. Then clxxiv The Appendix. Then was added the following Prayer for the Perfon departed. O Lord, with whom do live the Spirits of them, that be dead -, and in whom, the Souls of them that be elected, after they be delivered from the Burthen of the Flefh, be in Joy and Felicity •, grant unto this thy Servant, that the Sins, which he committed in this World, be not imputed unto him \ but that he, efcaping the Gates of Hell, and Pains of eternal Darknefs, may ever dwell in the Region of Light, with Abraham, Ifaac, and Jacob, in the Place, where is no Weeping, Sorrow, nor Heavinefs : And, when that dreadful Day of the general Refurreclion jloall come, make him to rife alfo, with the juft and righteous, and receive this Body again to Glory, then made pure and incorruptible. Set him on the right Hand of thy Son, Jefus Chrift, among thy Holy and Elect, that then he may hear, with them, thefe moft fweet and comfortable Words -, Come to me, ye blef- fed of my Father, pofTefs the Kingdom, which hath been prepared for you, from the Beginning of the World -, Grant this, we befeech thee, O merciful Father, through Jefus Chrift, our Mediator and Redeemer. Amen. There was alfo an Order for the Celebration of the holy Communion, at Funerals. The Introit was the forty fecond Pfalm : TheCollecl: was the fame with that, which is now the lafl in our pre- lent Burial-Service, except one Petition in the Clofc, which ran thus, AND at the general Refurreclipn, in the laft Day, both we, and this our Brother departed, re- ceiving again our Bodies, and rifing again in thy wo fl gracious Favour, may with all thine elect Saint s9 obtain eternal Joy. The Epiftle was i TheJfAv. f.i$.to the End j the Gofpel, John vi. f. 37, to ^.41. The The Appendix. clxxv The Order of the Purification of Women came next, in which the Pfalm appointed was the hun- dred and twenty firft s and the Woman was re- quired to offer her Chrifom, and other cuftomary Offerings. The Commination followed, which was then intituled, "The firfi Day of Lent, com- monly called Afh-Wednefday 5 and after that, the Declaration concerning the Ceremonies, why fome were abolifh'd, and iome retain'd, with a few brief Notes, for the better Explication of fome Things contained in the Book. The two firft related to the Habits then enjoin'd 5 the three laft were, as follows y A S touching kneeling, cr offing, holding up of Hands, knocking upon the Breaft, and other Geftures 5 they may be ufed or left, as every Man's Discretion ferv- eth, without Blame. Alfo upon Chriftmas-Day, Eafter-Day, the Af- cenfion-Day, Whitfunday, and the Feaft of Tri- nity, may be ufed any Part of holy Scripture, here- after to be certainly limited and appointed, inftead of the Litany. IF there be a Sermon, or for other great Caufe, the Curate by his Difcretion may leave out the Lita- tany, Gloria in Excelfis, the Creed, Homilies, and the Exhortation to. the Com?nunion. This was the State of our firft EngliJhlA- turgy -9 in which, our Reformers had, with great Difcretion, chofe rather to retain fome Things, which might otherwife have been lawfully omit- ted, than, by going too far at firft, to ftagger Men of weak and prejudiced Minds, whom mo- derate Compliances might bring to Temper, and reconcile to the Reformation. The Book was received, with genera: Satisfaction > andthemoft rigid Adverfaries couid not charge it, after the ftri&eft Scrutiny, with any Contradi&ioa to the Word clxxvi The Appendix. Word of God: Nay, Gardiner himfelf confefTed, that tho', if he had had a Hand in it, it mould not have been fo drawn up \ yet fince it was done, he thought the Ufe of it lawful, and that he would not only ufe it himfelf, but caufe all the Clergy in his Diocefe to do fo too. In the Lady Mary's family it was indeed rejected, fhe pretending, that it could not be valid, becaufe efiabliihed in the King's Minority : But in all other Places, it gained Ground daily ; few thinking that our Reformers had gone too far, but many defiring, that, as foon as the Times would bear it, it might be reviewed, and made yet more perfect and complete. In November 15*495 an Act palled, for appoint- in** fix Biihops, and fix other learned Men, to draw up a Form of making and confecrating Archbiftiops, Bifhops,Priefts, and Deacons. From this Number of Biihops and Divines, the learned Heylin conjectures, that the fame Perfons who had been before employed in compiling the Li- turgy, were now made ufe of, to draw up our Ordinal > Bifhop Day only of Chichefier be- ing left out, on Account of his former Obftinacy in refufing to fubfcribe the Liturgy. In this, as in the former Work, they governed themfelves by the Practice of the primitive Church, finking off the corrupt Additions of latter Ages : And leav- ing out the many fuperflitious Rites, with which the Papifts had clog'd and defac'd the Beauty of thofe Offices, they reduced them to their original Purity and Simplicity. The antient Pontificals they obfei ved to be burthen'd with the feweft Ceremonies > and that Prayer, and the Impofition of Epifcopal Hands, were, in the firft Ages, thought the only Effentials of Ordination : And therefore, having retained thefe, and fufficiently provided for the Decency and Order of thofe folemn Offi- ces, The Appendix. clxxvii ces, they law no Reafon, why any fhould be of- fended, at the Omiflion of the Sandals, Gloves, Ring, and other modern fuperflitious Rites. The moll material Differences between this firft Ordinal and that now inUfe, were as follows. The Deacons were allowed to be ordained at one and twenty Years of Age j and when they were to be prefented to the Bifhop, each of them was to have on a plain Alb. The Prayer of St. Chry- foflom was ufed at the End of the Litany , and the firft Epiltle out of i Tim. iii. was continued to the End of the Chapter. The Oath of Supremacy contained a folemn Renuntiation of the Authori- ty of the Bifhop of Rome, a Proteflation never to confent to the Re-eilabliihment of it, and a Pro- mife to refill it to the utmofl of their Power, and inviolably to obferve all the Statutes made for the Extirpation thereof , together with a large Ac- knowledgment of the fupreme Headfhip of the King, and a Declaration, that they reputed all Oaths formerly taken in Favour of the Papal Su- premacy as vain and annihilate. The Oath ended thus , So help me God, all Saints, and the holy E- vangelifts. After the Delivery of the NewTefla- ment, one of the Deacons was to put on a Tu- nicle, and read the Gofpel of the Day. A t the beginning of the Form of ordering of Priefls, were placed the fortieth, the hundred and thirty fecond, and the hundred and thirty fifth Pfalms y one of which was to be king for the In- troit. The Epiflles were Affs xx. f. ij,tof. 36". and i Tim. iii. throughout : And the fir (I Gofpel was,Afe*. xxviii."^. 18, to the End , the fecond, that out of the tenth of St. John, which is now ufed , and the third was, John xx. f. 19, to ^.24, The Gofpel wasiucceded by the Veni Creator > af- ter which the Candidates for the Prieflhood were' n to clxxviii The Appendix. to be preferred to the Bifhop in plain Albs. Then the Litany was to be laid, with the Collect now placed before the Epiftle and Gofpelj and the Oath of Supremacy was admini fired to them all. The large Exhortation, and the Ordination Vows followed next 3 and in the Player (aid by the Bi- fhop at the End of them, after the Words begun inyoti) was added, until the Time he Jhall come at the latter Day to judge the Quick and the Dead. After the Impofition of Hands, the Bifhop was to deliver the Bible to each of them in the one Hand, and the Chalice with the Bread in the o- ther j faying, Take thou Authority to peach the Word of God, and to minifter the holy Sacraments in this Congregation. By a Rubric at the End it was directed, that when the Orders of Deacon and Prieft were both conferred on the fame Day the Introit and all other Things at the Communion fhould be ufed, as they are appointed at the Ordering of Priefts > and the whole third Chapter of the firft Epiftle to Timothy was to be read for the Epiftle, immediately after which the Deacons were to be ordained. A t the Confecration of a Bifhop, one of the Introits inferted in the Form of Ordering of Priefts was to be ufed •, and the Gofpel in that Office, out of the tenth of St. John, was appointed for one of the Gofpels in this. The Bifhop elect, having on his Surplice and Cope, was to be pre- fentcd by two Bifhops in Surplices and Copes, With their paftoral Staffs in their Hands. After the Impofition of Hands, the Archbifhop was to lay the Bible on his Neck, faying, Give heed to Readings 6cc. as in the preient Form : And then he was to put into his Hands the paftoral Staff, faying, Be to the Flock of Chrift a Shepherd \ Sec. In The Appendix. clxxix In iff 1 3 the Reformation having now gained Ground confiderably, and Men's Minds being drawn off from their inveterate Prejudices > it was thought a proper Seafon, to review the Liturgy, and to give Satisfaction to the Conferences of thofe who had entertained diverfe Scruples a- gainft fome Parts of it, by fuch Alterations, as, upon mature Deliberation, mould be found ufeful and expedient. Who thePerfons were, that were employed to make this Review, is not mentioned. The learned Heylin is of Opinion, that they were the fame, who firft. compiled it : And indeed there is no good Reafon to think otherwife > for they were hull in the fame Repute for their great Learn- ing and Piety, and as much in Favour at Court, as ever. Nay, the Silence of the Hiftorians of thofe Times, which is urged by fome, as an Ob- jection againft this, is rather a ilrong Argument for it : For if the fame Perfons, who firfi com- piled the Liturgy, were now employed to review it, it is eafy to account for their Silence 5 where- as if this Review had been committed to different Hands, the Omiflion of fo material and impor- tant a Circumftance would have been an unpar- donable Neglect. The chief Alterations, in this Review, were thefe, which follow. At the End of the Preface was added a Rubric, enjoining all Priefts and Dea- cons to fay daily the Morning and Evening Ser- vice, privately or openly, unlefs they were hin- dred by preaching, itudying of Divinity, or fome other urgent Caufe 5 and to let a Bell be tolPd fome convenient Time before they began,that thofe who were difpofed might come to hear God's Word,and to pray with them. TheDeclaration con- cerning Ceremonies was placed next after thePre- face j and the explanatory Notes, which followed n z in clxxx The Appendix. in the firft Liturgy, were omitted. The Service was to be faid in that Part of the Church, Cha- pel or Chancel, where the People could beft hear : And the Ufe of the Alb, Cope, and Tunicle, was prohibited $ the Prieft or Deacon, being only to wear a Surplice, and the Bilhop, or Archbifhop, his Rochet. In the Beginning of the daily Morn- ing Service, were added the Sentences, Confeffion, and Abfolution. The Refponfes after the Lord's Prayer ran in the plural Number -, and the Halle- lujah at the End of them, was omitted j as was alfo the Order for ringing the LefTons, Epiftles, and Gofpels, and for the Ufe of the Song of the three Children in Lent only. The hundredth Pfalm was inferted, to be ufed fometimes after the fecond LefTon, in the Morning > as were al- fo the ninety eighth, to be ufed after the firft, and the fixty feventh, after the fecond LefTon, in the Afternoon. The Athanafian Creed, which in the firft Book was appointed only on the great Feftivals, was now directed to be faid on fo ma- ny of the Saints Days, that it came in Courfe once a Month. The Litany was placed next to the Morning and Evening Service} and the Ufe of it was in joined on Sundays, as well as IVednefdays and Fridays. The occasional Collects for Times of Dearth and Famine, of War, and of any common Plague or Sicknefs, were added at the End of it. The Introits were all omitted > as was likewife the double Communion at Chriftmas and Eajler^ the Colled, Epiflle, and Gofpel, which were re- tained, being the fame with thofe now in Ufe : And the Hymn for Eafter-day, which was in the firft Book ordred to be lung before Matins, was now appointed inftead of Venite exult emus^ the Hallelujahs^ Verficles, and Colled at the End, be- ing omitted. The Colled for Eafier-day was to i be The Appendix* clxxxi be repeated on Low-Sunday. The Feaft of St. Mary Magdalen was ftruck out of theCalendar $ the Collect for the Feaft of St. Andrew was changed for that now ufed j and the Gofpel for Whitfunday con- tinued, as at prefent, to the End of the Chapter. I n the Title of the Communion-Office;, the Words, commonly called the Mafs, were omitted: And it was to be faid in the Body of the Church or Chancel, where Morning and Evening Prayer were appointed to be faid -y the Prieft ftanding on the North Side of the Table. The Office began with the Lord's Prayer, and the Collect for Purity j after which the ten Commandments were inferr- ed, with a brief, but moft pious Petition, at the End of each, for the Forgivenefs of our pall Of- fences again ft them, and for Grace to keep them more perfectly for the future. The Words, mi- litant here on Earthy were added to the Preface of the Prayer for the whole State of Chrift's Church 5 and the latter Part of it, in which Thanks were returned for the Virtues and Graces of the blelTed Virgin and other Saints, and the Faithful depart- ed were prayed for, was omitted. A new Exhor- tation was added, to be ufed, when the People were negligent in coming to the holy Commu- nion $ the Subftance of the former Part of which is contained in the fecond Exhortation now in Ufe : But the latter Part was addrefs'd to them, who, according to an irreligious Cuftom of thofe Times, would ftay out of Curiofity during the Adminiftration of the Eucharift, and not com- municate 5 whom the Minifter was to rebuke for this great Offence, in the following Words : AND whereas ye offend God fo [ore, in refujing this holy Banquet, I admoniJJo, exhort, and befeech you, that unto this Unkindnefs ye will not add any more 3 which Thing ye Jhall do, if ye fiand by as Ga- n 3 zers clxxxii "the Appendix. zers and Lookers on them that do communicate, and he no Partakers of the fame your Selves : For what Thing can this be accounted elfe, than a farther Con' tempt and Unkindnefs unto God ? Truly it is a great Unthankfulnefs, to fay Nay, when ye be called; but the Fault is much greater, when Men ft and by, and yet will neither eat nor drink this holy Commu- nion with others. I pray you, what can this be elfe, but even to have the Myfteries of Chrift in Deri- fion ? It is faid unto all y Take ye, and eat y Take and drink ye ail of this y do this in Remembrance of me. With what Face then, or with what Coun- tenance, fhall ye hear thefe Words ? What will this be elfe, but a negletling, a defpifing, a mocking of the Teftament of Chnil ? Wherefore, rather than you fhould fo do, depart you hence, and give Place to them that be godly difpofed. But when you depart, 1 befeech, ponder with your Selves, from whom you depart ; ye depart from the Lord's Table, ye depart from your Brethren, and from the Banquet of moft heavenly Food. Thefe Things, if ye earneftly confi- der, ye ftoall, by God's Grace, return to a better Mind 5 for the obtaining whereof, we fhall make our humble Petitions, while we JJiall receive the ho- ly Communion. The other Exhortations were tranfpofed and altred, and the Claufe relating to auricular Con- fcillon was omitted. The Rubric, which required Water to be mixed with the Wine,was ftruck out 5 and the Ex- hortation to confefs to God and to his holy Church, was thus akred , Make your humble Confefjion to Al- mighty God before this Congregation here gathered toge- ther in his holy Name. The proper Prefaces were to be continued, as at prefent y and the Trifagium was reduced to its prefent Form. In the Prayer of Confecration, the Petition for the. San&ifica- tion The Appendix, clxxxiii tion of the Elements by God's Word and Spirit, that they might be to us the Body and Blood of Chrift, was changed into a Prayer, that we re- ceiving the Creatures of Bread and JVine, according to our Savior's Inftitution, might be made Partakers of his moft blejfed Body and Blood. At the Diftri- bution of the Bread, inftead of, 'The Body of our Lord Jefus Chrift, which was given for thee, pre- ferve thy Body and Soul unto everlafting Life j which was the Form in the firft Liturgy \ was fubflituted this Claufe, Take and eat this, in Re- membrance, that Chrift died for thee, and feed on him, in thine Heart, by Faith, with Thank/giving. And at the Delivery of the Cup, inftead of the firft Form, The Blood of our Lord Jefus Chrift, which was floe d for thee, pre ferve thy Body and Soul, unto everlafting Life -y the Minifler was to fay, Drink this, in Remembrance that ChriftV Blood was Jhed for thee, and be thankful The oblatory Prayer was removed into the Poft-Communion, and re- duced to its prefent Form : The Sentences ap- pointed to be ufed in the Poft- Communion were omitted -, and the Method and Order of the whole sOffice was altred to much the fame State in which it now ftands. The Bread was directed, by a Rubric at the End, to be fuch, as is ufually eaten, butthebeft, and purer!, that can poflibly be gotten ; and it was now ordred to be given into the Hands of the Communicants. The Bread and Wine were to be provided by the Curate and Church- War- dens, at the Charge of the Parifh > and the Pa- rifli was to be releafed of thofe Sums of Money, and other Duties, which they before ufed to pay in Courfe, upon that Account. Every Parifhion- er was required to communicate at lead thr^e Times a Year, of which Eafter was to be one ; n 4 and clxxxiv The Appendix. and he was then to reckon with the Mini iter or his Deputy, and pay him all Ecclefialtical Duties then due. A new Rubric was alfo added, in which the Reafon, why the Pofture of Kneeling was retained, is declared j and the Determination of the Church in that Affair is vindicated, from a groundlefs Objection of feeming to countenance the corporal Prefence. I n the Office for Baptifm, the Sign of the Crofs on the Child's Bread, the Exorcifm, the Chrifom, the two lafl of the Interrogatories, the Trine-Immerfion, and the Unction, were omitted, with the Rubric concerning the monthly Change of the Water, and the Prayers then to be ufed j and the Lord's Prayer, and the Thanfgiving after the Baptifm of the Child, were added. I n Confirmation, the Sign of the Crofs was omitted -> as was alfo the delivering the Gold and Silver to the Bride in the Form of Matrimo- ny, with the PafTages thereto alluding. The apo- cryphal Inftance of Toby and Sarah in the firft Collect, was changed for that of Ifaac and Re- beccah-y and the Sign of the Crofs at the Benedic- tion of the married Couple was laid afide. In the Order for the Vifitation of the Sick, thePfalm at the Beginning, the offenfive Claufe concern- ing Toby and Sarah, and the Unction of the lick Perfon, were expunged \ and the Communion was always to be confecrated at the fick Man's Houfe. In the Burial-Office, the Prayers for the Perfon to be interred, the proper Pfalms, the Suf- frages, and the Order for the Communion, were ftruck out. The Rubric in. the Office for Church- ing of Women, concerning offering the Chrifom was omitted : And the Title of the Cornnii nation was thus altred, A Cowmination again jl 'Sinner r, with certain Prayers to be ufed di-verfe Times in the Tear. The The Appendix. clxxxv The Offices of Ordination, drawn up in if 49, -were now added to the Liturgy, and eftablifh'd as a Part of it, with thefe few Alterations. The Veftments therein required, and the Introits, were laid afide in this, as in all other Parts of the Book y the {hocking Appeal to the Saints and Evangelifts at the End of the Oath of Supremacy, was itruck out , and the Ceremonies of delivering the Cha- lice with Bread at the Ordination of a Prieft, and the laying the Bible on the Neck, and putting the paftoral Staff into the Hand, at the Confecration of a Bifhop, were omitted. These were the chief Alterations in this Review 5 and none of the learned and pious Di- vines of our Church, at that Time, expreffed any Diffatisfaetion concerning them, or murmured at the OmilTion of thofe Ufages, which the worthy Compilers of our Liturgy thought it expedient, and requifite, to difcharge. But of late great Clamours have been made againft this fecond Li- turgy, and many Reproaches thrown on thofe excellent Pillars of our Church, who had the Care of the Review, by Men of factious and tur- bulent Spirits, who feek to acquire a Name, by breaking the Unity of the Church, forming fe- parate Congregations, and advancing themfelves to be Heads of a Party. The Clamour was be- gun by Mr. Stephens, carried on by Mr. Whifton^ and has of late been revived and improved by Mr. Collier 1 and Dr. Brett. The Pretence is, that this Review was made to humour Calvin, Bucer^ and Peter Martyr , that the Liturgy was model- led according to their Fancy 5 its Beauty and Order defaced, and the mod primitive and ca- tholic Ufages expunged, to gratify the unreafon- able Importunity of thofe Foreigners. For their Humour, it is pretended, that the Water, tho' Part clxxxvi The Appendix. Part of the inftituted Matter of the Cup, was laid afide -, the Prayer for the Saints departed o- mitted, tho' that was an implicit Renuntiation of the Communion of Saints -y and the Invocation of theHoly Ghoft and Oblation,tho'neceiTary to the complete Confecration of the Elements, expung- ed. So heavy a Charge on our Reformed Church, that all which the Malice of the Papifts hath yet invented, falls fhort of it ! As if our BiiTiops and Clergy were Men of fuch abandon' d Confcien- ces, fo void of all Senfe of Religion, as to pre- fer the gratifying the unreafonable Prejudices of two or three Men, of lefs Learning and Reputa- tion than themfelves, to ChriJFs own Inftitution, and the due Adminiftration of his Sacraments j and as if, after their many grievous Accufations againft the Church of Rome^ for daring to muti- late Chrift's Inftitution, by taking away the Cup from the Laity, they themfelves would fo far incur the fame Condemnation, as facrilegiouily to take away one Half of the inftituted Matter Ox ' at Cop ! N o t h i n g but a defperate Caufe could ever drive Men of fo great Learning and Knowledge, to caff, fuch grievous and groundlefs Reproaches on our whole Reformation : And notwithstand- ing their pretended Zeal for the Reftoration of King Edward's fir ft Liturgy 5 it is moil evident from their late Conduct, that they have in Rea- lity as little Regard for that, as for this fecond -y having, according to their feverai Humours, fet it afide, to make Way for their own novel Com- positions. Mr. Stephen's new Office for the Com- munion led the Way 5 Mr. Whifton publifh'd his Reformation of the Whole in 171 3 j and Mr. Collier^ and Dr. Bret®, who, excepting his Avian- ifm^ agree witli him in moil of the reft of his Alterations, The Appendix. clxxxvii Alterations, have puhlifiVd their new Offices for the Communion, Confirmation, and Vifitation of the Sick-, and have rejected all, who will not bow to their flubborn Humour, in receiving them, as Schifmatics from the Catholic Church. From Men of fuch a Spirit, we need not wonder at fo fcandalous a Reprefentation of our Reformed Church j nor that the moil grofs Untruths are with fo great Zeal and Confidence advanced and propagated, to fupport their otherwife defperate Caufe. But it is not enough, to call them Untaiths, without proving them fuch •, that would be too like the Confidence of thofe, whom I am cen- furing. I fhall therefore produce fome plain Proofs, that neither Calvin, Bucer, nor Peter Mar- tyr, were defigned to. be humoured, or gratified, in thefe Alterations. And firft for John Calvin. It is confefTed by Mr. Collier himfelf, in his Church-Hiftory, p. if$. Vol. z. that when Calvin offered his Afliftance to Archbifhop Cranmer, about the Time of com- piling the Liturgy, it was rejected. The Arch- bifhop knew the Spirit of the Man, his Obftina- cy, Selffufficiency, and Contempt of the mod primitive Antiquity ; and was therefore refolved, not to let him have any Hand in the Englijh Re- formation. And what had he done fince, to re- commend himfelf to the Archbifhop's Efteem, or to give him any Occafion, to entertain more favorable Thoughts of him ? On the contrary, he had taken all Opportunities to detract, from, and revile our Reformation $ and was continually im- portuning the Duke of Somerfet, to alter, and lay afide, every Thing that difagreed with his own Paffion and Prejudice. Had he been in fuch E- fleem with the Bifhops, as this Story implies, he would clxxxviii The Appendix. would have had no Reafon to addrefs himfelf with fo great Zeal to the Protestor: And tho' his Let- ters might have had fo much Influence on the Duke, as to prevail with him to apply to the Bi- ihops, for altering Things according' to Calvin's Judgment -y of which yet there is no Evidence : We have no Reafon to fufpecl:, that the Bifhops {hewed any more Regard to his Interpol! tion then, than when at Calvin's Requeft he interceded for their difpenfing with Hooper's wearing the Epifco- pal Veflments. Nay, I think, nothing can be a plainer Proof of his being wholly difregarded in this Affair, than that Epiftle of his to Archbifhop Cranmer, which Mr. Collier quotes, Ibid. p. 300, and thinks, moft probably to have been wrote, after the Review of the Common- Prayer 5 in which he fpeaks reproachfully of our whole Reformation, and fays, that there was fo much Popery and into- lerable Stuff ftill remaining, that the pure IVorfhip of God was not only weakned, but in a Manner fifed and overlaid with it. Thefe harfh Expref- fions would never have fallen from Calvin 'sPen, if the Liturgy had been modelled acccording to his Directions: But may very naturally be fuppofed to be the furious Expreflions of his Refentment, on Account of the DifrefpecT: fhewn him, in refufing to obey his Dictates, and comply with his unpri- mitive Platform. And to give a farther Proof of his great Difefteem of this fecond Liturgy 5 when his Judgment concerning it was afked, by the fac- tious Party at Francfort, his Anfwer was, 'float there was not in it that Purity, which was to be defred-, that it contained many Relicts of the Dregs of Po- pery, and many tolerable Fooleries \ that tho' it was lawful to begin with fuch beggarly Rudiments, yet it was the Duty of learned and godly Minifiers, to procede farther, and fet forth fomething more refined from The Appendix, clxxxix from Ruft and Filthinefs ; and that, if godly Religion had flourijhed in England, many Things ought to have been better correUed, and many others quite taken away. This is very full and clear % and yet there is another PafTage in this Letter, which feems to allude more directly to his having been hitherto repulfed by our Biihops : Perhaps, fays he, I /peak in vain to thofe Men, who efteem me not fo well, as to vouchfafe to admit the Counfel that comes from fuch an Author. What can be the Reafon of thisDiftruft of Calvin, but his pair, Experience, how little Regard had been fhewed to his Judgment, in the whole Courfe of the Eng- lijh Reformation ? And when we confider, that this was fpoken, with a particular Eye to the fe- cond Liturgy, we mull be wilfully blind, if we cannot difcern in it moft plain Tokens, that he was not yet recovered from the Mortification of not being confulted in the Review of the Com- mon-Prayer. A s to Bucer and Peter Martyr > it cannot be faid of them, as it has been of Calvin, that their Judgment was not afked in this Review : For being Men of great Learning, and of a moderate and peaceable Difpofltion, they had been invited over by Archbiihop Cranmer, and were made Di- • vinity ProfefTors in the two Lmiverfkies. Bucer in particular was fo noted for his Moderation, and difcreet and regular Way of proceding in the Re- formation of the Popifn Corruptions j that Calvin9 who was always for running into Extremes, thought it necefiary to write to him on thisOccafion, and to caution him againft falling into his old Fault , as he is pleafed to call it, of fuggefting and ap- proving of moderate Counfels. But how little Influence this Letter had upon Bucer, we may clearly difcern from his Conduct in the Cafe of Mr. cxc The Appendix. Mr, Hooper. For when Calvin encouraged that miftaken Man to perfevere in his Oppofition to the Epifcopal Veftments, and wrote to the Pro- tector to patronife his Caufe, and fcreen him a- gainft the Bifhops > Bucer on the contrary, prefs'd him to conform to the Injunctions of his Superi- ors, anfwered all his Scruples folidly and judici- oufly, and exhorted him inflead of quarrelling at the Ceremonies of the Church, to turn his Zeal againft the Sacrilege of the Courtiers, the Neglect and Contempt of Ecclefiaftical Difcipline, and the diflblute and licentious Manners of the Age. Peter Martyr was not lefs zealous for Hoop- er's Compliance than Bucer ^ and their joint La- bours had the defired Succefs. Their prudent Carriage, and great Affection to our regular Con- ftitution, fo well recommended them to the E- ileem of our Bifhops, that it was thought expe- dient, to lay a Latin Tranilation of the Liturgy before them, and defire their Opinions, what Ex- planations, or Emendations, were requifite to be made. But there is a wide Difference between afking their Advice, and adding or omitting, according to their Humour and Fancy. If fome Particulars were alter'd agreeably to their Judg- ment ; it was, becaufe 'our Bifhops thought the Reafons, which they gave, for making thofe Alte- rations, conclufive and convincing : In other Things, where their Objections had lefs Force, they were as freely rejected. Their Arguments were, as they ought, allowed their due Weight 5 but their Humour was gratified in nothing. Nay, fo far were they from having fuch Influence over the Bifhops, as to prevail with them, to reform according to their Directions -, that it appears from a Letter of Peter Martyr to Bucer ^ quoted by Mr. Collier^ p. 310. that they were intirely ignorant, what The Appendix. cxci what Alterations the BiiTiops intended to make, and had not Confidence enough to inquire. In this Letter, Peter Martyr tells Bucer, that the Archbijhop had acquainted him, that fome Alterati- ons were agreed on, but that he durfi not prefume to afkhim what they were : And then, as if he were confcious to himfelf, that they were not fo agree- able to his Directions, as he could wim> he goes on to flatter himteJfx with a vain Hope, that if the Bifiops did not confent to alter what was neceffdry, the King would do it himfelj \ and recommend it to the next Sejjion of Parliament. And now, I think, I have fully confuted this bold and groundlefs Calumny -y and fhall only add this one Fact, in Confirmation of what has been faid before, viz. that Bifhop Ridley, who was a Man, the beft lluTd in the Writings of the Fathers, and the Doctrines and Ufages of the primitive Church, of any of our Reformers, and who was never yet fufpected of paying too great a Deference to the Opinions of thefe Divines, was the mod forward of all the Bifhops, in ufing this fecpnd Liturgy : For on All- Saints- Day, which was the Time appointed for its taking Place, he officiated by it, in the Forenoon, at St. Paul's Cathedral 3 and in the Afternoon, preached at St. Paul's Crofs, in Defence of the Alterations, exfpatiating thereon fo largely, that the Audience went home by Torch-light. But it is farther objected by our ?nodern Inno- 'Gators, that the Parliament declared the firfl Li- turgy to have been finifhed by the Aid of the Holy Ghoft : And that no fuch Encomium was palled on the fecond ; but that, on the contrary, the Scruples, whith occafioned the Review, are faid to have proceded rather from Curiofity, than any worthy Caufe. I muft confefs, I am very much 1 furpri- cxcii The Appendix. furprifed, to fee this Obje&ion made, by Men, who have wrote, with fo much commendable Zeal, and fo good Succefs, for the Independency of the Church on the State. Are we then, at laft, to decide Controversies of Religion by A&s of Parliament, and appeal to the Statute-Book for the Eifentials of Chriftian Worfhip ? To what Purpofe has fo much fruitlefs Pains been taken, to afTert the fpiritual Power of the Clergy, inde- pendent on the Civil Magiftratej i? a Matter of this Importance is to be refer'd to the Authority of Lords and Commons, and the Merits of the Caufe muft depend on their Lay -judgments ? And yet thus it muft be, if we allow the Encomium beftowed by the Parliament on King Edward's firft Book, to over-balance the Judgment and Autho- rity of its Compilers, who reviewed and altered it y of the Governors of the Church, who efta- bliihed the Book fo altered ; of the whole Cler- gy, who without Scruple officiated by it 3 and of the Martyrs, who defended it by their Difpu- tations, adorned it by their conftant Ufe thereof during their Confinement, and at laft fealed it with their Blood. This was the Book,which Archbifliop Cranmer offered to defend againft the World, and which Bifhop Ridley fo highly extolled, in his Letter to the Exiles at Francfort -, this is the Book, which the other Martyrs hug'd at the Stake, with Marks of. the greateft Eiteem and Veneration, and recommended as a Legacy to their deareft Friends and neareft* Relations. To tranfcribe the many noble Encomiums they beftowed upon it, would be too large for the pfeferit Undertaking:. I fhall therefore o^ily add the Judgment of one of the moil eminent of them, Dr. Rowland Taylory concerning the Review of the Liturgy ; who hav- ing mentioned, with what great Deliberation it was The Appendix. cxciii "was at firft compiled, and how joyfully ft was received, goes on thus, Which Book was never reformed but once\ and yet by that one Reformation, it was fo fully perfected according to the Rules of our Chrifiian Religion, in every Behalf, that no Chriftian Confcience could be offended with any Thing therein contained : I mean, of that Book reformed^ So far was this great Divine from thinking, that any EiTential of Chriftian Religion was omitted in the Review j that on the contrary, he thought: the Liturgy was thereby perfected in every Behalfy fo that there lay no juft Exception againft it : Nay, by adding, in the Clofe, a Limitation of what he fpeaks, to the Book fo reviewed7, he plainly inflnuates, that in the firft Book there were fome Things, at which a good Chriftian's Confcience might juilly be offended. And is all this to be overthrown by a Citation from an Act of Parliament 5 and that too in very ambiguous Terms? For I am fatisfied,that they themfelves,who repeat it with fuch an Air of Triumph, can hard- ly fix on any determinate Senfe of the Words, or clearly explain what they mean. An immediate Infpiration, and infallible Direction of the Holy Ghoft, they confefs, they do not pretend to ex- tend them to : And if not, it would be of Ser- vice, to know, in what Manner they underftand the Holy Ghoft to have aftifted at the Compiling of the firft Book; what Argument they can draw from the ExprefTion fo explained and limited j and what Caufe there is to think, that the Holy Ghoft did not aflift in the fame Manner, at the Review. To each of tbefe Particulars I (hall fpeak, as briefly as T can. The Aid of the Holy Ghoft* by which the firft Book is faid to have been fi- niili'dj cannot be fo properly applied to any . o Thing, cxciv The Appendix. Thing, as to the blefled Influence of the Spirit of God on the Minds of its Compilers, directing them in their fincere Endeavours to purge the Offices of the Church from the vain Superititions and dangerous Corruptions of Popery, and to re- ftore the public Worihip of God to its ancient Purity and primitive Beauty of Holinefs. The Glory of fo great a Progrefs in this excellent Work is there humbly and thankfully afcribcd, not to any Wifdom of Man, but to the Aid of the holy Spirit of God. And now what Argument can the Faction draw from the Expreffion thus explained and limited ? Will they fay, that be- caufe the Holy Ghoft aflifted them, to purge a- way the Romijh Corruptions and Innovations, therefore no Errors could be left unexpunged, none of the old Leaven of Popery, but what muft necefTarily be purged out ? To pretend this, is 3 direct Contradiction to their own Conceffion, that the Holy Ghoft did not affift by an immedi- ate Infpiration and infallible Direction 5 and is as manifeftly contrary to plain Matter of Fact: For what is Lay-Baptifm, allowed of, nay directed, by the Rubrics of the firft Book, but one of the grofs and detcftable Corruptions of the See of Rome ? And are not fome of the Expreffions in the Form of Exorcilm at Baptifm, the unprimi- tive Practice of putting the Bread into the Com- municant's Mouth, and the repeated Ufe of the Apocryphal Inftance of Toby and Sarah, very clear Proofs, that the Service was not yet entirely purg- ed from the Innovations of the latter and darker Ages ? Nay, do we not find them, fome Time after this, in the firft Ordinal, clofing the Oath of Supremacy with an Appeal to the Saints and holy Evangelifts, as well as to God ? which is to confefs them omnifcknt, and to pay them pn per divine The Appendix. cxcv divine Worfhip. Since then the firfl Book was not intirely purged from the Popijh Corruptions -, and fince it is afferted in the very Aft, which our Adverfaries appeal to, that by the Review the Prayers and Service were explained^ perfe5ied, and made more earneft.and fit to ftir Chriftian People to the true honouring of Almighty Gody as Mr. Collier himfelf obferves, Ibid. p. 32,1 : What Caufe is there to think, that the Holy Ghoft did not affift at the reviewing, in the fame Manner as at the compiling of the Liturgy ? To offer their own Prejudices in Favour of the Ufages then rejected as a Reafon to the contrary, is poorly and iliame- fiilly to beg the Queflion j and to pretend, as Mr. Collier does in the Place before-quoted, that from the Commendations given the firll Liturgy, one may reafonably infer, that this Claufe was ra- ther added to recommend the fecond, than to fa- llen any Blemifh or Abatement on the firftBook, is a grofs Contradiction to common Senfe, and a mean Prevarication unworthy of fo great and judici- ous a Writer. For how can it befuppofed, that the firfl Book was then explained, perfected, and made more fit for the true honouring of God j without fuppoiingat the fame Time, that in Com* parifon with the fecond Book, it was chargeable with Ambiguities, Imperfections, and Impropri- eties? And are thofe no Blemifhes or Abatements ? Nay, does not the Parliament, when it attributes the explaining of the firfl, perfecting the fecond, and correcting the laft, to the Review 5 give a moil honourable Teftimony to the fecond Litur- gy, and manifeflly prefer it to the firfl, in ma- ny mod valuc-.ble Refpects ? Whatever Opinion they might have of the Scruples which occafion'd the Review, it is clear from hence, that they had thegreateflEfleera for the Alterations then made 5 o z and cxcvi The Appendix. and they would never have fpoken of it with (6 much Honour and Refpeft, if they had not be- lieved, that the Holy Ghoft aflifted the Review- ers, in the fame Manner as they thought he did the Compilers. And now, I cannot but expoflulate with thefe unhappy Men, in the Words of that great Orna- ment of our Church, Bifhop Jeremy Taylor, in the Preface to his apology for author i fed and fet Forms of Liturgy, accommodated to the prefent Occafion. " W ho mall dare to violate this Prieil- " ly Book, which fo many ConfefTors have con- " figned, and fo many Martyrs have hallowed " with their Blood ? How ihall we call them " Martyrs, if we deny their Faith ? How ihall " we celebrate their Victory, if we diilike their " Caufe ? If we believe them to be crowned, afterwards Archbifhop of Canterbury. Doctor William May, > . c ^ r\ • • \ , Jy (two of the Original Doctor Richard Cox, J P Doctor James Pilkington ; afterwards Bifhop of Durham. Mr. Edmond Grindall ; afterwards Bifhop of London, and fucceflively Archbifhop of York and Canterbury. Doctor William Bill 5 afterwards the Queen's Almoner, and Dean of Weftminfter. Mr. David Whitehead. And, Sir Thomas Smith. 05 On; cxcviii The Appendix. On Account of Dr. Parker's Sicknefs, Dr. Ed- mond Gaejl, who was afterwards fucceflively Bi- fhop of Rochefter and Sarum, was appointed to act for him, as often as his ill State of Health con- strained him to be abfent. Those few material Alterations, which were made in this Review, were, as follows. A Ta- ble of proper LefTons for all the Sundays in the Year was added, and that for Holy-Days comple- ted. In the reading of the firft Chapter of St. Matthew, or the third of St. Luke, the Genealo- gies were ordred to be omitted : And inLeap- Years, thePfalms and LefTons for the twenty third Day of February, were to be ufed again the Day follow- ing y except it were on a Sunday, which had pro- per firft LefTons appointed in the Table. The Habits injoined by the firft Book of King Ed- ward were reftored : And the Morning and Even- ing Service were appointed to be faid in the ac- cuftomed Place of the Church, Chapel, or Chan- cel; and the Chancels were to remain, as in Times p:ift. The Petition, in the Litany, to be deli- vered from the Bijhop of Rome, and all his detefta- Me Enormities, was expunged \ that no needlefs Offence might be given to thofe of the Romijh Perfuafion : And in that for the Queen, the Words, Strengthen in the true worfiiping of thee, in Right eoufnefs and Holinefs of Life, were added. At the End of the Litany, was inferted a Prayer for the Queen, and another for the Clergy, with the Collect, which begins, O God, whofe Nature and Property, &lc. and the Blefling out of z Cor. , xiii. 14. And thefecond of the Collects now ap- pointed to be ufed in Time of Dearth and Famine, was omitted. In the Communion-Office, at the Delivery of the Elements., the Form appointed in King Edward1* firft Book, and that which was - fubfti- The Appendix. cxcix fubftituted in its Stead in the fecond, were both joined together -, and the Declaration concerning the Intention of the Church, in requiring the People, to receive it kneeling, was expunged. Thele were all the material Alterations in the Li- turgy, during this Reign : The correcting and perfecting the Table of LefTons for Sundays and Holy-Days, was indeed, in Order of Time, fome- thing later than the reft j but I thought it would be moft proper, to give the whole in one View. The Papiftsy not being able to find any Thing in the Liturgy contrary to the Word of God, or the uncorrupted Doctrine of the purefl: Ages of Chriftianity, continued to frequent our Church, and communicate in our Prayers and Sacraments. The foreign Embafladors of that Perfuafion re- forted daily to our public Worfhip > and thofe ri- diculous Fables and fophiflical Objections, which have been fince raifed, againft the Ordinations of our Bifhops, and the Purity of our Liturgy, were then unknown and unthought of. Nay, the Pope himfelf offered to confirm the Engltfh Common- Prayer-Book^ on Condition, that his Supremacy were again received : But when he found it impof- fible to gain that Point, and that the Englijh were refolved to act independent of his Authority, he, in a furious Zeal, excommunicated the Queen, and all who paid her any Allegiance j upon which the PapiftS) after ten Years Compliance with the Re- formation, broke out into an open Schifm, and withdrew to feparate Congregations. The Puritans were, in the mean Time, aflault- ing the Church with equal Malice * and having by the Countenance of the Earl of Leicefter, Sir Francis Knollys, TValfingham, and other leading Men at Court, acquired confiderable Strength, during the Reign of this Queen, they were in o 4 hopes3 cc The Appendix. hopes, on the Acceffion of King James, to over- turn the eftablifhed Church, and triumph in its Ruins. To this Purpofe they prefented the King with the Addrefs, commonly known by the Name of the Millenary Petition ; in which they made grievous Complaints againil the Church- Service, its Government and Difcipline, and beg'd to be reliev'd from the intolerable Yoke. But that Prince was too wife, to be fo eaiily iinpofed on, or to be prevailed with, rafhly to alter the regu- lar Conftitution of our Church : And yet being willing to hear the utmorr. the Puritans could fay, in Defence of their Non-Conformity, he gave Orders for a Conference of fome felecl: Bi- ihops and Clergy, with the Chiefs of the diflent- ing Faction, at Harapton-Gourt. In this Confe- rence, the King pleaded the Church's Caufe, with uncommon Learning and Judgment 5 and at the Clofe, after an impartial Hearing of the itrongeft Arguments urged by the Puritans, de- clared, that if this were all they had to fay, he would make them conform, or clear the Land of them. • Soon after this Conference, the Liturgy was ordred to be reviewed 5 fome Particulars in it, efpe- cially in the Oifice for private Baptifm, feeming liable to juft 'Objections. In this Review, the •Words, or Remifti&n of Sins, were added to the Rubric before the Abfolution:- And a Collect for ihe royal Family was appointed to be laid in the Morning and Evening Service > .differing from che prelent in nothing but the Preface, which .ran thus, Jhnighty God, ivhich haft prom if ed to be a father of thine Elect, and of their Seed. A Peti- tion for the royal Family was likewife added to the Litany -} and at the End thereof were inferted a| ;iG\v"Forms pf Thaiili(givjpg 3 the firft for * Rain3 The Appendix. cci Rain, the fecond for fair Weather, the third for Plenty, the fourth for Peace and Victory, and the two laft for Deliverance from the Plague. In the Office for private Baptifm, the Rubrics, which feemed to countenance Lay-Baptifm, were cor- rected, and the Adminiftration thereof confined to the lawful Minifter. In the Examination con- cerning this Baptifm, the Queftions about their calling on God for Grace, and their Periuaflon of the Lawfulnefs of the Child's Baptifm, were o- mitted -> and the following Words inferted after the two fir ft Queftions -> And becaufe fome Things effential to this Sacrament may happen to be omitted thro* Fear or Haflc, in fuch Cafes of Extremity^ therefore I demand farther of you. The Title of the Office for Confirmation, was thus inlarged The Order for Confirmation^ or laying on of Hands upon Children baptifed^ and able to render an Ac- count of their Faith^ according to the Catechifm fol- lowing : And at the End of the Catechifm, were added thofe excellent Queftions and Anfwers con- cerning the Sacraments. I n this State the Liturgy continued, till the Reftoration of King Charles the fecond : At which Time, the King, in order to give Satisfaction, if poffible, to the difTenting Teachers, appointed a Conference between them, and fome of the moft eminent of our Bifhops and Clergy -> and authori- fed them, to compare the Engtijli Service-Book, with the moft ancient Liturgies of the primitive and pureft Ages, and to make fuch Alterations and Corrections therein, as fhould be found neceffa- ry, or expedient to reftore and preferve the Unity of the Church. The Commifhoners met, at the Bifhop of London's Lodgings, in the Savoy : But the Conference broke off without any good Effect, through the Perverleneis.and contentious Humor of ccii The Appendix. of the DifTenters ; who not only revived all the old Objections againit the Liturgy, but wracked their Brains, to invent new Cavils, and multiply tri- fling Exceptions. Nay, Mr. Baxter, in particu- lar, had the Aflurance, to draw up fome Offices of his own, and calling them The Reformed Li- turgy, to propofe to have them eflabiilied initead of the Book of Common-Prayer -, anu he had the Approbation of molt, of his Brethren for fo doing. Soon after this Conference, the Liturgy was reviewed in Convocation, received feverai conside- rable Improvements, and was brought to that Perfection, and finifhed Beauty, in which it now ftands. Some few of the Alterations, which were then made, are taken Notice of in the Notes, which are occasionally inferted, on Bifhop Spar- row's Rationale. Thofe^ which remain, are as follows, The Rubric at the Beginning of Evening Prayer, The Prieft Jliall fay. Our Father, See. without any Direction to ufe the Sentences, Ex- hortation, Confeffion, or Abiblution, was thought dark and ambiguous : Wherefore they were print- ed at Length, in the Beginning of the Evening Service, as well as that for the Morning -> and in both thole Offices, after Praife ye the Lord, was added this Refponfc, The Lord's Name be praife d. February was no longer to borrow a Day from the preceding and following Months -, the Pfalms be- ing ordred to be begun on the firft, and to end on the twenty eighth or twenty ninth Day thereof; and Leflbns were appointed for the twenty ninth Day, which was now to be accounted the interca- lary Day, in Leap-Years. The Gloria Patri was ordred to be uled, after every Partition of the cxixth Pfalm ; for which there was before no ex- prefs Provision. The beginning of the Prayer for the The Appendix. cciii the royal Family was changed into, Almighty God, the Fountain of all Goodnefs : The Words Rebel" lion and Schifm were added to the laft Deprecation in the Litany, and in the Petition for the Clergy, the Words Bijhops, Paftors and Minifters, were altred into Bijhops, Priefts and Deacons. The Oc- casional Collects were divided from the Litany 5 the Collect to be ufed in Time of Dearth and Fa- mine, which had been flruck out in Queen Eli- zabeth's Review, was reftored > and the Collects for Ember- Weeks, the Parliament ; all Sorts and Conditions of Men, and the general Thank/giving, were now firft inferted. There was a proper Collect appointed for Eafter-Eve, a Collect Epi- ftle and Gofpel for the fixth Sunday after Epi- phany, and an Epiftle for the Feaft of the Purifi- cation. At the beginning of the Hymn, to be ufed on Eafler-day, inftead of Venite'exultemus, the firft Portion, Chrift our PaJJbver, 5tc. was added, as alfo the Gloria Patri, at the End. The Collects for the third Sunday in Advent, and Innocents- Day, were intirely new -9 and considerable Im- provements were made in feveral others, particu- larly that for the Feltival of St. Stephen. The Epiftles and Gofpels were all taken out of the new Translation* there being feveral material and juft Objections, againft diverfe Paf- fnges of the old Verfion. The Rubric before the Prayer for Chrift's Church, requiring the Prieft then to place the Bread and Wine on the holy Table, was now added 5 as alfo the Word Oblations in the Parenthefis towards the Beginning of that Prayer, and the Claufe at the End, in which we blefs God's Name for all his Servants de- parted this Life in his Faith and Fear. The Ex- hortations were corrected and improved* and that Part which related to thofe, who flood gazing cciv The Appendix. by, whilft others communicated, without recei^ ving themfelves, was expung'd. The Directions to the Priefl in the Margin of the Confecration- Prayer, to take the Bread, and break it, and to take, and lay his Hand on the Chalice, &c. were now inferted ; as likewife the Rubric concerning the Manner of confecrating more Bread and Wine, when the firft Provifion is fpent, before all have communicated j and thofe at the End, directing how to difpofe of the Remainder of the confe- crated Elements, and the Money given at the Offertory. The Declaration concerning the In- tent of the Church, in requiring the Communion to be received kneeling, which was fir ft inferted in King Edward's fecond Liturgy, and was omit- ted in the next Review under Queen Elizabeth^ was now reftored, to put a Stop to the unreafona- ble Clamors of the Diflenters > with this only Va- riation, that the Words real and effential Prefence were changed into corporal Prejence. I n the Office for public Baptifm, was added the following Interrogatory, Wilt thou obediently keep God's holy Will and Commandments^ and walk in the fame all the Days of thy Life ? And in the Colled immediately preceding the Baptifm of the Child, this Claufe was inferted : Sanclify this Wa- ter to the my flic al wafhing away of Sin. The Di- rection for dipping the Infant, at the Miniftration of private Baptifm, was omitted 5 it being fuppo- fed, that no Child that was capable of Immerfion ought to be baptifed at Home : And at its Re- ception into the Church, the Ufe of the Sign of the Crofs was enjoined, in the fame Manner as at public Baptifm. And becaufe the great Growth of Anabaptifm during the late accuried Rebellion^ had made it neceffary, an Office was compiled for the Baptifm of thofe of riper Years. In The Appendix. ccy I n the Catechifm, which was disjoined from the Office of Confirmation, two very inaccurate Expreffions, in the Queffcions and Anfwers, inferr- ed at the laft Review, concerning' the Doctrine of the Sacraments, were corrected. Thefiritwas in the Anfwer concerning the outward vifibleSign of the Sacrament of Baptifm, which was then thus exprefled, Water ^ wherein the Perfon baptifed is dip' ped, or fpr inkle d with it^ &c. But it being thought a great Impropriety to put that Form, which was only difpenfed with in Cafes of extreme Neceffi- ty, upon a Level with the instituted Form of ad- miniftring Baptifm ; the Anfwer was judicioufly changed into, Water , wherein the Per/on is bap- tifed. The other Emendation was in the Anfwer to theQueltion, why Infants were baptifed,when by Reafon of their tender Age they could not perform the Conditions required of them who came to that Sacrament : The Reply to which then was, Te j, they do perform them by their Sureties^ who pro* mife and vow them both in their Names^ 6cc. But this having been juftly excepted againft, as too harfrily and obfcurely expreiTed, was now thus corrected ; Becaufe they promife them both by their Sureties^ 6cc. The Preface to the Office for Confirmation was abridged, and appointed to be read before the Adminiftration of it: And the folemn Stipulation for taking the baptifmal Vow upon themfelves, with the mutual Salutation, the Lord's Prayer, and the final Collect from the Communion-Ser- vice, were now inferted. A Liberty was alfo granted in the Rubric at the End,forPerfons rea- dy and defirous to be confirmed to be admitted to the holy Communion. A particular Form was inferted for the Publi- cation of the Banns of Matrimony 5 and fome Ex- preffions ccvi The Appendix. preflions in theCollefts at theEnd of thatOfficewere corrected. In the Vifitation of the Sick, were added the Directions to the Prieft to enquire concerning the fick Man's Repentance, and to adminifler the Abfolution, only when it was humbly and hearti- ly defired. The fecond Collect was inlarged and improved 5 and the Claufe relating to the miracu- lous Cures in the Gofpel, was omitted,as not fo pro- per to be drawn into an ordinary Precedent. The five laft Verfes of the feventy firft Pfalm were alfo now omitted -> they being more proper to be ufed as aThankfgiving, upon Recovery from Sicknefs, than as a Part of the Service at the Vifitation of the Sick. At the End of the Office were added, the Prayer for a fick Child, that which is to be ufed when there appear fmall Hopes of Recovery, the commendatory Prayer, and the Prayer for Per- fons troubled in Mind or Confcience. The Rubric, which directs the Funeral-Ser- vice not to be ufed, for the Unbaptifed, Excom- municate, or Scli-murtherers, was now firft in-* ferted > as alfo the proper Pfalms for that Office : And in the firft Collect, the Words, We^ with this our Brother^ and all others departed in the true Faith of God's holy Name^ were changed into Wey with all thofe^ that are departed in the true Faith of thy holy Name. In the Purification of Wo- men, the Collect which began, O Almighty God, who haft delivered this Woman^ &c. was thus in- larged, O Almighty God^ we give thee humble Thanks^ for that thou haft vouch fafed to deliver this Woman^ &c. The Pfalm was altred Trom the hundred and twenty firft, to the hundred and fixteenth, or the hundred and twenty feventh : AndtheDox- ology was added at the End of the Lord's Prayer, as it had been before in the Morning and Evening Service, and the Communion-Office. TheBlefling ac The Appendix. ccvii at the End of the Commination was now firfl in- ferted : And Forms of Prayer to be ufed at Sea were compiled, and placed at the End of the Pfalms. The Offices of Ordination were in ma- ny Places remarkably improved. The Deacons were required to be three and twenty Years of Age 5 and a proper Gofpel was appointed for that Office. The Epiftle out of i 'Tim. iii. ended at f. 14. and the Prayer of St. Chryfoftom at the Ciofe of the Litany was omitted. The Epiftles in the Form of Ordering of Priefts feeming pecu- liarly to relate to the Duties of the Epifcopal Func- tion were ftruck out 5 and Eph.iv. f. 7, to$\ 14. appointed in their Stead. For the fame Reafort the Gofpel out of Matt, xxviii. was changed for Matt. ix. f. 36, to the End 5 and that out of John xx. was omitted. The ihort Verlion of the Veni Creator was added to this Office \ and the Order of the Prayers fomewhat akred. In the Confecration of a Bifhop, the Gofpel out of the tenth of St. John was expunged, and thofe out oijohn xx. and Matt, xxviii. were added 5 as was alfo the Epiftle out of Alls xx, and the following Queftion and Anfwer in the Examination of the Perfon to be confecrated. Archbifhop. Will you be faithful in ordaining^ fending, or laying Hands upon others ? Anfwer. Iwillfo do by the Help of God. And whereas the Form of Words before ufed at the Impofition of Hands, both in the Ordination of a Prieft and Confecration of a Bifliop, being too general, had been perverted both by the Papifts and DifTenters, to ferve their different Purpofes j the Office and Work, to which the Perfon was to be admitted, was now particularly fpecified in thofe Forms. And to the whole Liturgy was pre- fixed an excellent Preface, drawn up chiefly by + Bifhop ccviii The Appendix. Bifhop Sander [on, in Juftification of the Altera- tions made in this Review. Having finifhed the Hiftory of the feveral Reviews of our excellent Liturgy ; I fhall dole the Whole with a brief Character thereof, collect- ed from the admirable Preface of Bifhop Taylor above-quoted. " T h e Liturgy of the Church of England, " fays that worthy Prelate, " hath Advantages fo u many, and To considerable, as not only to raife w it felf above the Devotions of other Church- and the if *c fhe will rejoice and give God Thanks for par- tt ticular Bleilings, there are Forms of Thankf- " g^vmg? f°r a^ tne Solemn Occafions, which ** could be forefeen, and for which Provifion " could by public Order be made. If fhe will " commend to God the public and private Ne- cc ceffities of the Church and fingle Perfons, the u whole Body of Collects and Devotions fupplies " that abundantly > and if her Devotion be high ** and pregnant, and prepared to Fervency and p " Im- ccx The Appendix. " portunity of Congrefs with God, the Litany "is an admirable Pattern of Devotion, full of cc Circum fiances proportionable to a quick and " earned: Spirit. There are alfo in the Offices " Forms of folemn Abfolution and Benediction > 4C and, if they be not highly confiderable, there Ci is nothing facred in the evangelical Miniftry, , hii How The I N D E X. How bafely- and ungratefully requited, ibid. Refufes to alienate his Manors, p. lxiii. Gets the Bijhoprick of Weflminiter re-united to the See 0/ London, ibid. His brave Oppofition to the Sacrilege of the Courti- ers, p. lxiii, lxiv. His pious and regular O economy, p. lxiv, lxv. He endeavours to give Satisfaction to Hooper'* Scruples, p. lxv, lxvi. Vifits his Diocefe, p. lxvi. 'Takes down the Altars, and fets up Tables, p.lxviu Offers to preach before the Lady Mary, but is rude- ly rejected, p. lxvii, lxviii. His famous Charity- Sermon, which occafiorfd the Foundation of Chrift-Church, S. Thomas, and S. Bartholomew' s Hofpitals, p. lxviii, lxix, lxx. His Oppofition to the Duke of Northumberland^ Sacrilege, p. lxxi. Nominated to Durham, but not tranjlated, ibid. He preaches in Defence of the Lady Jane GreyV Title, ibid. His SubmiJJion to Queen Mary, p. lxxii. He. is fent to the Tower, ibid. His Conference with Bourne and Feckenham, p. lxxii, to p. lxxvi. He is removed to Oxford, p. lxxvi. Refufes to fubfiribe the Popifli Articles, ibid. An Account of his Difputation there, p. lxxvii, lxxviii, Ixxix. He is declared an Heretic, and excommunicated, p. Ixxix. His Writings during his Confinement, p. lxxx. A large Account of his fryal, p. lxxxi, to p. lxxxvii. He is condemned and degraded, p. lxxxvii, lxxxviii. His Chearfulnefs under the Sentence,, p. lxxxix. His Martyrdom, p.xc^ xci, xcii. P 4 ™ The INDEX. 'ten thoufand Pounds offer" 'd, to fave him fmm the Stake, by the Lord Dacres, p. xcii. A brief Review of his excellent Char abler, p. xcii, to p. xcvi. TheLiFE of Bifliop GO OT> RICH. Bis Parent age ; p. xcvii. His academical Degrees, ibid. Confecrated Bifiop of Ely, p. xcviii, A Patron to all Men of Learning, ibid. Made Lord Chancellor, ibid. Abu fed by Dr. Burnet, p. xcix. The great Seal taken from him by Queen Mary, and why, ibid. Dies of the Stone, p. c. His Epitaph, with Bifiop God win V Tranflation of it, ibid. The Life of Bifliop HOLBECH. His Birth and Education, p. ci. His fever al Promotions, p. cii. His Death, ibid. The Life of Bifliop SKIT. His Education, and great Learning and Piety, p. ciii. Refufes to accept a Fellowflnp in Cardinal Wolfey 'i new Foundation, ibid. His academical Degrees, ibid. Almoner to Queen Anna Boleyn, p. civ. Preaches at Cambridge againft the Pope's Supre- macy, ibid. His feveral Preferments, ibid. His Death and Burial, ibid. The The INDEX. The Life of Bifhop THIKLBT. His Birth and Education, p. cv. His academical Degrees, ibid. Dean of the royal Chapel, ibid. The fir ft and la ft Bifhop of Weftminfter, ibid. Tranjlated to Norwich, and from thence to Ely,. p. cvi. Employed in frequent Embafjies, ibid. Relapfes into Popery, but an Enemy to Perfecution^ ibid. His great Concern for the Tall of Archbifhop Cran- mer, p. cvi, cvii. Deprived on the AcceJJlon of Queen Elizabeth, p. cvii. Committed to the Cuftody of Archbifhop Parker, ibid. His Death, Epitaph, and Characler, p. cviii. The L i f e of Bifhop T> A T. He is not to be reckoned one of the Compilers of the Liturgy, and why, p. cix. His Birth, Education, and academical Promotions^ p. ex. Confecrated Bifhop of Chichefter, ibid. Mr. Collier'* grofs Miftake about the Time of his Confecration, ibid. His inveterate Enmity to the whole Reformation^ p. ex, cxi. He is deprived, and why, p. cxi. Preaches at Queen Mary's Coronation, ibid. And at King Ed ward V Funeral, ibid. His barbarous Ufage of the Reformed, and parties larly of his own Brother, p. cxii. The INDEX. His Death* ibid. A florid^ but not a folid Preacher , p. cxiii. The Life of Bifliop TAILOR. ■ ■ . His Education) academical Degrees and Promotions^ p. cxiv. Preaches in Defence of Tranfubftantiation, p. cxv. i Convinced of his Error by Lambert, ibid. Imprifoned for oppofeng the Six- Article- A&, ibid. Chofen Mafter of S. JohnV-CoIlege, ibid. Refigns that Station) and why ', p. cxvi. Dean of Lincoln and Prolocutor , ibid. A ftrenuous Defender of the married Clergy ', yet never married himfelf) ibid. Confecrated B'ifhop of Lincoln, ibid. His hard Ufage^ on his Acceffion to that See) p. xvii. Deprived, and why , ibid. His Death) and excellent Char -abler ', ihid. \ The Life of Bifhop COX. His Birth) Education) and great Repute in both the UniverfitieS) p. cxviii. Imprifon'd for his Averjion to Popery, p. cxix. Mafter of Eaton School) ibid. His other gradual Promotions) ibid. His Preferments in the Reign of Edward the fixih% p. cxx. In Commiffion to vifit Oxon, ibid. Sent to preach in Suflex, ibid. A firm Patron to the UniverfitieS) ibid. Imprifon'd on the Accejffion of Queen Mary, ibid. Flies to Francforr, P« cxxi,cxxii. His The I N D E Xo His. brave Oppofition to the Puritan FaUion there, p. cxxii, to p. cxxviii. Gets the Liturgy eftablifh" d, and fettles a regular Church there, p cxxvi, cxxvii. Retires to Strafburgh, p. cxxviii. Returns to England, and is the chief Champion a- gainft the Papiffo, ibid. Confecrated Bifiop of Ely, p. cxxix. Petitions againft the Acl for alienating the Bifhops Lands, ibid. No Favorite of the Queen, and why, ibid. Prefers Dr. Whitgirt, ibid. Endeavours to get the Reformation of the Ecclefiaf- tical Laws eftablifhed, p. cxxx. His Zeal againft the Puritans, ibid. Convinces Gualter, who had been impofed on by them, ibid. Encourages Archbifhop Parker to procede fharply a- gainft them, p.cxxxi. His bold Letter to the Lord Burleigh, ibid. His brave Oppofition to the Sacrilege of the Lord North, p cxxxii. Offers to refign, ibid. His Death a?id Burial, ibid. Part of his Epitaph, p. cxxxiii. His excellent Character, ibid, and p. cxxxiv. The Life of Dr. MAT. His Birth, Education, and Char abler, p. cxxxv. His fever al Preferments, p. cxxxvi. The firft who officiated by the EnglifhZ///#-gy, ibid. Concerned in its firft and fecond Review, ibid. Strip 'd of all his Preferments by Queen Mary, p. cxxxvii. Reftored by Queen Elizabeth, and nominated Jrcth | bijhop The INDEX.. bijhop of York) but died before his Confecration, ibid. The Life of Dr. ROBERTSON. His Birth and Education, p. cxxxviii. His fever al Preferments, p. cxxxix. His grammatical I'racls, ibid. Relapfes to Popery, in Queen MaryV Reign, ibid. Refufes to be made a Bijhop, and why, ibid. Scruples the Oath of Supremacy, and rejigns all his Preferments, p. cxl. The Life of Dr. HETNES. His Education and academical Degrees, p. cxli. Sent to theYXttt for preaching againft Popery, ibid. Oppofes the Six- Article- Aft, p. cxlii. A great Statefman, ibid. Jnfulted by a Popifh Mob, ibid. His Preferments in the Church, ibid, and p. cxliii. His Death, p. cxliii. The Life of Dr. RET>MATNE. His Parentage and Education, p. cxliv. An Account of~ hi f Studies, p. cxl v. Convinced of the Erroneoujnefs of Tranfubjlantia- tion, ibid. His laft Judgment concerning J unification, p. cxlvi. His fever al Preferments, ibid. Preaches Buc'er'j Funeral- Sermon, ibid. His Declaration on his Death- bed, p. cxlvii. An Account of his pious Death, p.cxlviii3cxlix. His Burial and Works, p. cxlix. The The INDEX. The Appendix. The Lawfulnefs of a prefcribed Liturgy never /eru- pted by our Reformers, p. cl, cli. Extempore Effufions a Stretch of Church- Authority beyond Popery, p. cli. The Engliih Liturgy by whom compile d, p. clii. The Rule, by which the Compilers proceeded, p. cliii. Subfcribed and eftablijhed, ibid. The Differences between the firft Liturgy and the prefent, in the daily Service, p. cliii, cliv. In the Collects, Epiftles, and Gofpels, p. civ, clvi, clvii. In the Communion- Service, p. clvii, to p. clxiii. In the Lit any ) p.' clxiii. In the Office for public Baptifm, p. clxiii, to p. clxvii. In that for private Baptifm, p, clxvii. In the Office of Confirmation, p. clxvii, clxviii. In the Form of Matrimony ', p. clxix. In the Vifitation of the $ick, p. clxx. In the Communion of the Sick, p. clxxi. In the Burial of the Dead, p.clxxii, clxxiii, clxxiv. In the Purification of Women, Commination, &c. p. clxxv. The Englifh Liturgy with what Joy received, p. clxxv, clxxvi. The firft Englifb Ordinal when, and by whom, com* piled, p. clxxvi. Wherein it differ \l from the prefent, p. clxxvii, clxxviii. The Liturgy reviewed, and by whom, p. clxxix. The Alterations then made, p. clxxix, to p.clxxxv. The late groundlefs Clamours againft this Review, by whom, and to what End, advanced, p. clxxxv, clxxxvi. Confuted The INDEX. Confuted by Quotations from the Writings of Mr* Collier, the chief Promoter of them, p. clxxxvii, to p. cxcvi. tfbe Liturgy reviewed on the Accefjion ofghteenlLli* zabeth, p. cxcvii. ithe Alterations then made, p. cxcviii, cxcix. fhe Popifh Schifm on what Occafion commenced^ p. cxcix. ihe Conference at Hampton-Court, and the fubfe- quent Review, p. cc. The Alterations then made, p. cc, cci. fthe Conference at the Savoy, p. cci, ccii. tfhe laft Review of the Liturgy, and the -Improve- ments then made in it, p. ccii, to p. ccviii. Bifhop Taylor'* Character of the Englifh Liturgy, p. ccviii, &c. FINIS. : A RAT IONALE U P O N T H E Book of Common-Prayer O F T-H E Church of England. By the Right Reverend Father in God ANTHONY SPARROW, Late Lord Bishop of Norwich. The Seventh Edition. LONDON: Printed for C h A r L E s Rivington. 1722. THE PREFACE. HE prefcnt Age pretends fo great Love to Reafon, that this Ratio- nale may, even for its Name, hope for Acceptation j which it will the fooner have, if the Reader know, that the Author vents it not for a full and juft, much lefs a publick and authentick Piece, but as his own private EfTay, wholly fubmitted to the Cenfure of our holy Mother, the Church, and the right reverend Fathers of the fame 5 and compofed on Purpofe to keep fome from moving that Way, which, it is feared, others will fay, it leads to. The Author's Defign was not, by Rhetor ick firft to court the Affeclions, and then by their Help, to carry the Under ft anding : But quite contrary, by Reafon to work upon the Judgment, and leave than, to deal with the Affections. The poor Liturgy fuffers from two Extremes : The one Sort fays, it is old fuperftitious Roman Dotage -y the other, it is fchifmatically new. This Book endeavours to mew particularly, what Bi- fhop Jewel {Apol p. 1 17.) fays in general, 1. 'That it is agreeable to primitive Ufage, and fo not novel. A 2. That The Preface. 1. That it is a reafonable Service, and fo not fu- ferftitious. As for thofe that love it, and fatter for the Love of it, this will fliew them Reafons^ why they fhould fuffer on, and love it Hill more and more. To end. Ifthe Reader will cafl his Eye upon the fadConfufions in Point of Prayer, wherein are fuch Contradictions made, as God Almighty cannot grant > and lay them as Rubbijh under thcfe funda- mental Confiderations$ Firft, how many fet Forms of Petition, Bleffing, andPraife,be recorded in the old and new Teftament, ufed both in the Church militant and triumphant : Secondly, how much of the Liturgy is very Scripture : Thirdly, how admirable a Thing Unity (Unity in Time, Form, &c.) is : Fourthly, how many Millions of poor Souls are in the World, ignorant, infirm by Na- ture, Age, Accidents > as Blindnefs, Deafnefs, Lofs of Speech, ©V. which refpe&ively may receive Help by fet Forms, but cannot fo well, or not at all, by extemporary voluntary EfFufions -, and then upon all thefe will build what he reads in this Book •, he will, if not be convinc'd to join in Communion with, yet perhaps be fo fvveetned, as more readily to pardon thole, who ftill abiding in their former Judgments, and being more con- firmed hereby, do ufe the antient Form. THE THE CONTENTS. F the Liturgy in general Page I Daily faying of Morning and Evening Pray- er The Matins or Morning-Service The Confejfion T'he Abfolution "The Lord's Prayer The Doxology Venite esultemus The Pfalms The Leffons The Hymns The Apoftles Creed Athanafius'j Creed The Lord be with you Let us pray Lord have Mercy upon us, Chrift have Mercy upon usy z 9 10 ii 17 20 21 ibid. 26 3* 37 4* 42 43 Lord have Mercy upon us Verjicles and Anfwers The Collects The Bleffing The Litany Holy Days Advent Sundays Chriftmas-day S. Stephen, S. John, Innocents Sunday afier Chriftmas-day The teaft of the Circumc'ifiw, or New -year's -day Epiphany Sundays after Epiphany Septuagejima, Sexagefima^ Otiin^uagefima Sundays Lent Ajh-lVednefday Fir ft Sunday in Lent Ember -Weeks Other Sundays in Lent Maundy Thurfday A 2 44 47 50 57 59 66 7* 74 78 81 ibid. SJ 86 80 90 92 94 ibid. 97 100 Good The Contents* Good Friday ioi Eafter-Eve ; 102 The Collects from Septuagefima to Eafier ibid. Eafier IO4 Monday and Tuefday in Eafier-Wcek 1 1 i Sundays after Eafier 113 Rogation Week 118 Afcenfion-Day 119 Sunday after Afcenfion 125* Whitfunday 126 Monday and Tuefday in Whit fun-Week 132 Trinity Sunday ibid. The Sundays after Trinity till Advent 13^ S. Andrew 147 Converfion ofS. Paul ibid. Purification of S. Mary, or the Feaft of Candlemas 148 S. Philip, and S. James 15*0 S. John Baptift 15Z S. Michael 153 All-Saints ibid. The Communion , er fecond Service 15*4 Baptifm 183 Private Baptifm 193 Confirmation 1 9^ Matrimony 205 Vifitation of the Sick 2C9 Communion of the Sick 213 Burial 224 Churching of Women 228 7/6? Commination 233 Dedication of Churches and Chapels 234 Chancels, Altars, the Fajhion of Churches, &C. 239 Divine Service may be faid privately 247 Ornaments ufed in Divine Service 248 The Word Pricfi 2yo 7&* Tranfiation of the Pfalms in the Book of Common- Prayer 25*4 Gunpowder Treafon 261 The King's Martyrdom 264 The King's Birth and Return 267 Diver fe Liturgical Terms explained. 270 A Caution againfl falfe Doclrines 279 A Sermon of Confejfion, and the Power of Abfolution 299 A tRA- [ 1 ] RATIONALE O N T H E Book of Common-Prayer. Of the Liturgy in general. HE Common-Prayer Book contains in it many holy Offices of the Church : As Prayers, Confeffi- ons of Faith, holy Hymns, divine Leflbns, Prieftly Abfolutions and Be- nedictions 5 all which are fit and prefer ibed, not left to private Men's Fancies to make or alter. So it was of old ordained, Con. Cart bag. Can. 1 06. // is ordained^ that the Prayers, Prefaces, and Impofitions of Hands, which are confirmed by the Synod, be obferved and ufed by all Men. Thefe and no other : So is our fourteenth Englijh Ca- non. The Council of Milevis gives the Reafon of this Conftitution, Can. 12. Left through Ig» ' norance or Carelefisnefs, any thing contrary to the Faith fioould be vented or uttered before God, or of fered up to him in the Church, B And IP 1 2 ./f Rationale x\nd as thefe Offices are fet and prefcribed, Co are they moreover appointed to be one and the fame throughout the whole National Church. So was it of old Ordained, Con. T'oleian. z. Can. 3. ¥hat all Governors of Churches and their People jhould obferve one and the fame Rite and Order of Service, which they knew to be appointed in the Metropolitan See. The fame is ordered Con. Brae- car. 1. Can. 19. and I'olet. 4. Can. 2. It is ap- pointed^ that one and the fame Order of praying and finging be obferve d by us all, and that there fiould not be Variety of iff ages by them that are bound to the fame Faith, and live in the fame Dominion. This for Conformity's fake, that according to di- vine Canon, Rom. xv. 6. We may, with one Mind, and pne Mouth, glorify God. Of daily faying of Morning and Evening Prayer. L L Pr lefts and Deacons fhall be bound to fay daily the Morning and Evening Prayer. Rubric 2. at the end of the Preface be- fore the Service. So was it of old or- dered in the Church of Chrift, (St, Chryf. 6. Horn. in Cap. 2. 1 Ep. ad fim. and Clem. Con. 1. 2. c. 39.) And this is agreeable to God's own Law, Exod. xx ix. 38. Thou flmlt offer upon the Altar two Lambs of the firft Tear, Day by Day continually 5 the one Lamb in the Morning, the other at Even- ing. Befides the daily private Devotions of every pious Soul, and the more folemn Sacrifices upon the three great Feafts of the Year, Almighty God requires on the Commo n-P rayer. x requires a daily publick JVorflrip, a continual Burnt™ offering, every Day, Morning and Evening; teach- ing us by this, faith St. Chryfoftom, That God muft be worflnp'd daily ; when the Day begins, and when it ends -y and every Day muft be a kind of Holy-day. Thus it was commanded under the Law ; and certainly weChriitians are as much at lean; ob- liged to God as the Jews were : Our Grace is greater, our Promifes clearer ; and therefore our Righteoufnefs fhould every way exceed theirs; Our Homage to Almighty God fhould be paid as frequently at leaft : Morning and Evening, to be fure, God expects from us, as well as from the Jews, a publick Worfhip, a fweet Savour, or Savour of Reft, as it is in the Hebrew, Numb. xxviii. 6. without which God Almighty will not reft fatisfied. This publick Service and Worfhip under the Law was appointed by God himfelf, both for the Matter, and Manner of Performance, Exod. xxix. 38. But under the Gofpel, our Lord hath ap- pointed only the Materials and Effentials of his publick Worfhip. In general, Prayers, Thankf- givings, Confeffions, Lauds, Hymns, and Euch'a- riftical Sacrifices, are commanded to be offer'd up in the Name of Chrift, in the Virtue and Merits of that immaculate Lamb, whereof the other was but a Type, and for whofe fake alone that was accepted : But for the Manner and Order of his publick Worfhip, for the Method of offering up Prayers or Praifes, and the like, our Lord hath not fo particularly determin'd now; but hath left that to be order'd and appointed by thofe, to whom he faid at his Departure out of this World, As my Father fent me, fo fend 1 you, St. John xx* 21. to govern the Church in his Abfence, viz? the Apoftles and their Succeffors in the Apoftolick B % Com-- 4 A Rationale Commiffion. And therefore Afts ii. 42,. the pub- lick Prayers of the Church are called the Apoftles Prayers. The Difciples are commended there, for continuing in the Apoftles Doctrine^ Fellowjhip^ break- ing of Bread, and Prayers. And therefore St. Paul writes to Timothy^ the Bifhop and Governor of the Church of Ephefus, to take care, that Prayers and Supplications be made for all Men, efpecially for Kings, &c. 1 Tim. ii. 1, 2,. And 1 Cor. xi. 2.3. St. Paul gives fome Directions, concerning the manner of celebrating the holy Eucharift, and adds, The reft will Ifet in order when I come. And 1 Cor. xiv. 40. Let all things , i. e. all your pub- " lick Services, (forofthofe he treats in the Chap- " ter at large) be done decently ^ and ndld rd%tvy " according to Ecclefiaftical Law and Canon. The Service and Worfhip of God thus pre- fer ibed, according to our Lord's general Rules, by thofe to whom he hath left a CommiiliQn and Power to order and govern his Church, is the right publick Service and Worfhip of God, com- manded by himfelf in his Law. For though God hath not immediately and particularly appointed this publick JVorfhip) yet he hath in general com- manded a publick Worfhip in the fecond Com- mandment : For where it is laid, Thou jhalt not bow down to them^ nor worflrip them j by the Rule of contraries, we are commanded to bow down to God, and worfhip him. A publick WoriTiip then God muft have, by his own Command 5 and the Governors of the Church have prefcrib'd this Form of Worfhip for that publick Service and Worfhip of God in this Church > which be- ing fo prefcribed, becomes God's Service and Worfhip by his own Law, as well as the Lamb was his Sacrifice, Exod. xxix. Fo r the clear underftanding of this, we mufl 2. know, on the Common-Prayer. y know, that fome Laws of God do fuppofe fome hu? man Act to pafs and intervene, before they actu- ally bind y which Act of Man being once paffed, they bind immediately. For Example, 1'boujhalt not fteaJ, is God's Law , which Law cannot bind actual- ly, till Men be pofleft of fome Goods and Property, which Property is not ufually determin'd by God himfelf immediately, but by the Laws of him, to whom he hath given Authority to determine it. God hath given the Earth to the Children of Men, as he gave Canaan to the Ifraelites in general , but Men cannot fay, this is mine, till human Laws or Acts determine the Property ; as the Ifraelites could not claim a Property on this or that Side Jordan, till Mofes had aflign'd them their feveral Portions : But when their Portions were fo af- fign'd, they might fay, This is mine, by God's, as well as Man's Law 9 and he that took away their Right, finned not only againft Man's, but God's Law too, that fays, thou flmlt not fteal. In like manner, God hath in general commanded a publick Worfhip and Service, but hath not, un- der the Gofpel, affign'd the particular Form and Method : That he hath left to his Minifters and Delegates, the Governors of the Church, to deter- mine, agreeable to his general Rules > which being fo determin'd, is God's Service and Worfhip, not only by human, but even by divine Law alfo -y and all other publick Services whatfoever made by private Men, to whom God hath given no fuch Commiffion, are ft range Iirorftrip, Lev. x. i . becaufe not commanded. For Example y As under the Law, when God had appointed a Lamb for a Burnt-offering, Exod. xxix. that alone was the right daily Worfhip, the Savour of Reft, becaufe commanded -y and all other Sacrifices whatfoever, offered up in the Place of that, though of far more B 3 Value 6 ^Rationale Value and Price than a Lamb,fuppofe twenty Oxen, would have been flrange Sacrifice : So now, the publick Worfhip of God, prefcribed [as we have faid, by thofe to whom he hath given Commifil- on, is the only true and right publick Woriliip 5 and all other Forms and Methods offer'd up inflead of that, tho' ever fo exactly drawn, are flrange Worfhip, becaufe not commanded. It is not the Elegancy of the Phrafe, nor the Finenefs of the Composition, that makes it acceptable to God, as his Worfhip and Service •, but Obedience is the thing accepted. Behold to obey is better than Sa- crifice^ or any Fat of Rams. 1 Sam. xv. 22. This holy Service offered up to God by the Prieft, in the Name of the Church, is far more acceptable to Almighty God, than the Devotions of any private Man. For, firftj it is the Service of the whole Church, which every Man, that holds Communion with that Church, hath confented to, and faid Amen^ and agreed that it fhould be offered up to God by the Prieft in the Name of the Church : And, if what any two of you fhall agree to ask upon Earthy it fhall be granted, St. Mat. xviii. 19. how much more, what is ask'd of God, or offered up to God by the common Vote, and joint Defire of the whole Body of the Church ? Besides, this publick Service and Worfhip of God is commanded by God, (/. e. by thoic whom he hath impowered to command and ap- point it) to be offered up to him in the Behalf of the Church > and therefore muft needs be moil acceptable to him, which is fo appointed by him : For what he commands, he accepts moft cer- tainly. Private Devotions and Services of parti- cular Men, which are offered by themfelves, for phemfelves, are fometimes aceepted> fometimes re- fufecj on the C o m m o n-P rayer, 7 fufed by God, according as the Perfons are af- fected to Vice or Virtue > but this publick Wor- ffiip is like that Lamb, Exod. xxix. commanded to be offered by the Pried for others, (for the Church) and therefore accepted, whatibever the Pried: be that offers it up. And therefore King David prays, Pfal. cxli. z. Let the lifting up of my Hands be an Evening Sacrifice , i. c. as furely accepted as that Evening Sacrifice of the Lamb, which no Indevotion or Sin of the Prieft could hinder, but that it was moil certainly accepted for the Church, becaufe commanded to be offer- ed for the Church. St. Chryf. Horn, in Pfal.cxl. This publick Service is accepted of God, not only for thofe that are prefent, and fay Amen to it, but for all thofe that are abfent upon juil Caufe, even for all that do not renounce Commu- nion with it and the Church ; for it is the com- mon Service of them all, commanded to be of- fered up in the Names of them all, and agreed to by all of them to be offered up for them all, and therefore is accepted for them all, though pre- fented to God by the Priefb alone ; as the Lamb- offered up to God by the Prieft, Exod. xxix. was the Sacrifice of the whole Congregation of the Children of Ifrael , a fvoeet-fmelling Savour, a Sa- vour of Refi, to pacify God Almighty daily, and to continue his Favour to them, and make him dwell with them. Exod. xxix. 42, 45-. Good Reafon therefore it is, that this fweet- fmelling Savour ihould be daily offered up to God Morning and Evening, whereby God may be paci- fied, and invited to dwell amongft his People. And whatfoevcr the World think, thus to be the Lord's Remembrancers, putting him in Mind of the People's Wants, being, as it were, the An- gels of the Lord, interceding for the People, and B 4 car- 8 A Rationale carrying up the daily Prayers of the Church in their Behalf, is one of the moft ufeful and prin- cipal Parts of the Prieft's Office. So St. Paul tells us, who in the firft Epiftle to Tim. Chap. ii. exhorts Bifhop Timothy, that he fhould take care, firft of all, that this holy Service be offered up to God. I exhort firft of all, that Prayers, and Supplications, Inter cefiions, and giving of Thanks be made for all Men. For KINGS, &c. « What " is the Meaning of this firft of all ? I will that cc this holy Service be offered up daily : and the QQ Faithful know, how we obferve this Rule of St. " Paul, offering up daily this holy Sacrifice, Morning " and Evening. " St. Chryfoftom upon the Place. St. Miul in the firft Chapter of this Epiftle, at the eighteenth Verfe, had charged his Son Timothy, to war a good Warfare, to hold Faith and a good Con- fcience, and prefentiy adds, / exhort therefore, that 'firft of all Prayers &c. be made. As if he had faid, You cannot pofftbly hold Faith and a good Con- fcience in your Paftoral Office, unlefs firft of all you be careful to make and offer up Prayers, &c. For this is the firft thing to be done, and moft liighly to be regarded by you. Preaching is a very ufeful Part of the Prieft's Office > and St. Paul exhorts Timothy to preach the Word, be in- ftant in Sea/on, out of Seafon $ and the more, be- caufe he was a Bifhop, and to plant and water many Churches in the Infancy of Chriftianity a- mong many Seducers and Temptations : But yet firft of all he exhorts, that this daily Office of pre- fenting Prayers to the Throne of Grace in the Behalf of the Church, be carefully lookt to. This Charge of St. Paul to Timothy, holy Church here lays upon all thofe, that are admitted into that, holy Office of the Miniftry 5 that they fhould of- fer up to God this holy Sacrifice of Prayers, Praifes, on the Common-Prayer. 9 Praifes, and Thankfgivings, this Savour of Reft, daily 1 Morning and Evening : And would all thole whom it concerns, look well to this Part of their Office, I fhould not doubt, but that God would be as gracious and bountiful to us in the Perfor- mance of this Service, as he promifed to be to the Jews in the offering of the Lamb, Morning and Evenings Exod.xxix. 43,44. He would meet us, and fpeak with us, that is graciouily anfwerour Petitions : He would dwell with us, and be our God, and we fhould know, by comfortable Ex- periments of his great and many Bleflings, that he is the Lord our God. Of the Matins, or Morning Serv ice. H E Matins and Evcnfong begin with one Sentence of holy Scripture, after which follows the Exhortation, declaring to the People the End of their publick Meeting : Namely, to confefs their Sins, to ren- der thanks to God, to fet forth his Praife, to hear his holy Word, and to ajk thofe things that be ne- cejfary both for Body and Soul All this is to pre- pare their Hearts (which it does moil excellently) to the Performance of thefe holy Duties with Devotion, according to the Counfel of Ecclus. xviii. 2 3 . Before thou pray eft, prepare thine Heart, and be not as one that tempteth God. To which agrees that of Ecclefiaftes v. 2. Be not hafty to utter any thing before God, but confider that he is in Heaven, and thou upon Earth. OF io i Rationale OF CONFESSION. TH E Pried and the People being thus pre- pared, make their Confession, which is to be done with an humble Voice, as it is in the Exhortation. Our Church's Direction in this particular is grave, and conform to antient Rules. The fixth Council of Conftantinople, Can. jy. for- bids all diforderly and rude Vociferation in the Execution of holy Services ; and St. Cyprian, de Orat. Dominica, adviies thus, Let our Speech and Voice in Prayer be with Difcipline, ftill and mode ft : Let us confider, that we ft and in the Prefence of God, who is to be pleased both with the Habit and P oft ure of our Body, and Manner of our Speech : For as it is a Part of Impudence to be loud and clamorous, fo on the contrary, it becomes Modefty, to pray with an humble Voice. W e begin our Service with Confeffion of Sins, and fo was the Ufe in St. BafiFs Time, Ep. Ixiii. and that very orderly : For before we beg any thing elle, or offer up any Praife or Lauds to God, it is fit we mould confefs and beg Pardon of our Sins, which hinder God's Acceptation of our Services, Pfal. lxvi. 18. If I regard Iniquity with mine Heart, the Lord will not hear me. 'THIS Confeffion is to be faid by the whole Con- gregation, fays the Rubric -, and good Reafon : For could there be any thing devifed better, than that we all, at our firft Accefs unto God by Prayer , fhould acknowledge meekly our Sins, and that not only in Heart but with Tongue -> all that are prefent being made carnefl Witneffes, even of e- very Man's diftin6b and deliberate Affent to. each particular Branch of a common Indictment drawn againft ourfelves? How were it pofFible, that the Church on the Common-Prayer, tt Church mould any way elfe, with fuch Eafe and Certainty, provide, that none of her Children may diffemble that Wretehednefs, the penitent Con- feffion whereof is fo neceffiary a Preamble, espe- cially to Common-Prayer ? The ABSOLUTION. NEXT follows the Absolution, to be pronounced by the Prieft alone, fiandingy for though the Rubric here does not appoint this Pofturc,"yctitisto befuppofed in Reafon, that he is to do it here, as he is to do it in other Places of the Service*. And in the Rubric after the general Confeffion at the Communion, the Bifhop or Prieft is ordered to pronounce the Abfolution^ (landing. Befides, Reafon teaches, that A&s of Authority are not to be done kneeling, butftanding rather : And this Abfolution is an A£t of Autho* rity, by Virtue of a Power and Commandment of Gokto his Minifters, as it is in the Preface of this Abfolution. And as we read St. John xx. Whofe- foever Sins ye remit , they are remitted. And if our Confeffion be ferious and hearty, this Abfolution is as effectual, as if God did pronounce it from Heaven. So fays the Confeffion of Saxony and Bohe- mia, and fo fays the Augufian Confeffion , and which is more, fo fays St. Chryfoftom in his fifth Homily upon Ifiiab, Heaven waits and expecls the Priefi's Sentence here on Earthy the Lord follows the Ser- vant, and what the Servant rightly binds or loofes here on Earth, that 'the Lord confirms in Heaven. The fame fays St. Gregory, Horn. z6. upon the * Theprefent Rubric exprefty injoins the Prieft to pronounce ?t ftanding. Gofpels. ii ^Rationale. Gofpels. The Apoftles, and in them all Priefts, were made God's Vicegerents here on Earthy in his Name and ftead to retain or remit Sins. St. Au~ guftin and Cyprian, and generally all Antiquity, fay the fame > fo does our Church in many Places , particularly in the Form of Abfolution for the Sick : But above all, holy Scripture is clear, St. John xx. 23. Whofefoever Sins ye remits they are remitted unto them. Which Power of remitting Sins was not to end with the Apoftles , but is a Part of the Miniflry of Reconciliation, as necef- fary now, as it was then, and therefore to con- tinue as long as the Miniftry of Reconciliation 5 that is, to the End of the World, Eph. iv. 12, 13. When therefore the Prieft abfolves, God abfolves, if we be truly penitent. Now this Remiffion of Sins granted here to the Prieft, to which God hath promifed a Confirmation in Heaven, is not the Act of preaching, or baptiilng, or admitting Men to the holy Communion -> for all thefe Pow- ers were given before this Grant was made. As you may fee St. Matth. x. 7. As you go, preach, faying, &c. And St. John iv. 2. Though J efus bap- tifed not, but his Difciples. And i Cor. xi. in the fame Night that he was betrayed , he inftituted and deliver' d the Eucharift, and gave his Apoftles Authority to do the like > Do this that I have done, blefs the Elements, and diftribute them : Which is plainly a Power of admitting Men to the holy Eucharift. And all thefe Powers were granted before our Saviour's Refurre£tion : But this Power of remitting Sins, mentioned St. John xx. was not granted (though promifed, St. Matt. xvi. 19.) till now, that is, after the Refurrecbion. As appears by the Ceremony of Breathing, figni- fying that then it was given : And fecondly, by the Word Receive, ufed in that place, ver. 22. which on the Common-Prayer. i which he could not properly have ufed, if they had been indued with this Power before. There- fore the Power of remitting, which here God authorifes, and promifes certain A fliilance to, is neither preaching nor baptifing , hut fome other way of remitting, namely that which the Church calls Abfolution. And if it be fo, then to doubt of the Er7e6t of it (fuppofing we be truly peni- tent, and fuch as God will pardon) is to queftion the Truth of God : And he, that under Pretence of Reverence to God, denies or defpifes this Pow- er, does Injury to God in flighting his Commit fion, and is no better than a Novatian^ fays St. Ambrofe. Li.de Poenit. Cap. z. After the Pried hath pronounced the Ab- folution, the Church feafonably prays, Wherefore *we befeech him to grant us true Repentance^ and his holy Spirit , etc. For as Repentance is a necefTary Difpofition to Pardon, fo as that neither God will, nor Man can, abfolve thofe that are impeni- tent -, fo is it in fome Parts of it, a necefTary Con- fequent of Pardon j and he that is pardoned ought ilill to repent, as he that feeks a Pardon. Repen- tance, fay Divines, ought to be continual. For whereas Repentance confifts of three Parts, as the Church teaches us in the Commination, i . Con- trition or lamenting of our finful Lives $ 2. Ac- knowledging and confefling our Sins 5 $. An En- deavour to bring forth Fruits worthy of Penance, which the Antients call Satisfaction j two of thefe, Contrition and Satisfaction, are requifite af- ter Pardon. The Remembrance of Sin, though pardoned, mud always be grievous to us : For, to be pleafed with the Remembrance of it, would be Sin to us. And for Satisfaction or Amendment of Life, and bringing forth Fruits worthy of Pe- nance, that is not only necefTary after Pardon, but 14 A K ATIONALE. but it is the more neceflary becaufe of Pardori 4 for diverfe Reafons* as fir ft, becaufe immediately after Pardon, the Devil is moft bufie to tempt us to Sin, that we may thereby lofe our Pardon, and he may fo recover us again to his Captivity, from which by Pardon we are freed. And there- fore in our Lord's Prayer, as foon as we have beg'd Pardon, and prayed, Forgive us our Tref- pu es, we are taught to pray, And lead us not into Temptation, fuffer us not to fall into Sin again : Which very Method holy Church here wifely in- timates 3 immediately after Pardon pronounced, di- recting us to pray for that part of Repentance , which confifts in Amendment of Life, and for the Grace of God's holy Spirit enabling us thereunto. Again, Repentance in this Part of it, viz. anEn- deavour of Amendment of Life, is the more ne^ ceflary upon Pardon granted $ becaufe the Grace of Pardon is a new Obligation to live well, and makes the Sin of him that relapfes after Pardon the greater 5 and therefore the pardoned had need to pray for that Part of Repentance, and the Grace of God's holy Spirit, that both his prefent Ser- vice and future Life may pleafe God j that is, that he may obferve our Saviour's Rule given to him that was newly cur'd and pardoned by him, that he may go away, and Jin no more, left a worfe thing happen to him. St. John v. 14. T h e r e be three feveral Forms of Abfolution in the Service. The firft is that which is us'd at Morning Prayer. Almighty God, the Father of our Lord Jefus Chrift, &c. and who hath given Power and Commandment to his Minifters to declare and pronounce to his People being penitent, the Abfolution and Remifflon of their Sins : He pardoneth and ab- folveth. The on the C o m m o n-P r a y e r. i j The fecond is ufed at the Vi Station of the Sick. Our Lord Jcfus Chrift, who hath left Pow* er to his Church to abfolve all Sinners which truly repent^ of his great Mercy forgive thee \ and by his Authority committed to me, I abfolve thee, 6cc. The third is at the Communion. Almighty God our Heavenly Father, who of his great Mercy hath promifed Forgivenefs of Sins to all them, that with hearty Repentance, and true Faith turn to him^ have mercy upon you, pardon and forgive you, &cc. All thefe feveral Forms, in Senfe and Virtue, are the fame : For as when a Prince hath granted a CommifHon to any Servant of his, to releafe out of Prifon all penitent Offenders whatfoever, it were all one, in effecl:, as to the Prifoner's Difcharge, whether this Servant fays, By Virtue of aCommiffion granted to me, under the Prince's Hand and Seal, which here I fhew, I releafe this Prifoner ; or thus, The Prince who hath given me this CommifHon, he pardons you 5 or hilly, The Prince pardon and deliver you 5 the Prince then (landing by, and confirming the Word of his Servant: So is it here all one as to the Remif- fion of Sins in the Penitent, whether the Prieft abfolves him after this Form : Almighty God, who hath given me and all PriehVs Power to pro- nounce Pardon to the Penitent, He pardons you : Or thus, By Virtue of a CommifHon granted tome from God, I abfohe you : Or laflly, Godpardonyou, namely, by me his Servant according to his Pro- mife, whofe Sins ye remit, they are remitted. All thefe are but feveral ExprefHons of the fame Thing, and are effectual to the Penitent by Virtue of that CommifHon mentioned, St. John xx. Whofe Sins ye remit, they are remitted. Which z Com* 16 A Rationale Commiflion, in two of thefe Forms, is expreiTed, and in the laft, viz. that at the Communion, is Sufficiently implied and fuppofed. For the Priefl is directed in ufing this Form, to ft and up and turn to the People. (Rubric immediately before it) W hich Behaviour certainly fignifies more than a bare Prayer for the People : for if it [were only a Prayer for the People, he fhould not be directed to ft and and turn to the People when he fpeaks, but to God from the People. This Gefture of ftanding and turning to the People, fignifies a Meflage of God to the People by the Mouth of his Pried, a part of his Miniftry of Reconcilia- tion, a folemn Application of Pardon to the Pe- nitent by God's Minifter, and is in Senfe thus much, Almighty God pardon you by me. Thus the Greek Church, from whom this Form is borrow- ed, ufes to exprefs it and explain it : Almighty God pardon you, by me his unworthy Servant : or, Lord pardon him 5 for thou haft /aid, whofe Sins ye re- mit, they are remitted : fometimes exprefling, al- ways including God's Commiflion. So then, in which Form foever of thefe the Abfolution be pronounced, it is in Subftance the fame 5 an Acl: of Authority by Virtue of Chrift's Commiflion, effectual to Remiflion of Sins in the Penitent. Of all thefe Forms, the laft, in the Communion- Service, was moil ufed in primitive Times by the Greek and Latin Church j and fcarce any other Form was to be found in their Rituals, or Ecclefiaftical Hiftory, tilLabout four hundred Years fince, fay fome learned Men : But what then ? is another Form unlawful ? hath not the Church Power to vary the Expreflion, and to fignify Chrift's Pow- er granted to her > provided the Expreflion and Words be agreeable to the Senfe of that Com- mfflion ? But it may eafily be fhewn, that thofe other on the Common-Prayer. 17 other Forms are not Novelties. For even of old in the Greek Church, there was ufed as full a Form, as any the Church of England ufes. It's true, it was not written, nor fet down in their Rituals, but deliver' d from Hand to Hand, down to thefe Times, and conftantly ufed by them in their private Abfolutions. For when the Peni-? tent came to the fpiritual Man, (fo they call'd their ConfefTor ) for Abfolution, intreating him in their vulgar Language, Ua^aaaKoi va jus cruf- jKweflfffl?, / befeech you^ £/>, abfolve me -9 the Con- fefTor, or fpiritual Man, if he thought him fit for Pardon, anfwered, \y&. a\ cruyxr^w^fvov, / ab- folve thee. See Arcadius de Sacra Pcenit. 1. 4. c. 3. & Goar. in Euchol. Gr that fo the right Foundation being laid, we may jultly proceed to our enfuing Requefts. Tert. de Orat. c. 9. And it being the Perfection of all Prayer, therefore we conclude our Prayers with it, St. Auguft, Ep. f p. Let no Man therefore quarrel with the Church's frequent Ufe of the Lord's Prayer : For %ht Church Catholic ever did the fame, Befjdes, C if 18 ^ Rationale if we hope to have our Prayers accepted of the Father, only for his Son's Sake, why fliould we not hope to have them moil fpeedily accepted, when they are offered up in his Son's own Words ? * Both in this Place and other Parts of the Service, where the Lord's Prayer is appointed to be ufed, the Doxolbgy, For thine is the Kingdom, 'dec. is left out. The Reafon is given by learned Men, becaufe the Doxology is no Part of our Lord's Prayer. For tho' in St. Matth. vi. it be added in our ufual Copies, yet in the mod antient Manufcripts it is not to be found, no nor in St. Luke's Copy, St. Luke xi : And therefore it is thought to be added by the Greek Church, who indeed ufe it in their Liturgies, as the Jews be- fore them did, but divided from the Prayer, as if it were no Part of it. The Latin Church gene- rally fays it, as this Church does, without the Doxology, following St. Luke's Copy, who fet- ting down our Lord's Prayer exactly, with this Introduction, When you fray, fay -> ( not after this manner, as St. Matthew hath it, but fay, Our Fa- ther, &c.) leaves out the Doxology: And certain- ly it can be no juft Matter of Offence to any rea- fonable Man,, that the Church ufes that Form, which St. Luke tells us was exactly the Prayer of our Lord. In fome Places, efpecially among thofe Ejacu- lations, which the Prieft and People make in Courfe, the People are to (ay the lad Words — But deliver us from evil, Anient . That fo they may not be interrupted from itill bearing a Part, and * The Doxology is in the prefent Office in this Place. f The prefent Rubric directs the People to repeat the Lord's Prayer after the Miniftcr, both here, and where-cver dfe it oo curs in divine Service. t iV efpe- on the Common-Prayer. 19 efpecially in (6 divine a Prayer as this j thereby giving a fuller Teftification of their Concurrence and Communion. Then follow the Verfes, O Lor^ open thou our Lips, And our Mouth Jh all Jhew forth thy Praife, dec. This is a moil wife Order of the Church in affigning this Place to thefe Verfes ; namely, be- fore the Pfalms, Lejfons, and Collecls, and yet af- ter the Confeffion and Absolution 5 infinuating, that our Mouths are filenc'd only by Sin, and opened only by God. And therefore when we meet to- gether in the Habitation of God's Honour, the Church, to be thankful to him, and fpeak good of his Name 5 we muit crave of God Almighty firft Pardon of our Sins, and then that he would put a new Song in our Mouths, that they may fhew forth his Praife. And becaufe without God's Grace we can do nothing, and becaufe the Devil is then mod bufie to hinder us, when we are moft defiroufly bent to ferve God : Therefore follow immediately thofe ihort and paffionate Ejacula- tions, O Lord, open thou our Lips, O God, make fpeed to fave us. Which Verfes are a mod excel- lent Defence againft. all Incurfions and Invafions of the Devil, againft all unruly Affections of human Nature -, for it is a Prayer, and an earneft one, to God for his Help, and an humble Acknowledgment of our own Inability to 1 live without him a Mi- nute. O God, make hafte to help us. If any be ready to faint and link with Sorrow, this raifes him, by telling him, that God is at Hand to help us. If any be apt to be proud of fpiritual Suc- cefs, this is fit to humble him, by minding him, that he cannot live a Moment without him. It is fit for every Man, in every State, Degree, or Condition, fays GaJJian. Col. 10. c. 10. C z The zo ^Rationale The Doxology follows, Glory be to the Father, Sec. which is the Chriitian's both Hymn and fhorter Creed. For what is the Sum of the Chriftian's Faith, but the Myftery of the holy Trinity, God the Father, Son, and holy Ghofr. > which neither Jew nor Pagan, but only the Chriflian believes, and in this Doxology profefTes againft all Hereticks old and new ? And as it is a fhort Creed, fo it is aifo a molt excellent Hymn j for the Glory of God is the End of our Creation, and fhould be the Aim of all our Services j what- foever we do, fhould be done to the Glory of that God the Father, Son, and Holy Ghoft : And this is all that we can either by Word or Deed give to God, namely GLO RT. Therefore this Hymn fitly ferves to clofeany of our religious Ser- vices, our Praifes, Prayers, Thankfgivings, Con- fefllons of Sins or Faith. Since all theie we do to glorify God, it cannot be unfitting to clofe with Glory be to God the Father, Son, and Holy Ghofi. It cannot eafily be exprefTed, how ufeful this divine Hymn is upon all Occafions. If God Almighty fends us Profperity, what can we bet- ter return him, than Glory} If he fends Adverfity, it flill befits us to fay, Glory be to God, &c. W h'ether we receive Good, or whether we receive Evil at the Hands of God, we cannot fay a better Grace than Glory be to the Father, &c. In a Word, we cannot better begin the Day, when we awake, nor conclude the Day, when we go to Sleep, than by Glory be to the Father, and to the Son, and to the Holy Ghoft. Then the Hallelujah ', or, Praife ye the Lord ; of which St. Auguftine fays, There is nothing that more foundly delights, than the Praife of God, and a continual Hallelujah. Tloe on the C o m m o n-P rayer. 21 The Venite Exultemus, O come let us fing unto the Lord. IE! HIS is an invitatory Pfalm j for herein we do mutually invite and call upon one another, being come before his Prefence, to fing to the Lord, to fet forth his Praifes, to hear his Voice, as with Joy and Chear- fulnefs, fo with that Reverence that becomes his infinite Majefty, worshiping, falling down, and kneeling before him, ufing all humble Behaviour in each Part of his Service and Worfhip pre- ferred to us by his Church. And needful it is, that the Church fhould call upon us for this Du- ty 3 for moft of us forget the PfalmifVs Counfel, Pjal. xcvi. 8, p. To afcribe unto the Lord the Ho- nour due unto his Name. Into his Courts we come, before the Prefence of the Lord of the whole Earth, and forget to worjhip him in the Beauty of Holinefs. The Psalms. HE Psalms follow, which the Church appoints to be read over every Months oft- ner than any other Part of holy Scrip- ture : So was it of old ordained, faith St. Chryfofioni) Horn. 6. de poenit. " All Chrifti- " ans exercife themfelves in David's Pfalms oft- let him make Trial a while, and fpend that Time in them5 which he fpends in human Compofitions -> let him ftudy them as ear- neftly as he does Books of lefs Concernment \ let him pray the holy Spirit, that made them, to o- pen his Eyes, to fee the admirable Ufe of them $ let him intreat holy and learned Guides of Souls to direct him in the Ufe of them > and by the Grace of God, in the frequent Ufe of them, he may attain to the primitive Fervour, and come to be a Man, as holy David was- after God's own- Heart. St. Hierom. in Epitaph. Paulas In the Morning, at the third, fixth, and ninth Hour : In the Evening, and at Midnight, DavidV Pfalms are Jung over in Order -, and no Man is fuffered to be ignorant of DavidV Pfalms. These Psalms we fing or fay by Courfe, the Pricft one Verfe, and the People another \ or elfe one Side of the Choir one Verfe, and the other Side another, according to the antient Practice of the Greek and Latin Church. (Socrat. Hift. 1.6. c.8. Theodoret. \.z. c.24. Bafil. Ep.63.) And according to the Pattern fet us by the Angels, Efay vi. 3. who fing one to another, Holy, Holy, Holy, mthe Common-Prayer. 25 Holy. Thefe Reafons may be given for this Man- ner of tinging by Courfe. Firft, that we may thus in a holy Emulation contend, who {hall ferve God mod affectionately, which our Lord feeing and hearing, is not a little pleas'd. and the Mind delighted with that Speculation, takes every where new Inflammations to pray 3 the Riches of the Myfleries of heavenly Wifdom continually itirring up in us correfpondent Deflres to- them > fo that he which prays in due Sort, is thereby made the more attentive to hear, and he which hears, the more earned to pray. • THE Minifter that reads the Leffons ftanding and turning himfelf fo as he may be be ft heard of all fuch as areprefent : Rubric 2,. before Te Deum. Turn- ing himfelf fo as he may be be ft heard of all y that is turning towards the People y whereby it ap- pears, that immediately before the LefTons he look'd another Way from the People, becaufe here he is directed to turn towards them. This was thean- tient Curtom of the Church of England, that the ♦ Priefr. who did officiate, in all thofe Parts of the Service, which were directed to the People, turn'd himfelf towards them y as in the Abfolution : See the Rubric before the Abfolution at the Com- munion: Then floall the Prieft, or Bijhop, if prefent^ ft and, and . turning himfelf to the People, fay, 6cc. So in the Benediction, reading of the LefTons and holy Commandments ; but in thofe Parts of the Office, which were directed to God immediately, as Prayers, Hymns, Lauds, Confeffions of Faith , or Sins, he turn'd from the People j and for that Purpofe *8 A Rationale Purpofe in many Parim-Churches of late , the Reading-pew had one Defk for the Bible, looking towards the People to the Body of the Church, a- nother for the Prayer-Book looking towards the Eaft or upper End of the Chancel. And very reafon- able was this Ufage -y for when the People were fpo- kento, it was fit to look towards them> but when God was fpoken to,it was fit to turn from thePeople, And befides, if there be any Part of the World more honourable, in the Efteem of Men, than another, it is fit to look that Way, when we pray to God in public, that the turning of our Bodies towards a more honourable Place, may mind us of the great Honour and Majefty of the Perfon we fpeak to. And this Reafon St. Auguftine gives of the Church's antient Cuftom of turning to the Eaft in their public Prayers > becaufe the Eaft is the moft honourable Part of the World, being the Region of Light, whence the glorious Sun arifes. Aug. I. z. de Ser. Dom. in Monte, c. y. That this was the conftant Practice of the Church , to turn toward the Eaft in her public Prayers, may fufrkiently appear by St. Auguftine in the Place laft cited > • where he fays, Cum ad orationes fiamus, ad Orient em convertimur : When we ft and at our Prayers, we turn towards the Eafi. And by Epiphanius 1. i. hser. c. 10. who there deteffr the Madnefs of the Impoftor Elz for diverfe Reafons, and amongft others, for that which St. Auguftins hath given, becaufe that was the moft worthy Part of the Worlds and therefore moft fit to be look'd to, when we come to worfhip God in the Beauty of Holinefs. Again, another Reafon may be given of turning from the People towards the upper End of the Chancel in our Prayers > becaufe it is fit in our Prayers to look towards that Part of the Church or Chancel, which is the higheft and chief, and where God affords his moft gra- cious and myfterious Prefence 3 and that is the holy Table and Altar, which antiently was placed towards the upper or Eaft End of the Chancel. This is the higheft Part of the Chancel, fet apart to the higheft of religious Services, the Confe- cration and Distribution of the holy Eucharift j here is exhibited the moft gracious and myfterious Prefence of God, that in this Life we are ca- pable of, the Prefence of his moft holy Body and Blood. And therefore the Altar was ufual- ly caird the Tabernacle of God's Glory, his Chair of State, the Throne of God, the Type of Heaven, Heaven it felf. As therefore the Jews in their Prayers looked towards the principal Part of the Temple, the Mercy-Seat, Pfal. xxviii. z. So theChriftians, in their Prayers, turned towards the principal Part of the Church, the Altar, of which the Mercy-Seat was but a Type. And as pur Lord hath taught us in his Prayer, to look up towards Heaven, when we pray, faying, Our Father 9 which art in Heaven^ (not as if God were there confin'd j for he is every where, in Earth as well 30 A R ATIONALE well as in Heaven , but becaufe, Heaven is his Throne, whereas Earth is but hisFootftool) fo holy Church by her Practice teaches us in our public and folemn Prayers to turn and look, not towards the inferior and lower Parts of the Footftool, but towards that Part of the Church, which moft near- ly refembles Heaven , the holy Table or Altar. Correfpondent to this Practice, was the Manner of the Jews of old 5 for, at the reading of the Law and other Scriptures, he that did minifter turned his Face to the People, but he who read the Prayers turned his Back to the People, and his Face to the Ark. Mr. Thorndyke of Religious Ajjemblies, Pag. 231. For the Choice of thefe LefFons and their Or- der, holy Church obferves a feveral Courfe. For the Ordinary Morning and Evening Pray- ers fhe obferves only this \ to begin at the Begin- ning of the Year with Genefts for the fir ft Leflbn, and St. Matthew for the fecond in the Morning} and Genefis again for the fir ft, and St. Paul to the Romans for the fecond LerTon, at Even, and fo continues on, till the Books be read over -, but yet leaving out fome Chapters, either fuch as have been read already, upon which Account fhe omits the Chronicles, being for the moft Part the fame with the Bookof j£/#g.r, which hath been read al- ready y and fome particular Chapters in fome o- ther" Books, the fame having been for the moft Part read either in the fame Book or fome other 5 or elfe fuch as are full of Genealogies, or fome other Matter, which holy Church counts lefs profi- table for ordinary Hearers. Only in this fhe alters the Order of the Books, not reading the Prophet Efay, till all the reft of the Books be done : Be- caufe the Prophet Efay being the moft Evangelical Prophet, moft plainly prophefyingofChrift, isre- ferved to be read a little before Advent. - For on the Common-Prayer. 31 For Sundays fomewhat another Courfe is ob- ferved > for then Genejis is begun to be read upon Septuagefema Sunday, becaufe then begins the ho- ly Time of Penance and Mortification, to which Genefis is thought to fuit beft, becaufe that treats of our Mifery by the Fall of Adam^ and of God's fevere Judgment upon the World for Sin. Then we read forward the Books , as they lie in Or- der, yet not all the Books, but only fome Choice Leffons out of them. And if any Sunday be, as they call it, a privileged Day -y that is, if it hath the Hiftory of it exprefTed in Scripture, fuch as Eafter^ Whitfunday^ See. then there are peculiar and proper Leffons appointed for it. For Saints Days we obferve another Order : For upon them, (except fuch of them as are efpe- cially recorded in Scripture, and have proper LefTons) the Church appoints Chapters out of the moral Books, fuch as Proverbs , Ecclefiajies , EcclefiafticuS) and TVifdom^ for firft LefTons 5 be- ing excellent Inftrudtions for Life and Converfa- tion, and fo fit to be read upon the Days of holy Saints, whofe exemplary Lives and Deaths are the Caufe of the Church's folemn Commemoration of them, and Commendation of them to us. And though fome of thefe Books be not, in the flric- tefh Senfe, canonical 5 yet I fee no Reafon, but that they may be read publickly in the Church with Profit, and more Safety than Sermons can be ordinarily preach'd there. For certainly Ser- mons are but human Compofitions, and many of them not fo wholefome Matter, as thefe which have been viewed and allowed by the Judgment of the Church for many Ages pall, to be eccle- fiaftical and good, neareft to divine of any Writ- ings. If it be thought dangerous to read them , after the fame Manner and Order, that canonical Scripture 32 A Rationale Scripture is read, left perhaps by this Means they mould grow into the fame Credit with Canoni- cal : It is anfwered that many Churches have thought it no great Hurt, if they mould \ but our Church hath fufficiently fecured us againil that Danger, whatfoever it be,- by fetting different Marks upon them, {tiling the one Canonical, the other Apocryphal. As for the fecond Leflbns, the Church in them goes on in her ordinary Courfe. The H y m k s. FTER the Lejfonsare appointed Hymns : The Church obferving St. Paul's Rule, Singing to the Lord in Pfalms and Hymns, andfpiritual Songs, every Way expref* ling her Thanks to God. The Antiquity of Hymns in the Chriflian Church, doth fufficiently appear by that of our Saviour, St. Matth. xxvi. When they had fung an Hymn, they went out \ upon which Place, St. Cbryfo* flom fays, 'they fung an Hymn, to teach us to do the like. Concerning finging of Pfalms and Hymns in the Church, we have both the Precepts and Examples of Chrifi and his Apo files, St. Aug. Ep. up. St. Paul ordered it in the Church of Coloffe \ finging toyourfelves in Pfalms and Hymns, Col. iii. Which we find prefently after praclifed in the Church of A- lexandria, founded by St. Mark, Eufi Hilt. 1. 2, c. 1 7. where Philo reports, that the Chriilians had in e- very Place almoft Monafteries, wherein they fang Hymns to God, in feveral Kinds of Meter and Verfe. St, Ambrofe brought .them into Milan , on the C o m m o n-Pr a y e r. 33 to eafe the People's fad Minds, and to keep them from Wearinefs, who were praying Night and Day for their perfecuted Bifhop , and from hence came all Hymns almoft to be called Ambrofiani^ becaufe that by him they were fpread over the Latin Church. With the Morning and Evening Hymns God is delighted, lays St. Hierom : And Poffidius, in the Life of St. Auguftine, tells us, That towards the Time of his DifTolution, §t.Au- guftine wept abundantly, becaufe he faw the Cities deftroyed, the Bijhops and Priefts fequeftred, the Churches prophaned, the holy Service and Sacraments neglebled, either becaufe few or none de fired them^ or elfe becaufe there were fcarce any Priefts left to ad- minifer to them that did defire them : Laftly, be- caufe the Hymns and Lauds of God were loft out of the Church. THE S E Hymns are to be faid or fung y but moll properly to be fung y elfe they are not fo flri£tly and truly called Hymns, that is, Songs of Praife. And not only by the Church of England^ but by all Chriftian Churches of old, was it fo practiced : And fo holy David directs, Pfalm xlvii . 6*. O fing Praifes, fing Praife s unto our God : Ofing Praifes, fing Praifes unto our King. The Profit of which ringing Hymns is much many ways , e- fpecially in this, that they inkindle an holy Flame in the Minds and Affections of the Hearers. O how I wept, fays St. Auguftine, in the Hymns and holy Canticles, being enforced thereunto by the fweet Voices of thy melodious Church ! By Reafon of the Pronenefs of our Affections to that which delights^ it pleas d the Wifdom of the Spirit, to borrow from Melody that Pleafure, which mingled with heavenly Myfteries caufes the Smoothnefs and Softnefs of that which touches the Ear, to convey r, as it were by Stealthy the Treafure of good Things into Men's Minds : D To 34 ^Rationale To this Purpofe were tbofe harmonious "Tunes of Pfalms devifed. And St. Baft I, By pleaftng thus the Affections, and delighting the Minds of Men, Mufick makes the Service of God more eafy, W h e n we fing or fay thefe Hymns, we ft and, which is the proper Pofture forThankfgivings and Lauds. PfaL cxxxiv. Praife the Name of the Lord ftanding in the Courts of the Lord. And zChron. vii-. 6. The Priefts waited on their Offices $ the Levites alfo with Inftruments of Mufick of the Lord, which David the King had made to praife the Lord, (with the cxxxvith Pfalm) becaufe his Mercy endureth for ever, when David praife d by their Mi- niftry, and the P rie ft s founded Trumpets before them, and all Ifrael flood. The Erection of the Body fitly exprefTes the lifting up of the Heart in Joy ; whence it is, that rejoicing in Scripture is called the lifting up of the Head, St. Luke xxi. 2.8. Lift up your Heads, for your Redemption draweth nigh. So then, Joy being a lifting up of the Soul, and Praife and Thankfgiving being EfFe&s of Joy, cannot be more fitly exprefTed, than by Erection, and lifting up of the Body, ftanding in the Courts of the Lord, when we fing Praife unto him. After the Morning firil Lefibn follows Te Deum, We praife thee, O God, or, O all ye Works of the Lord, Sec. called Benedicite. The firil of .which, We praife thee, O God, 8cc. was, as is credibly reported, framed miraculouily by St. Ambrofe and St. Auguftine at his Baptifm, and hath been in much Efleem in the Church ever fince y as it deferves, being both a Creed contain* ing all the Myfleries of Faith, and a moft folemn Form of Thankfgiving, Praife, Adoration, and what not? and fo hath that other Canticle, O all ye Works of the Lord, in which the whole Crea- tion praifes God together, been received and , efleemed ^^Common-Prayer,. 35 efteemed univerfally in the Church, Concil. Tris- tan. 4. Can. 1 3. After the fecond Leftbn,at Morn- ing Prayer, is appointed, Bleffed be the Lord God of Ifrael) called BenediBus^ or, O be joyful in the Lord, called Jubilate. After the Evening LerTons are appointed, Magnificat^ or, My Soul doth magnify the Lord) and Nunc dimittiS) Lord, now lettefi thou thy Ser- vant depart in Peace : or elfe two Pfalms. And very fitly doth the Church appoint facred Hymns after the LefTons : For who is there, that hearing God fpeak from Heaven to him for his Soul's Health, can do lefs than rife up and praife him? And what Hymns can be fitter to praife God with for our Salvation, than thofe which were the firffc Gratulations, wherewith our Saviour was enter- tain' d into the World ? And fuch are thefe. Yet as fit as they are, fome have quarrel'd with them, efpe- daily at Magnificat , My Soul doth magnify the Lord) and Nunc dimittiS) or, Lord) now lettefi thou thy Servant depart in Peace. The Objeclions are thefe : That the firft of thefe was the Virgin Mary's Hymn for bearing Chriff, in her Womb •> the latter old Simeon's) for feeing and holding in his Arms the blefTed Babe •, neither of which can be done by us now, and therefore neither can we fay properly thefe Hymns. The Anpdoer ' vavj be, that bearing Chrifi in the Womb, fuckling him, holding him in our Arms, is net fo great a Blef- fing, as the laying up his holy Word in our Heart 'j, St. Luke xi. 27. by which Chrift is formed in usy Gal. iv. 19. and fo there is as much Thanks to be returned to God for this as for that. He that does the Will of God taught in his Word, may as well fay, My Soul doth magnify the Lord) . as the holy Virgin ; for Chrift is formed in him) as well as in the Virgin's Womb. St. Matth. xii, D 2, fo* 3* A Rationale 5*0. Whofoever doth the Will of my Father which is in Heaven^ the fame is my Brother , and Sifter ^ and Mother : And why may not we, after the reading of a Part of the New Teitament, fay, Lord, now left eft thou thy Servant .depart in Peace^ as well as old Simeon ? for in that Scripture, by t;he Eye of Faith, we fee that Salvation which he then faw, and more clearly revealed. We have then the fame Reafon to fay it, that old Simeon had, and we {hould have the fame Spirit to fay it with. There can be nothing more fitting for us, as we have faid, than having heard the Leffons and the Goodnefs of God therein preach'd unto us, to break out into a Song of Praife and Thankf- giving : And the Church hath appointed two to be ufed, either of them after each Leflbn 5 but not fo indifferently, but that the former Practice of exemplary Churches and Reafon may guide us in the Choice. For the Te Deum^ Benediclus^ Mag- nificat, and Nunc dimittis^ being the moll expref- five Jubilations and Rejoicings for the Redemp- tion of the World, may be laid more often than the reft, efpecially on Sundays and other Feftivals of our Lord ; excepting in Lent and Advent ^ which being Times of Humiliation, and Medita- tions on Chriff, as in Expectation, or on his Suffer- ings, are not fo fitly enlarged with thefe Songs of highefl Feftivity, (the Cuflom being, for the fame Reafon in many Churches, in Lent^ to hide and conceal all the Glory of their Altars, cover- ing them with black to comply with the Sea(on) and therefore in thefe Times may be rather ufed the following Pfalms than the foregoing Canticles ; as at other Times alio, when the Contents of the Leffon {hall give Occafion ; as when it fpeaks of the Enlargement of the Church by bringing in the on the Common-Prayer. 37 the Gentiles into the Fold of it ; for diverfe Paf- fages of thofe three Pfalrhs import that Senfe. And for the Canticle Benedicite, O all ye Works of the Lord\ it may be ufed, not only in the aforeFaid Times of Humiliation, but when the LefTons ei- ther are out o$ Daniel, or fet before us the won- derful Handy- work of God in any of the Creatures, or the Ufe he makes of them, either ordinary or miraculous," for the Good of the Church. Then it will be very feafonable to return this Song, O all ye Works of the Lord, blefs ye the Lord, praife him, and magnify him for ever : That is, ye are a great Occafion of blefling the Lord, who there- fore be blefTed, praifed, and magnified for ever. the APOSTLES CREED. THE Creed follows. At ordinary Morning and Evening Prayer, and mod Sundays and Holy-days, the Apoftles Creed is appointed j which Creed was made by the Apoftles, upon this Occafion, fays Ruffinus in Symb. n. z. The A- poftles, having received a Commandment from our Lord to teach all Nations, and withal being commanded to tarry at Hierufalem, till they fhould be furnifh'd with Gifts and Graces of the holy Spirit fufficient for fuch a Charge, tarried pati- ently, as they were injoined, expecting the ful- filling of that Promife. In the Time of their Stay at Hierufalem, they agreed upon this Creed, as a Rule of Faith, according to the Analogy of which, they and all others fhould teach, and as a TVord of DiftincJion, by which they mould know Friends from Foes. For as the Gileadites diftinguiftYd their own Men from the Benjamites, by the Word D 3 Shibboleth^ 3* A RAflONALfe Shibboleth, Judges %\\. 6. and as Soldiers know their own Side from the Enemy by their Word ; fo the Apoftles and the Church fhould know, who were the Church's Friends, and who were Enemies, who were right Believers, who falfe, by this Word of Faith. For all that walk'd according to this Rule, and profefs'd this Faith, {he acknow- ledge for hers, and gave them her Peace y but all others that went contrary to this Rule and Word, {lie accounted Enemies, led by falfe Spi- rits, Tertul. de prgfcript. For he that hears not us, is not of God y hereby know we the Spirit of Truth, and the Spirit of Error, i John iv. 6. TH1 S Creed is faid daily twice, Morning and Evening. So was it of old, Aug. 1. i. de Symb. ad Catech. cap. i. Take the Rule of Faith, which is called the Symbol or Creed, fay it daily, in the Morning before you go forth y at Night before you- fieep. And L. fo. Horn. 42,. Say your Creed daily Morning and Evening : Rehearfe your Creed to God. Say not, . / faid it Teferday, I have faid it to Day already y fay it again, fay it every Day 5 guard your felves with your Faith ■: And if the Adverfary affault you, let the Redeemed know, that he ought to meet him, with the Banner of the Crofs, and the Shield of Faith. ' Above all taking the Shield of Faith, Ephef. vi. 16. Faith is right- ly called a Shield, fays St. Chryfcfto?n in locum ; For as a Shield is carried before the Body as a Wall to defend it, fo is Faith to the Soul , for all Things yield to that : This is our Vitlory, whereby we overcome the World, even our Faith. Therefore we had need look well to our Faith, and be careful to keep that entire : And for that Purpofe, it is not amifs, to rehearfe it often, and guard our Souls with it. v CUM on the C o m m o n-P r a y e r. 39 CU M ' hor remits aliquid^ recur rendum eft adSym- bolum : When you are affrighted, run to the Creed, and fay, / believe in God the Father Al- mighty y this will guard your Soul from Fear. If you be tempted to defpair, guard your Soul with the Creed > fay, / believe in Jefus Chrift his only Son our Lord^ who was conceived^ 6cc. for us A4en and our Salvation > that may fecure your Soul from Defpair. If you be tempted to Pride, run to the Creed, and a Sight of Chrift hanging upon the Crofs will humble you : If to Lult or Uncleannefs, run to the Creed, and fee the Wounds of Chrift^ and the Remembrance of them, if any Thing, will quench that fiery Dart. If you be tempted to prefume and grow carelefs, take up again this Shield of Faith \ fee Chrift in the Creed coming to Judgment, and this Terror of the Lord will perfuade Men. In a Word, the Creed is a Guard and Defence againft all Temptations of the World, all the fiery Darts of the Devil, all the filthy Lulls of the Fleih. Therefore, above all take the Shield of Faith, faith St. Paul, and be fure to guard your Soul,Morning and Evening,with the Creed, the Symbol of the molt holy Faith. Befides, this folemn rehearfing of our Creed is a plighting of our Faith and Fidelity to God, be- fore Devils, Angels, and Men , an engaging and devoting of our Soul in the principal Faculties and Powers of it, our Reafon, Underftanding, and Will, wholly to God the Father, Son, and Holy Ghoft j to believe in the ever-bleffed Trini- ty, whatfoever Flefh and Blood {hall tempt to the contrary > which is an high Piece of Loyalty to God, and cannot be too often perform'd. It is that Kind of Confeffion, that St. Paul fays, is^ne- cefTary to Salvation, as well as believing, Rom. x. For it is there faid, Verfe o. If we confefs with D 4 our 40 A Rationale our Mouthy as well as if we believe with the Hearty we flail be faved • It is that Kind of Con- feflion that our Lord Chrift fpeaks of, St. Matt. x. 32. tVhofoever Jhall confefs me before Men^ him will I confefs alfo before my Father which is in Hea- ven. And therefore, fince it is a Service fo ac- ceptable, it cannot be thought unreafonable, for the Church to require it Morning and Evening. The Creed follows foon after the LefTons, and ve- ry featbnably -9 for in the Creed we confefs that Faith, that the holy Leflbns teach. The Creed is to be faid, not by the Prieft. a- lone, but by the Prieft and People together. Rubric before the Creed. For fince Confeffion of Faith in publick, before God, Angels, and Men, is fo acceptable a Service to God, as is fhewn -y fit it is, that every Man, as well as the Prieft, fhould bear his Part in it > fince every Man may do it for himfelf, as well, nay better than the Prieft can do it for him : For as every Man knows beft what himfelf believes, fo it is fitteft to confefs it for himfelf, and evidence to the Church his found Belief, by exprefly repeating of that Creed, and every Particular thereof, which is, and always hath been, accounted the Mark and Character, whereby to diflinguifh a true Believer from an Heretick or Infidel. We are required to fay the Creed flanding^ by this Gefture fignifying our Readinefs to pro- fefs, and our Refolution to adhere and ftand to, this holy Faith. Of onthe Common-Prayer. 41 Of AthanafiusV CREED. BEfides the Apoftles Creed, holy Church ac- knowledges two others, or rather two Ex- plications of the fame Creed, the Nicene and A- thanajius's Creed. Of the Nicene Creed fhall be faid fomewhat in the proper Place, the Commu- nion-Service, where it is ufed. Athanafiush Creed is here to be accounted for $ becaufe it is faid fometimes in this Place inftead of the Apoftles Creed. It was compofed by Athanafius, and fent to Pope Julius, for to clear himfelf, and acquit his Faith, from the Slanders of his Arian Ene- mies, who reported him erroneous in the Faith. It hath been received with great Veneration, as a Treafure of ineftimable Price, both by the Greek and Latin Churches -9 Nazianzen. de laud. Athan. Orat. 21. And therefore both for that Authority, and for the Teftifkation of our Continuance in the fame Faith, to this Day, the Church rather ufes this, and the Nicene Explanations, than any other Glofs or Paraph rafe devifed by ourfelves -y which, tho' it were to the fame Effect, not with (landing could not be of the fame Credit or Authority. This Creed is appointed to be faid upon the Days named in the Rubric, for thefe Reafons 5 part- ly, becaufe thofe Days, many of them, are moil proper for this Confeffion of the Faith, which of all others is the moft exprefs concerning the Tri- nity, becaufe the Matter of them much concerns the Manifeftation of the Trinity, as Chrijlmas, Epiphany j Eafter-Day, Afcenfion-Day, Whit fun- Day, "Trinity- Sunday, and St. John BaptiJFs Day, at the higherr. of whofe Ads, the Baptifing of our Lord5 was made a Kind of fenfible Manifeftation of 4* i Rationale of the Trinity, partly, that fo it might be faid once a Month at leaf!:, and therefore on St. James, and St. Bartholomew's Days > and withal at con- venient Diftance from each Time, and therefore on St. Matthew, Matthias, Simon and Jude, and St. Andrew's. 3i&***!fc *****£* S :•* ****************** *** ** W-**** The Lord be with you. THIS divine Salutation taken out of holy Scripture, Ruthn. was frequently ufed in ar- tent Liturgies -y before Prayers, before the Gcfpel, before the Sermon, and at other Times > and tbt by the Direction of the holy Apoilles, fays the Council of Braccara. It feems as an Introit or Entrance upon another Sort of divine Service, and a good Introduction it is, ferving as an holy Ex- citation to Attention and Devotion, by minding the People what they are about, namely fuch ho- ly Services, as without God's Affiftance and fpe- cial Grace cannot be performed ; and therefore when they are about thefe Services, the Prieit minds them of it by faying, The Lord be with you. And again, it is a moft excellent and feafonable Prayer for them, in Effect thus much 5 The Lord be with you, to lift up your Hearts, and raife your Devotions to his Service : The Lord be with you, to. accept your Services : The Lord be with you, to reward you hereafter with etpr- nal Life. The People anfwer, And with thy Spirit. Which Form is taken out of z 'Tim. iv. zz. and is as much as this -> Thou art about to offer up Prayers and fpi ritual Sacrifices for us, therefore we pray likewife for thee, that he, without whom, nothing is good and acceptable, may be with thy Spirit, while thou art cxercifed in thefe fpiritual Services, on the Common-Prayer. 43 Services, which muft'be performed with the Spi- rit 5 according to St. Paul, i Cor. xiv. if. Thus the Prieft prays and wifhes well to the People, and they pray and wifh well to the Prieft. And fuch mutual Salutations and Prayers as this, and thofe that follow, where Prieft and People interchange- ably pray each for other, are excellent Expreftions of the Communion of Saints, both acknowledg- ing thus, that they are all one Body, and each one Members one of another, mutually caring for one another's Good, and mutually praying for one an- other -, which muft needs be, if well considered, and duly performed, excellent Incentives and Pro- vocations to Charity and Love one of another -y and as St. Chryfoftom obferves, Horn. 3. in Col. if thefe folemn and mutual Salutations were religi- oufly performed, it were aim oft impoffible that Prieft and People fhould be at Enmity. For can the People hate the Prieft that blefTes them, that prays for them, *fhe Lord be with you, or Peace he with you, which was antiently the Bifhop's Salu- tation, inftead of the Lord be with you ? Or can the Prieft forget to love the People that daily pray for him, And with thy Spirit ? Let us pray. THESE Words are often ufed in antient Litur- gies, as well as in ours, and are an Excitation to Prayer, to call back our wandring, and recol- lect our fcattered Thoughts, and to awaken our Devotion, bidding us mind what we are about > namely, now when we are about to pray, to pray indeed, that is heartily and earneftly. The Dea- con, in antient Services, was wont to call upon the People often, ixHsv&K c/V/i&w/t^, let us pray ve- hemently ; nay, ixlfvksfjovj ftill more vehemently -, and 44 A Rationale and the fame Vehemency and earned Devotion, which the Manner of thefe old Liturgies breath- ed, does our Church in her Liturgy call for, in thefe Words, Let us pray -, that is, with all the Earneftnefs and Vehemency that we may, that our Prayers may be fuch as St. James fpeaks of, active lively-fpirited Prayers 5 for thefe are they that avail much with God. And there is none of us but mult think it needful thus to be call'd up- on and awakened > for Thoughts will be wan- dnngj and Devotion will abate, and fcarce hold out to the Prayer's End, tho' it be a fhort one > fo that well faid the old Hermit, whom Melantthon mentions in his Difcourfe de Or at. 'there is no- thing harder than to 'pray. These Words, Let us pray ', as they are an Incitation to Prayer in general, fo they may fcem to be fometimes an Invitation to another Form of petitioning, as in the Litany and other Places -y it being as much as to fay, Let us collect our alter- nate Supplications by Verncles and Anfwers into Collects or Prayers. In the Latin Liturgies, their Rubrics efpecially, Preces and Orationes feem to be thus diitinguiuYd ; that Freces, or Supplica- tions, were thofe alternate Petitions, where the People anfwered by refponfive Verficles -y Oratio^ or Prayer, was that which was faid by the Priefl alone, the People only anfwering Amen. Lord, have Mercy upon us. Christ, have Mercy upon us. Lord, have Mercy upon us. npHI S fhort Litany, as it was call'd by fome •* Antients, this molt humble and piercing Sup- plication to the blefled Trinity, Father, Son, and Holy Ghoft, was frequently ufed in antient Li- turgies, z on /^.Common-Prayer 4y turgies, as it is to be feen in them, and alfo in the Council of Vaf Can. f. Anno Dom. 440. or there- abouts. Becaufe, faith that Council, the fw&et and wholfome Cuftom of faying, Kyrie Eleefon, w, Lord, have Mercy upon us, with great Affctlioa and Compunction, hath been received into the wbok Eaftern, and mo/i of the Weft cm Church : There- fore be it enabled, that the fame be ufed in our Churches at Matins, Evenfong, and Communion- Service. It was antiently called Itflwis htaia, the earnelf. or vehement Supplication 3 becaufe as it is a moft pathetick Petition of Mercy to every Perfon of the blefTed Trinity, fo it was uttered by thofe primitive good Men, with much Eamefi- nefs and Intention of Spirit, being fenfible of their Danger of finking into endlels Perdition, without the Mercy of the blefTed Trinity *, and therefore with no lefs Earneftnefs than St. Peisr cried, Mafter fave, when he was finking into the Sea, did they cry out, Lord, have Mercy, &c. God the Father have Mercy, God the Son have Mercy, God the Holy Ghoit have Mercy : Have Mercy upon us in pardoning our Sins, which make us worthy to be call out of thy Favour, but unworthy to ferve thee : Have Mercy in help- ing our Weaknefs, and Inability of our felves to ferve thee : Many are our Dangers, many are our Wants, many Ways we ftand in Need of Mercy, therefore, Lord, have Mercy, &c. This excellent comprehenfive Litany is feafonable at all Times, and in all Parts of the Service, after our finging of Hymns and Pfalms, after our Hearing and Confef- fion of Faith : Such is our Unworthinefs, fuch our Weaknefs, that it cannot be thought amtfs to beg God's Mercy, after we have pray'd 5 fuca is our Dulnefs and Coldnefs in our Prayers, that we had need pray. Lord, have Mercy upon us* It 4* A Rationale I t may be obferved, that this earned and hum* ble Supplication was ufually in old Services, and fo is in ours, fet immediately before the Lord's Prayer, as a Preparation to it} and very fitly: For as we cannot devife a more fuitable Preparation to Prayer than this humble Petition of Mercy, and Acknowledgment of our own Mifery \ fo is there no Prayer, whereto greater Preparation is requi- red, than that divine Prayer fan&ified by the fa- cred Lips of our Lord, wherein we fay, Our Fa- ther^ &c. Clemens in Conft. 1. 7. c. if . advifes us, when we lay this Prayer, to be careful to prepare ourfelves, fo that we may in fome Manner be wor- thy of this divine Adoption to be the Sons of God 5 left, if we unworthily call him Father, he upbraid us as he did the Jews, Mal.'u If I be your Father, where is mine Honour ? The Sanctity of the Son is the Honour of the Father. Indeed it is fo great an Honour to call God Our Father, 1 John 3. that we had Need with all Humility beg Pardon of his Majefty, before we venture upon fo high a Title. Therefore our Mother the Church hath been careful to prepare us for this divine Prayer, fometimes by a Confeflion of our Sins and Abfolution, as at* Morning and Evening Service, but moft commonly by this fhort Lita- ny $ firft teaching us to bewail our Unworthinefs, and pray for Mercy, and then with an humble Boldnefs to look up to Heaven, and call God Our Father, and beg farther Bleffings of him. Ver« on the Common-Prayer. 47 Versicles and Answe rs. FTER the Lord's Prayer follow fhort Ver fides and Anfwers, taken out of holy Scripture, Pfalm lxxxv. 7. Pfalm xx. p. Pfaim cxxxii.p. Pfalm xxviii. 10. z Kings xx. 19. Pfalm li. 10, 11. The Priefl beginning and the People an- fwering, contending in an holy Emulation, who ihall be mofl devout, in thefe fhort, but pithy Ejaculations, or Darts caft up to Heaven. Such fhort Ejaculations were much ufed by the devout Brethren, which St. Augufline commends as the moft piercing Kind of Prayer, Ep. 12.1. Such as thefe were that of the Leper, St. Matth. viiL 2. Lord, if thou wilt, thou canft make me clean : And that of the Difciples, St. Matth. viii. zf. Mafter^ five us, we peri jh : Short, but powerful 5 as you may fee by our Saviour's gracious Acceptance of them. And here I muft further commend the Or- der of the Anfwers of the People in all Places of the Service where it ftands. It refrefheth their Attention, it teaches them their Part at publick Prayers, not to fland by and cenfure how well the Pried plays the Mouth of the Congrega- tion : Laftly, it unites the Affections of them all together, and helps to keep them in a League of perpetual Amity. For if the Prophet David did think, that the very Meeting of Alen together in the Houfe of God ihould make the Bond of their Love indiflbluble, Pfalm lv. if. how much more may we judge it reafonable to hope, that the A Rationale the like Effe&s may grow in each of the People toward other, in them all towards the Prieft, and in the Prieft towards them > between whom there daily and interchangeably pafs, in the Hearing of God himfelf, and in the Prefence of his holy An- fels, fo many heavenly Acclamations, Exultations, 'invocations , Petitions, Songs of Comfort, Pfalms of Praife and Thankfgiving ? In all which Particulars, as when the Prieft makes their Suits, and they with one Voice fay, Amen -y or when he joyfully begins, and they with like Alacrity fol- low, dividing betwixt them the Sentences, where- with they ftrive who fhall moft Ihew his own, and ftir up others Zeal, to the Glory of God, as in the Pfalms and Hymns •, or when they mutu- ally pray for each other, the Prieft for the Peo- ple, and the People for him, as in the Ver fides immediately before the Morning Collects \ or when the Prieft propofes to God the People's Neceflities, and they their own Requefts for Re- lief in every of them, as in the Litany ; or when he proclaims the Law of God to them, as in the Ten Commandments ; they adjoining an humble Acknowledgment of their common Imbecillity to the feveral Branches thereof, together with the lowly Requefts for Grace to perform the Things commanded, as in the Kyries, or Lord, have Mer- cy upon us. &c. at the End of each Command- ment : All thefe interlocutory Forms of Speech, what are they but moft effectual, partly Teftifi- cations, partly Inflammations, of all Piety ? The Prieft, when he begins thefe jhort Prayers^ is directed by the Rubric to Stand. It is noted, that the Prieft in the holy Offices is fometimes appointed to kneel, fometimes to ft and. The Rea- fon of this we ihall here once for all enquire. , The on the Common-Prayer. 49 The Prieft or Minifter, being a Man of like Infirmities with the reft of the Congregation, a Sinner, and fo ftanding in Need of Grace and Pardon, as well as the reft, in all Confeffions of Sins and penitential Prayers, fuch as the Litany is, is directed to beg his Pardon and Grace upon his Knees. He being moreover a Prieft, or Mi- nifter of the mod high God, that hath received from him an Office and Authority, iometimes ftands, to fignifie that his Office and Authority. Which Office of his may be confidered, either in Relation to God, or the People. As it relates to God, fo he is God's Ambaflador, 2 Cor. v. 20. tq whom is committed the ' Mini fir y of Reconciliation, in which Refpect he is to teach, baptife, confed- erate the holy Eucharift, blefs and abfuhe the Pe- nitent 5 and in all thefe Ads of Authority, which he does in the Name and Perfon of Chrift, he is to ft and. As his Office relates to the People, fo he is in their Stead, for them appointed by God to offer up Gifts and Sacrifices to God, particu- larly the Sacrifice of Praife and Thankfgiving, together with their Prayers -y fo we read, Heb. v. 1 . Every high Prieft, or Prieft (fo the Words are promifcuouily ufed, Heb. viii. 3, 4.) taken from among Men, is ordained for Men, or in their Stead, in things pertaining to ■ God, to offer up both Gifts and Sacrifices for Sins: Which Definition of a Prieft belongs not only to a Prieft of the Law, but alfo to a Prieft or Minifter cf the Gofpeh For St. Paul from this Definition proves, that our Lord Chrift, who was after the Order of Melchifedeck, not of Aaron, a Prieft of the Gof? pel, not of the Law, ought not to call himjelf #. f. but was appointed by God, and moreover, that he ought to have Gifts and Sacrifices to offer, Heb. viii. 3. Becaufe every high Prieft, or Prieft, jo A Rationale is ordained to offer Gifts and Sacrifices. Thefe Ar- guments of St. Paul drawn from this Definition are fallacious and unconcluding, unlefs this be the Definition of a Gofpel-Prieft, as well as a legal. Seeing then that we muft not conclude St. Paul's Arguments to be unconcluding, we muft grant, that the Minifters of the Gofpel are appointed by God to offer up the Sacrifices of Prayers and Praifes of the Church for the People, thus to ftand betwixt God and them j and to fhew this his Office, in thefe Services he is directed to ftand. By this wre may fee what Advantage it is to the People, that their Prayers are offered up by a Prieft. For God having appointed him to this Office, will certainly aflift and accept his own Conftitution : And tho' the Minifler be wicked, or indevout in his Prayers, yet God, that will punifli this Neglect in himfelf, will certainly ac- cept of his Office for the People. Upon this Ground probably it was, that God fent Abimeleeh to Abraham to pray for him, for he was a Pro- phet, Gen. xx. 7. The Collects. HE Collects follow, which are thought by diverfe to be fo called, either be- caufe they were made by the Prieft, fuper colleclam populi^ over, or in Be- half of the Congregation, Meeting, or Collection of the People -y or rather, becaufe the Prieft doth herein collecl the Devotions of the People, and offer them up to God 5 for though it On /^COMMO N-P RAYER, 5 I it hath been the conftant Practice from the Be- ginning, for the People to bear a vocal Part by their Suffrages and Anfwers in the publick Ser- vice of God (which for that very Reafon was by the Antients called Common Prayer, as may be ga- thered out of Jufiin Martyr, ApoL 2. St. Aug. Epift. 118. and others') yet for the more renew- ing and ftrengthening or their Earneflnefs and Importunity, and as it were wreftling with God, and Hope of prevailing, they defired that them- felves and their Devotions fhrould in the Clofe be recommended to God by the Prieft, they all ad- joining their Affent, and faying Amen to it. And that is the Reafon, why in many of the Collects, God is defired to hear the Petitions of the Peo- ple, to wit, thofe that the People had then made before the Collect 5 that they come in at the End of other Devotions, and were by fome of old called Mijfce, that is to fay, Difmifiions, the Peo- ple being difmiffed upon the Pronouncing of them and the BleiTing > the Collects themfelves being by fome of the Antients called Bleflings, and alfo Sacrament a, either for that their chief Ufe was at the Communion, or becaufe they were uttered per Sacerdotem, by one confederated to ho- ly Offices. h But it will not be amifs to enquire more par- ticularly, what may be {aid for thefe very Collects which we ufe, they being of fo frequent XJfe, and fo confiderable a Part of the Devotion of our Church. . And firft concerning their Authors and An- tiquity, we may obferve, that our Church en- deavouring to preferve, not only the Spirit, but the very Forms (as much as may be, and in a known Tongue) of antient primitive Devotion, hath retained thefe very Collects, the mod of E z them, jz ^ Rationale them, among other precious Remains of it : For we find by antient Teftimony, that they were compofed or ordered, either by St. Ambrofe, Ge- laftus, or Gregory the Great, thofe holy Bifhops and Fathers of the Church y and. therefore hav- ing daily afcended up to Heaven like Incenfe from the Hearts and Mouths of fo many Saints in the Ages fince their Times, they cannot but be very venerable, and relifh well with us, unlels our Hearts and Affections be of a contrary Tem- per. Secondly, For the Object of thefe Col- lefts, they are directed to God in the Name of Jefus Chrift our Lord 5 for fo ufually they con- clude, and very fitly : For Chrift is indeed the Altar upon which all our Prayers are to be of- fered, that they may be acceptable > Whatsoever ye Jball ajk the Father in my Name, he will give it you, St. John xvL 2,3. And fo it was the Cuf- torn of old * Itaqus Orationes noftras, vitam £5? Sacrificia, £5? omnia noftra offerimus tibi Pater, aj]i- due^ per Dominant no fir urn Jefum Chriftum, &c. Bernard- de Amore Dei, Cap. 8. But yet we may ohferve, that a few Collects are direfted to Chrift, and in the Litany fome Supplications to the holy Ghoft, beiides that precatory Hymn of Feni Cre- ator in the Book of Ordination ♦, and that fome Collects, efpecially for great Feftivals, conclude with this Acknowledgment, That Chrift with the Father and the Holy Ghoft liveth and reigneth one God World without End. And this feems to be done, to teftifie what the Scripture warrants, that aithoV for more Congruity we in the general Courfe of our Prayers go to the Father by the Son, yet that we may alio invocate both the Son and the Holy Ghoft, and that while we call upon one, we equally worfliip and glorify all three to- gether : on the C o m m o n-P rayer, 53 gether : Quia dum ad folius Patris perfonam hono- ris fermo dirigitur^ bene credent is fide tot a Trinitas honor at ur , faith Fulgent ius7 Lib. z. ad Monimum. Thirdly, For their Form and Proportion, as they are not one long continued Prayer, but diverfe fhort ones, they have many Advantages to gain Efteem : The Practice of the Jews of old, in whofe prefcribed Devotions we find a certain Number of feveral Prayers or Collects to be faid together y the Example of our Lord in preferr- ing a fhort Form , the Judgment and Practice of the antient Chriftians in their Liturgies > and St. Chryfoftom^ among others, commends highly fhort and frequent Prayers with little Diftances between > Horn. 1. of Hanna > fo doth Caflian alfo, and from the Judgment of others that were much exer- cis'd therein > Lib. ii. Cap. 10. de Inftitut. Comob. And laftly, they are mod convenient for keep- ing away Coldnefs, Diffraction, and Illufions from our Devotion , for what we elfewhere faid in Praife of fhort Ejaculations, is true alio concern- ing Collects -y and that not only in Refpect of the Minifter, but the People alfo, whofe Minds and Affections become hereby more erect, clofe, and earned:, by the oftner breathing out their hearty Concurrence, and faying all of them Amen toge- ther, at the End of each Collect. Fourthly, The Matter of them is mofl excellent and remarkable. It confiils ufually of two Parts : An humble Acknowledgment of the adorable Perfection and Goodnefs of God, and a congruous Petition for fome Benefit from him. The firfl is feen not only in the Collects for fpe- cial Feflivals or Benefits, but in thofe alfo that are more general j for even in fuch, what find we in the Beginning of them, but fome or other of thefe and the like Acknowledgments ? That God E 3 is 54 ^Rationale *i Almighty, everlafting, full of Goodwefs and Pity^ the Strength^ Refuge, and Protestor of all that truft in him, without whom nothing is ftrong, nothing is holy j no continuing in Safety or Being : That fuch is our tVmkmfs and Frailty, that we have no Power of our felves to help our felves, to do any good, to ft and upright, cannot but fall y That we put no Tru/i in any Thing that we do, but lean only upon the Help of his heavenly Grace y That he is the Author and Giver of all good Things, from whom it comes that we have an hearty Dejire to pray, or do him any true or laudable Service y That he is always more ready to hear than we to pray, and to give more than we defer e or deferve, having prepared for them that love him fuch good Things as pafs Man's Under- ft an ding. These, and the like Expreflions, can be no other than the Breathings of the primitive Chri- itians, who with all Self-denial made the Grace of God their Hope, Refuge, Protection, Petiti- on, and Profcffion againft all proud Hereticks and Enemies of it : And the Petitions which follow thefe humble and pious Acknowledgments and Praifes, are very proper, holy, and good, which will better appear, if we confider the Matter .of each Collect apart. The firfl: in Order among the Collects is that for the Day. Now as on every Day, or Seafon, there is fbmcthing more particularly commended to our Meditations by the Church y (o the firft Collect reflects chiefly upon that, though fome- times more generally upon the whole Matter of the Epiftle and Go/pel, deiiring Infpiration,Strength, and Prorection from God Almighty, in the Prac- tice and Perfuance of what is let before us. But concerning the Matter of the Collects for the Pay, ir \s fnoken of afterward in the particular Account on the C o m m o n-P rayer, j y Account that is given of each Epiflle, Go/pel, and Collecl. The fecond Collect is for Peace, according to St. Paul's Direction, i Tim. ii. And Orbem Pacatum, that the World might be quiet, was ever a Claufe in the Prayers of the primitive Church. And good Reafon : For Peace was our Lord's Legacy, My Peace I leave with you, his New-year's Gift, Pax in Terr is Xenium Chrifli j He prayed for Peace, paid for Peace, wept for it, bled for it. Peace mould 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 Godlinefs and Honefty, i Tim. ii. This Collect then is fit to be faid daily, being a Prayer for Peace -y and fo is that which fol- lows : 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 fo much as think a good Thought, much lefs lead a godly Life, without the Grace of God -> there- fore that is alfo prayed for, together with God's Protection for the Day or Night following. Then the Prayers according to St. Paul, i Tim. ii. who exhorts, that Prayers and Suppli- cations be made for all Men -> in particular for Kings : And the Reafon he there gives, fuffici- ently mews the Neceflity of praying particularly and efpecially for them > namely, that we may- lead a quiet and peaceable Life in all Godlinefs and Honefty -> which can hardly be done, if they do not help towards it. For as the Son of Syrach fays, Chap. x. z. As the Judge of the People is himfelf, even fo are his Officers ; and what Manner of Man the Ruler of the City is, fuch are all they that dwell therein. A good Joftah, Hezekiah, or E 4 David, $6 A Rationale David, promote Religion and Honefty, and the right Worfhip of God among the People : But a Jeroboam, by fetting up Calves in Dan and Be- thel, makes all the People fin. After this follows a Prayer for the Church, excellently defcribed by Bifiops, Curates, and the People committed to their Charge. By Curates here are not meant Stipendiaries, as now it is ufed to fignify, but all thofe, whether Parfons or Vicars^ to whom the Bifhop, who is the chief Parlor un- der Chrift, hath committed the Cure of the Souls of fome Part of his Flock, and fo are the Bifhop's Curates. The Bifhop with thefe Curates, and the Flock or Congregation committed to their Charge, make up a Church. For according to our Saviour's Definition, a Church is a Shepherd^ and his Sheep that will hear his Voice -y to which St. Cyprian's Defcription agrees, Ep. lxix. Mi funi Ecclefia, Plebs Sacerdoti adunata, £5? Paftori fuo Grex adherens. The Church is a Congregation of Believers united to their Bifhop, and a Flock ad- hering to their Shepherd j whence you ought to know, fays he, that the Church is in the Bifloop, and the Bifljop in the Church, and they that are not with ttye Bifoop, are not in the Church. Now becaufe the Biihops are the Guides and Governors of the Church, fo that all Ads of the Church are order- ed and di reeled by them, as the fame St. Cyprian fays 3 therefore the Cuflom of the Church al- ways was, and not without Reafon, to pray par- ticularly by Name for their Bifhop, as they did for the King. To make this Church, to gather it from a- mong Infidels and Heathens, and to preferve it from all her fubtile and potent Enemies, by the -healthful Spirit of his Grace, is an Aft of as great Power} and a greater Miracle of Love, than to create onthe Common-Prayer. 57 create the World. Although thou beeft wonderful, O Lord, in all thy Works, yet thou art believed to be moft -wonderful in thy Works of Piety and Mer- cy, fays St. Augujlin : And therefore the Preface is fuitable, Almighty God, which only workeft great Marvels*) fend down upon thy Church, JBifhops, Curates, and the Congregations committed to their Charge, the healthful Spirit of thy Grace. The Blessing. g'jE end our Service with aBLESsiNG, which is to be pronounced by the Bi- fiop, if he be prefent. See the Rubric before the Blefling in the Communion- Service. Then the Prieft, or Bifhop, if prefent, mall let them depart with his BlefTing. This is order'd for the Honour of the Biihop's Authority, Hebr. vii. 7. Without Contradiction the lefs is blefjed of the greater. Therefore Blef- fing being an Act of Authority, the Bifhop ought not to be bleft by the Prieft, but the Prieft by the Bifhop. This Blefling of the Bifhop or Prieft was fo highly efteem'd in the primitive Times, that none durft go out of the Church 'till they had receiv'd it, according to the Council of Agatha, Can. 21. in the Year 472. And the third of Orleans, Can. 22. And when they received it, they did it kneel- ing, or bowing down their Head. And the Deacon, to prepare them to it, was wont to call out im- mediately before the Time of the Blefling, in fuch 4. Words 58 ^ 'Rationale Words as thefej Bow down your [elves to the Ble fi- fing, Chryf. Liturg. The Jews received it after the fame Manner, Ecdus. c. \.f. 19, 20, 2.1. When the Service was finifhed, the High-Prieft went down, and lifted up his Hands over the Congregation to give the Bleffing of the Lord with his Lip, and they bow- ed down themfielves to worjhip the Lord, that they might receive the Bleffing from the. Lord the moft High. And doubtlefs, did we confider the Effica- cy and Virtue of this Bleffing of the Prieft or Bifhop, we could do no lefs than they did. For it is God from Heaven that bleiTes us by the Mouth of his Minifter, we have his Word for it, Numb. vi. zz. And the Lord [pake to Mofes, fay- ing, Speak to Aaron and his Sons, faying, On this wife fhall ye blefis the Children of Ifrael, The Lord blefis thee, 6cc. And they floall put my Name upon the Children of Ifrael, and I will blefs them. And the fame Promife of God's Affiftance, and ratify- ing the Prieft's Bleffing, we have in the Gofpel, St. Matth. x. 13. St. Luke x. f. where our Sa- viour charges his Apoftles and Difciples, that in- to whatfoever Houfe they enter, they fhould fay, not pray -y Say with Authority, Peace be to this Houfe, and ( not if your Prayers be fervent, or if they in the Houfe join in Prayer with you, but) if the Son of Peace be there -> that is, if he that dwells in the Houfe hinders not, nor refills your Bleffing, if he be a Perfon capable of fo much Good as your Bleffing, ( for this is iignified by this Hebrew Phrafe, Son of Peace) your Peace fhall reft upon him : But if he be not fuch a Son of Peace, your Bleffing ft) all return to you again -> which it could not be laid to do, unlefs Virtue, together with the Bleffing, had gone out from them. The 4- on the Common-Prayer. 59 The Evening Service differs little or nothing from the Morning, and therefore what hath been faid concerning the Morning Office, may be applied, to that. The Litany. tany fignifies an humble and earnefl Supplication. Thcfe Forms of Pray- ers call'd Litanies (wherein the People are more exercifed than in any otherPart of the Service, by continual joining in every PafTage of it ) are thought by iome to have been brought into the Church about four hun- dred Years after Chrift, in Times of great Cala- mity, for the appearing of God's Wrath. True it is, that they are very feafonable Prayers in fuch Times, and therefore were by Gregory and others ufed in their Proceffions for the averting of God's Wrath in publick Calamities : But it is as true, that they were long before that Time, even in the firfr. Services that we find in the Church, ufed at the Communion Service, and in other Offices, as the Ordination of Priefts, and the like-, witnefs Clem. Confi. 1.8. c. f, 6", 10. where we find the Deacon miniftring to the People, and directing them from Point to Point what to pray for, as it is in our Li- tany, and the People are appointed to anfwer to every Petition, Domine, miferere, Lord, have Mercy. And in all Liturgies extant (as Mr. fhorndyke hath well obferved in his Book of Religious Affemblies) the fame Allocutions, or nr^cc^nca j, which are indeed Litanies, may be feen. And St. Auguft. Ep. 1 1 p. c. 18. tells us of the Common-Prayers, which were indited or denounced by the Voice of the Deacon. 60 A Rationale Deacon. All which make it probable, that the Practice of Litanies is derived from the Apoftles, and the Cuftom of their Time. And St. Chryfo- fiom on Rom. viii. feems to afTert the fame : For upon that Verfe, We know not what we Jhould pray for as we ought i but the Spirit helps our Infirmities 5 he fays thus : In thofe Days, amongft, other miracu- lous Gifts of the Spirit, this was one, Donum pre- cum^ the Gift of making Prayers for the Church, to help the Ignorance of the People that knew not what to pray for as they ought. He that had this Gift, flood up, and prayed for the whole Congregation, and taught them what to pray for : Whofe Office now the Deacon performs, viz. by directing them from Point to Point, what to pray for. To every of which Petitions, fays Clement above-cited, the People were to anfwer, Domine^ miferere. This continual joining of the People in every PaiTage of it, tends much both to the im- proving and evidencing that Fervor and Intention, which is moft necefTary in Prayers. Hence was it that thefe Forms of Prayers ( where the People's Devotion is fo often excited, quickened, and ex- ercifed by continual Suffrages, fuch as, Good Lord, deliver us 5 IVe befeech thee to hear us^ good Lord) were called \%}weis c/^Vets-, earned or intenfe Pe- titions \ in which, if they were relifhed aright, the earrieft and vehement Devotion of the primi- tive Times flill breaths -y and in thefe Prayers, if ever, we pray with the Spirit. . Concerning the Litany of our Church, we may boldly, fay, and eafily maintain it, that there is not extant any where, 1. A more particu- lar excellent Enumeration of all the Chriftian's either private or common Wants-, nor, 2. A more innocent, blamelefs Form, againft which there lies no juit Exception 5 nor, 3, A more artificial Com- pofure on the Commo n-P rayer 6\ pofure for the railing of our Devotion, and keep- ing it up throughout, than this Part of our Li- turgy. I n the Beginning it directs our Prayers to the right Object, the glorious Trinity. For ne- ceflary it is, that we mould know whom we wor- fhip. Then it proceeds to Deprecations, or Pray* ers againft Evil : Laftly, to Petitions for Good. In the Deprecations^ as right Method requires, we mud pray againft Sin, then againft Puniiliment 5 becauie Sin is the greateft Evil. From %11 which we pray to be delivered by the holy Actions and Paflions of Christ, the only Merits of all our Good. The like good Order is obferved in our Petitions for Good. Firft, We pray for the Church. Catholick, the common Mother of all Chriftians j then for our own Churchy to which, next the Church Catholick, we owe the greateft Obfervance and Duty. And therein in the firft Place for the prin- cipal Members of it, in whofe Welfare the Church's Peace chiefly confifts. After this we pray parti- cularly for thofe Sorts of Men that mo ft efpecially need our Prayers, fuch amongft others, as thofe whom the Law calls miferable Perfons. The Litany is not one long continued Prayer, but broken into many fhort and pithy Ejaculati- ons , that the Intention and Devotion, which is mo ft necefTary in Prayer, may not be dull'd and vaniih, as in a long Prayer it is apt to do, but be quickened and intended, by fo many new and quick Petitions : And the nearer to the End, the morter and livelier it is, ftrengthening our Devo- tion by railing in us an Apprehenfion of our Mi- fery and Diftrefs, ready, as it were, to fink and perifh, and therefore crying out as the Difciples did, Mafter^ fave us, we perijh. O Lamb of Godr hear us > 0 Chrijl^ hear us 3 Lord, have Mercy upon us. 6l A R ATIONALE us. Such as thefe are the active lively-fpirited Prayers, !v$£y»/it£vat, which St. James mentions, and tells us, avail much; St. James v. io\ The Doxology, or, Glory be to the Father , 6cc. is much ufed in our Service, after Confeflion, af- ter Athanafius's Creed, and efpecially after each Pfalm and Canticle, as a moil thankful Adoration of the Holy Trinity, upon Refleftion on the Mat- ter going before, and therefore is very fitly divi- ded betwixt the Prieft and People in faying ir, according as the Matter going before was \ and it is in thofe Places faid ftanding^ as the mod pro- per Poflure for Thankfgiving or Adoration. Here in the Litany, it is faid in a Way fomewhat diffe- rent y for after that the Prieft and People have, in the Supplications aforegoing, befought God, that he would arife, help and deliver them, as he did their Forefathers of old, for his Name's Sake and Honour, the Prieft does Collect-wife fum up this 7 praying, that by fuch Deliverances, all Glo- ry may redound to God the Father, Son, and Ho- ly Ghoft, as it was in the Beginning, is now and ever fhall be, &c. the People anfwering only Amen^ as it were after a Collccl #, and continuing kneeling^ becaufe both this, as it is here ufed, and other Parts of the Litany before and after, are Matters of hum- ble Supplication, and fo moil fit to be tendred to God in that Pofture. I n the former Part of the Litany, the Prieft hath not a Part fo proper, but that it may be faid by a Deacon, or other, and it ufeth to be fung by fuch in Cathedral and Collegiate-Churches and Chapels , and both it, and all other our alternate Supplications, which are as it were the lefl'er Li* * In the prefent Office the People anfvver, As it was in the Beginning* &c. as in other Places. ' x tanies, on the Commo n-P r a y e r. 63 tanies, do much refemble the antient Prayers in- dieted by the Deacons, as we have faid 5 but in the latter Part of the Litany, from the Lord's Prayer to the End, the Prieft hath a Part more peculiar, by Reafon of the Eminency of that Prayer, and that other Collects follow wherein the Prieft doth re- commend again the Petitions of the People to God (as in that Prayer, We humbly befeecb thee, O Lord) mercifully to look upon our Infirmities, Sec.) and folemnly offers them up to God in the Behalf of the People, to which the People anfwer Amen, And therefore thefe Collects after the Litany, tho' the Matter of them hath been prayed for before particularly in the Supplications foregoing, may be faid without the Charge of needlefs Tautology $ for here the Prieft does, by Virtue of his facred Of- fice, folemnly offer up, and prefent to God thefe Petitions of the People, as it was ufually done in ancient Liturgies \ praying God to accept the Peo- ple's Prayers, as he doth more than once in St. Chry- foftom's Liturgy, particularly in that Prayer which we have out of it in our Litany. For when the Dea- con hath (as we have obferved) miniftred to the Peo- ple feveral Petitions, to which they anfwer, Lord, have Mercy, Litany-wife •, then the Prieft, Col- lect-wife, makes a Prayer to God to accept the People's Petitions, the Deacon in the mean Time proceeding to dictate to the People more Suppli- cations, which the Prieft in another Collect offers up to God folemnly, but fecretly > fo that tho' in fome of thofe Collects the Prieft at the latter End, fpake out, fo that the People might hear and an- fwer Amen, or Glory be to the Father, or the like, (which they might well do, for tho' the Prayer were faid by the Prieft fecretly, yet it was pre- ferred, and fuch as the People knew before-hand) yet fome of them were faid throughout fecretly by ^4 ^Rationale by the Prieft, to which the People were not re-? quired to make any Anfwer. The Reafon of thefe Secreta^ fecret Prayers (aid by the Prieft, may be partly for Variety to refrefh the People, but chiefly, as 1 conceive, that by this Courfe the People might be taught to underftand and reverence the Office of the Prieft, which is to make an Atonement for the People, and to pre- fent their Prayers to God, by that very offering of them up, making them more acceptable to God . All which depends not upon the People's Confent or Confirmation of his Office, but upon God's alone Appointment and Inftitution -y who hath fet him apart to thefe Offices of offering Gifts and Sa- crifices for the People, Heb. v. i . And therefore, as it was appointed by God, that when Aaron^ by his prieftly Office, was to offer for the People, and make an Atonement for them, none of the Peo- ple were to be prefent, Levit. xvi. 17. So the Church ordered, that at fome Times, when the Prieft was making an Atonement for the People, and offering up for them, and the Acceptation of their Prayers, the Merits and Paffion of Chrift, none fhould feem actually to aflift, but the Prieft Hiouldfay it/jtus-iHO)>,fecretly and myftically: Yet, left the People fhould be unfatisfied, and fufpici- 011s that the Prieft had neglected this his Office, which they could not be affured that he had per- formed, becaufe it was done fecretly 5 therefore the Church appointed, that the Prieft fhould, at the End of the Service, come down from the Al- tar, and (landing behind the Pulpit in the midft of the People fay a loud Prayer (called lv%ri 07nd)- o.ijlCwv'Q'i Goar. p. if 4.) which is a Sum or Com- pendium of all that the People had before peti- tion'd for, which he then folemnly offered up to God, ' The on the C o m m o n-P rayer, 6$ The Church of England is generally in her Common-Prayers, as for an humble, fo for an au- dible Voice, efpecially in the Lord's Prayer, ap- pointing it to be faid, in the Rubric before it, with a lou^ that is, an audible Voice, not fecret- ly 3 and this for the more earned Repetition of fo divine Words, and to make them more famili- ar to the People. But tho' this Church does not order the Priefl to fay thefe Prayers fecretly, yet fhe retains the fame Order of offering up by the Pried in the Collects following the People's fore- going Supplications. The Litany is appointed in the Rubrics to be read on IVednefdays and Fridays, the Days kept in the Greek Church for more folemn Fails, becaufe the Bridegroom was then taken from us, being fold by Judas on Wednefday, and murthered on Fri- day. Epiphan. adv. Air turn. And tho' our Church, in Imitation of the TVeflern, hath chang'd the Wednefday Faft to Saturday, yet in Memory of the Eaftern Cuftom, fhe Hill appoints the Litany to be ufed upon IVednefday. FRIDAY was, both in the Greek Church and Latin, a Litany or Humiliation- Day, and fo is kept in ours. And whofoever loves to feaft on that Day rather than another, in that holds not Communion with the antient Catholick Churchy but with the Turks, who, in Contumely of Chrift crucified, feait that Day. Cbemnit, in 3 Prac. Of 66 A Rationale O/Holy-Days. OLT'm Scripture -Phrafe is all one with feparate or fet apart to God, and is oppofed to common. What God hath cleans V/, that call not thou common^ Acts x. i f . Holy-Days then are thofe which are taken out of common Days, and feparared to God's holy Service and Worfliip, either by God's own Appointment, or by holy Church's Dedication. And thefe are either fad- ing and penitential Days ( for there is a holy Fad, Joelii. as well as a holy Feaft, Nehem. viii. 10.) fuch as are JJh-Wednefday^ Good Friday ', and the whole Week before Eafter^ commonly called the Holy-Week^ which Days holy Church hath dedi- cated to God's folemn Worfhip, in religious Fad- ings and Prayers j or elfe holy Feftivals, which are fet apart to the folemn and religious Comme- moration of fome eminent Mercies and Bleflings of God. And amongft thefe Holy - Days9 fome are higher Days than others, in regard of the Greatnefs of the Bleffing commemorated, and of the Solemnity of the Service appointed to them. So we read Lev. xxiii. 34, &c The Feaft of Ta- bernacles was to continue (even Days* but the firft and eighth were the high eft Days, becaufe then Were the moil folemn AiTemblies. This Sanctificatioh, or fetting apart of Fefii* val-Days is a Token of that Thankfulnefs, and a Part of that publick Honour which we owe to God for his admirable Benefits 5 and thefe Days or on the C o m m o n-Pr a y e r. 67 or Feafh fet apart are of excellent Ufe, being, as learned Hooker obferves, i.The Splendor and out- ward Dignity of our Religion. 2. Forcible Wit- nelTes of antient Truth. 3. Provocations to the Exercife of all Piety. 4. Shadows of our end- lefs Felicity in Heaven, f . On Earth, everlafting Records, teaching by the Eye in a Manner what- foever we believe. And concerning Particulars : As that of the Jews had the Sabbath^ which did continually bring to Mind the former World finished by the Creation 5 fo the Chriftian Church hath her Lord's-Days^ or Sunday s^ to keep us in perpetual Remembrance of a far better World be- gun by him who came to rellore all Things, to make Heaven and Earth new. The reft of the holy Feftivals, which we celebrate, have Rela- tion all to one Head, Christ. We begin there- fore our Ecclefiaftical Year (as to fome Accounts, tho' not as to the Order of our Service) with the glorious Annuntiation of his Birth by Angelical MefTage. Hereunto are added his blelTed Natl" vity itfelf, the Myftery of his legal Circumcifion^ the Teftification of his true Incarnation by the Purification of his blefled Mother the Virgin Ma- ry 3 his glorious Refurretlion and Afcenfion into Heaven, and the admirable fending down of his Spirit upon his Chofen. Again, forafmuch as we know, that Christ hath not only been manifefted great in himfelf^ but great in other his Saints alfo $ the Days of whofe Departure out of this World are to the Church of Chrift, as the Birth and Coronation-Days of Kings or Emperors j therefore, efpecial Choice being made of the very Flower of all Occaiions in this Kind, there are annual felected Times to meditate on Chrifl glorified in them9 which had F 2. the 6$ ^Rationale the Honour to fuffer for his Sake, before they had Age and Ability to know him, namely, the blef- fed Innocents -y glorified in them which knowing him as St. Stephen, had the Sight of that before Death, whereunto fuch acceptable Death doth lead 3 glorified in thofe Sages of the Eaft, that came from far to adore him, and were conducted by ft range Light > glorified in the fecond Elias of the World, lent before him to prepare his Way j glorified in the Angels, as in St. Michael > glori- fied in all thofe happy Souls that are already pof- fcft of Blifs. Besides thefe, be four Days annex'd to the Feafts of Eafter and Whitfunday, for the more Honour and Enlargement of thofe high Solemni- ties. Thefe being the Days which the Lord hath made glorious, Let us rejoice and be glad in them. Thefe Days we keep, not in a fecret Calendar, taking thereby our private Occafions, as we lift our felves, to think how much God hath done for all Men -> but they are chofen out to ferve as pub- lick Memorials of fuch Mercies, and are therefore cloathed with thofe outward Robes of Holinefs, whereby their Difference from other Days may be made fenfible, having by holy Church a folemn Service appointed to them. Part of which Service are the Epiftles and Gofpeh ; of which in the firft Place we fhall dif- courfe, bccaufe thefe are peculiar and proper to each feveral Holy-day, the reft of the Service for the mod Part being common to all. Concerning thefe, two Things are de- figned $ i . To lhew the Antiquity of them. 2. Their Fitnefs for the Day to which they be- long, or the Reafon of their Choice. Concern- ing the Antiquity of Epiftles and Go/pels, it will be fuffi- on Z&Commo N-P rayer, 6g fufficlent -once for all, to fhew that the Ufe of them in the Chriftian Church was antient : Con- cerning the Antiquity of the Days themfelves, to which the Epiftles and Gofpels appertain, it will be fit to be more particular. That the Ufe of Epiftles and Gofpels pecu- liar to the feveral Holy-Days was antient, appears flrfl by antient Liturgies : Secondly, by the Tes- timony of the antient Fathers. Let St. Auguftine teftify for the Latin Church, in his Preface to his Comment upon the Epiftle of St. John, and in his tenth Sermon, de Verb. Apofl. " We heard hrft, " fays he, the Apoftolical Leflbn, then we fang " a Pfaim, after that the Gofpel was read : '• Now let St. Chryfoftom teftify for the Greek, Horn. 10. in cap. ix. Act. " The Minifter (lands " up, and with a loud Voice calls, Let us attend: " then the LefTons are begun : " Which Leilbns are the Epiftles and Gofpels, as appears in his Li- turgy, which follow immediately after the Mi- nifter hath fo call'd for Attention. The Fitnefs of the Epiftle and Gofpel for the Day it belongs to, and the Reafon of the Choice will plainly appear, if we obferve that thefe holy Feftivals and Solemnities of the Church are, as I have touch'd before, of two Sorts ; the more high Days, or the reft. The Firfi commemorate the fignal A£ls or Paflages of our Lord in the Re- demption of Mankind -y his Incarnation and Na- tivity, Circumcifion, Manifeftation to the Gen- tiles -, his Failing, Paflion, Refurrection and Afcen- fion, the Sending of the Holy Ghoft, and there- upon a more full and exprefs Manifeftation of the facred Trinity. The Second Sort is of inferior Days that fupply the Intervals of the greater, fuch as are either the remaining Sundays, wherein, without any Confideration of the Sequence of F 5 Timej yo A Rationale Time (which could only be regarded in the great Feafts) the holy Doctrine, Deeds, and Miracles of our Lord, are the chief Matters of our Medi- tations, or elfe the other Holy-days, of which al- ready hath been fpoken. And for all thefe holy Times we have Epiftles and Gofpels very proper and feafonable ; for not only on high and fpecial Days, but even on thofe alfo, that are more general and indifferent, fome Refpedl: is had to the Seafon, and the holy Affeftions the Church then aims at, as Mortification in Lent, Joy, Hope, Newnefs of Life, &c. after Eafier ; the Fruits and Gifts of the Spirit and Preparation for Ch rift's fecond Coming in the Time between Pentccoft and Ad-* vent. But thefe Things I fhall {hew in the Dif- courfe of the Holy-days feverally. As for the LefTons, altho' they have another Order, and ve^ ry profitable, being for each Day of the Week, following ufually the Method of Chapters, and taking in the Old Teftament alfo (the Commu- nion dealing chiefly with the New, as moft fit. for the Nature of that Service) yet in them alfo Regard is had to the more folernn Times by fe- lect and proper Readings, as hath been fhew'd. This being the Church's Rule and Method (as fne hath it from the Apoftle) that all Things be done unto edifying^ that we may be better acquaint- ed with God, and with our felves, with what hath been done for us, and what is to be done by us. And this vifible as well as audible Preaching of Chnftian Doctrine by thefe Solemnities and Readings in fuch an admirable Order, is fo apt to inftife by Degrees all neceflary Chnftian Know- ledge into us, and the Uie of it to the Ignorant is fo great, that it may well be feared (as a Reve- rend Perfon hath forewarned) that When the Feftivah and Solemnities for the Birth of Chrifi and his on the C om m o n-P rater, yi his other famous Parages of Life, and Death, and Refurreclion, and Afcenfion, and Mijjion of the Ho* ly Ghofl, md the Leffons, Go/pels, and Collecls, and Sermons upon them, be turned out of the Church, to- gether with the Creeds alfo, it will not he in -the Pow- er of weekly Sermons on fome Heads of Religion to keep up the Knowledge of Chrifi in Men's Hearts, &c. And no Doubt, for this and other good Reafons which he gives us, it was, that the primitive Chrift- ians were lb exact and religious in thefe Solem- nities and Meditations on the Occafions of them 5 and therefore the Sermons of the Fathers were generally on the Readings of the Day, as hereaf- ter is lliewed. And we have from another the like Hand, thus : 'The Bleffings of God, whereof thefe Solemnities renew the Remembrance, are of that Efleem to the Church, that we are not able toexprefs too much Thankfulnefs in taking that Occafion of fo- lemnifing his Service. And the great eft Part of Chriftians are fuch, as will receive much Improve- ment in the principal My ft cries of our Faith by the. fenftble Inftruclion which the Obfervation of fuch Solemnities yieldeth. The Remembrance of the Birth, the Sufferings, the Refu&ecTio-n of Chrifi, the Coming of the Holy Ghoft, the Converfion of the Gentiles by fending the Apoftles, the Way made before his Coming by the Annuntiation of the Angel, and the Coming of the Baptift, as it is a powerful Mean to train the more ignorant Sort in the Under • {landing of fuch great Myfteries, fo it is a juft Occafion for ail Sorts to make that a particular Time of ferving God, upon which we folemnife thofe great JVorks of his. See Dr. HammondV View of the Direclory, and Mr. Thorndyke of religious Affemblies j and what we have above faid concerning the excellent Ufe of Feftival-Days. F4 The 7* A Rationale The fame Method {hall be obferved in this Difcourfe of Holy-Days, which the Service-Book ufes* not that in the Title-Page in the Beginning of the Book (which perhaps reckons for Holy- Days only thofe Days in which we are folemnly to worfhip God, and alfo to reft from ufual Labour) but that in the Services appointed by the Book, which adds, over and above that old Catalogue of Holy-Days, St. Paul, and St. Barnabas, AJh-JVed- nefday, and the Holy-Week : All which muft be reckoned for Holy* Days in the Church's Account, becaufe they have Holy-Day-Service, Epi files and Gofpels, and Second-Service appointed to them, tho' there be no Law that inflicts a Penalty upon them that do their ufual Works upon thofe Days, they being only defired to be prefent at the Church's Service at the Hours appointed. A p VENT -Sun DAYS. H E principal Holy-Days, as Chriftmas^ Eafier, and Whitfunday, have fome Days appointed to attend upon them ; fome to go before, fome to come af- ter j as it were to wait upon them for their great- er Solemnity. Before Chriftmas are appointed four Advent- Sundays, fo called -, becaufe they are to prepare us for Chrift his Advent or Coming in the Flefh. Thefe are to Chrlfimas-Day, as St. John Baptift to Chrift, Forerunners to prepare for it, and point it out. , Firfi on the C o m m o n-P rayer. 73 Firft Sunday in A d v e "n t. The Gofpel, St. Matth. xxi. 1 . feems at firft more proper to Chrift's Pafiion, than his Birth $ yet is it read now principally for thofe Words in it, Bleffed is he that cometh in the fra?ne of the Lord; that is, BleiTed is he for coming in the Flefh, the Caufe of all our Joy, for which we can never fay enough, Hofanna in the higheft. The Epiftle labours to prepare us to behold with Joy this riling Sun, bidding us awake from Sleep, according to the Prophet Efay lx. i . Arife, and fiine, .for thy Light is come. The Collect is taken out of both, and relates to both. The firft Part of it is clearly the Words of the Epiftle, That ive may caft away the Works of Darknefsj and put upon us the Armour of Light. That which follows. In the Time of this mortal Life, in the 'which thy Son Jefus Chrift came to vifit. US) in Effect is the fame with that in the Epiftle, Let us put off the Works of Darknefs, Sec. be caufe the fright is fpent, the Day is at Hand, and our Salvation is near -9 that is, our Saviour Chrift, the Light of the World, is coming into the World to vijit us in great Llumility , according to the Prophet, Zac.ix.p. which the Gofpel records, Tell ye the Daughter of Sion (to her great Joy) that behold her King comes unto ha; meek (or in great Humility) fitting upon an Afs. Second Sunday in Advent. The Gofpel treats of Chrift's fecond Coming to Judgment, an excellent Meditation to prepare us for the welcome and joyful Entertainment of Ch rift's firft Coming. A Saviour muft needs be welcome to him that is afraid of Damnation. The 74 ^ Rationale The Epiftle mentions the firft Coming of our Lord for the Salvation even of the Gentiles, that is of us, for which all Praife is by us to be given to him. Praife the Lord, all ye Gentiles, and laud him, all ye Nations together. The Collect is taken out of the Epiftle, and tho' it feems not to relate to the Day, yet is it an excellent Prayer for all Times, and fo not unfeafonable'. for" this. 'Third Sunday in Advent. The Epiftle mentions the fecond Coming of Chrift, the Gofptl the firffc : The Colled pravs for the Benefit of this Light. This Week is one of the four Ember- Weeks -y concerning which, fee aftet tlK firft Sunday in Lent. Fourth Sunday in Advent. The Epiftle and Gofpel fet Chrift, as it were, before us, not prophefied of, but being even at ft[and, yea (landing among us, pointing him our, as St. JohnBaptift did to the People > fiehold% the. Lamb of God, that takes away the Sins of the IVorld. The Collecl:, prays moil earneitly and pailionately to him, to fuceour us miferable Sinners. Feafi. of Chri.stm a s.-Pay. HE Epiftle, Gofpel, and Colled, are plainly fui tabic to the Day, all mention^ ing the Birth of Ch rift. Befides, this Feaft hath proper Pfalms, in which fome Verfes are peculiar to the Day, as will appear, if they on the Common-Prayer. 7j they be well confidered. The fir ft Pfalm for the Morning Service, is the xixth, Tie Heavens declare the Glory of God -y very fuitable to the Feaft, for at his Birth a new Star appeared, which declared his Glory and Deity fo plainly, that it fetch'd the Sages of the Eafl to come and worfhip him, St. Mat. ii. Where is he that is born King of the Jews ? for we have feen his Star in the Raft, and are come to worfhip him. T he fe-cond 'Pfalm for the^rw^isP/C'xlv.which at the Beginning of it is a Genet hliack or Birth- fong of Chriit, 'The fair eft of the Children of Men^ v. 3. And of his mighty Succefs in fubduing the Devil and the World by the Word of Truth, of Meeknefs, and Right eoufnefs, ver. f , &c. The third is Pfalm lxxxv. which is principal- ly fet for the Birth of Chriit. For it is a Thanks- giving to God for fending a Saviour which fhould lave his People from their Sins, the greater!: Cap- tivity that is j and therefore can't probably be meant of any but Chriit, who was therefore called Jefus, becaufe he fbould fave his People fro?n their Sins. St. Mat. i. 2, 1 . And fo the primitive Church underftood it, and therefore felected it out as a Part of their Office for this Day, as being proper and pertinent to the Matter of the Feaft : For the Meeting here fpecified, vcj;. 10, 11. of Mercy and Truth, Rigfot eoufnefs, and Peace, was at ChrihVs Birth, who laid of himfelf, that he was the Truth y who, as he had a Birth from Heaven, to wit, his* divine Nature, fo had he another as Man from Earth from the Virgin ; which Birth drew Rigb~ teoufnefs to look from Heaven, upon poor Sinners, with a favourable Look, and made Righteoufnefs and Peace kifs, for the delivering of Sinners from their Captivity. True it is, the Prophet in the firft Verfes fpeaks of this Delivery as of a Thing paft, y6 ^f Rationale paft, Lord, thou haft turned away the Captivity of Jacob. Yet for all this, it may be a Prophecy of our Salvation by*the Coming of Ch rift hereafter: For as St. Peter fays, Acls ii. 30. lb avid being a Prophet, and feeing this before, fpake of Chrift's Nativity, as if it were already paft. The Evening Pfalms are, lxxxix, ex, exxxii. The firft and laft of which are thankful Comme- morations of God's merciful Promife of fending our Lord Chrift into the World 5 that Seed of David, which he hath fworn to eftabliflo, and fet up bis 'Throne for ever. For which, O Lord, the ve- ry Heavens fhall praife thy wondrous Works, and thy Truth in the Congregation of the Saints, v. f . Pfal. lxxxix. The Church was in Affliction now, as is plain in both thefe Pfalms : But fuch was the Joy that they were affected with, at the Promife of Chrift's Birth, and coming into the World, that they could not contain, but even in themidft of their Mifery, brake forth into Thankfgiving for it : And how can the Church excite us better to Thankfgiving to God for the Birth of Chrift, up- on this Day, than bv fhewing us,how much the Pro- mife of it afar off wrought upon the Saints of old ? The cxth Pfalm exprefly mentions the Birth of Chrift, ver. 3. The Dew of thy Birth is of the Womb of the Morning. As the Morning Dew brings forth innumerable Fruit, fofhall the Birth of Chrift bring forth innumerable faithful People : And therefore the Prophet here does, as we fhould this Day, adore and praife the Goodnefsof God for the Birth of Chrift, the Caufe of fo much good. It is admirable to behold the Frame of the Church's holy Office and Service this Day. In the firft Leffons, fhe reads us the Prophecy of Chrift's coming in the Flefh : In the fecond Lef- fons, Epiftle, and Gofpel, fhe gives us the Hiftory of 1 v it. on the C o m m o n-P rayer. yy it. In the Collect, fhe teaches us to pray, that we may be Partakers of the Benefit of his Birth : In the proper Preface for the Day, as alfo in the pro- per Pfalms, fhe fets us to our Duty of adoring and glorifying God for his Mercy. In the Leflbns and Gofpels appointed, holy Church does the An- gelas Part) brings us glad Tidings of our Savi- our's Birth : Behold, I bring you glad 'Tidings of great Joy, for unto you is born this Day a Saviour^ "which is Chrift the Lord. St. Luke ii. 10. In ap- pointing the fpecial Hymns and Pfalms, fhe calls upon us to do the Shepherds Part, to glorifie and praife God for all the Things that this Day we hear and fee, ver. zo. And to fing with the Angels, Glory to God in the highefl, for this good IVill to Men. For the Antiquity of this Day, many Tefti- monies might be brought out of the Antients ; but, becaule I intend Brevity, I fhall be content with two beyond Exception. St. Auguftine, Ep. up, witnefTes, that it was the Cuftom of holy Church to keep this Day : And upon the five and twen- tieth of December > in Pfal. cxxxii. St. Chryfoftom makes a Sermon to prove that the keeping of Chriftmas-day was ancient, even from the firft Times j and that the Church kept the true Day. In the fame Sermon he fays, // is a godly Thing to keep this Day : Nay farther, That the keeping of this Day was one of the greatejl Signs of our Love to Chrift. Amongfl other Arguments which he ufes there, to perfuade his Hearers to keep this Day, he brings this, that the Cuftom of keeping this Day was religious, and of God, or elfe it could never have been fo early fpread over the whole World, in Spight of fo much Oppofition. Orat.'in Natal Dom. Tom. f. Ed*. SaviL St. Stephen, 7S A Rationale St. Stephen, St. John, Innocents, M M E D I AT E L Y after Chriftmas fol- low, as Attendants upon this highFeifi- val, St. Stephen^ St. John^ and Innocents 9 not becaufe this was the very Time of their Suffering, but becaufe none are thought fit- ter Attendants on Chrifi's Nativity, than the blef- fed Martyrs, who have laid down their Lives for him, from whofe Birth they received fpiritual Life. And there being three Kinds of Martyr- dom , i. In Will and Deed^ which is the higheft. z: In WilU but not in Deed. 3. In Deed^ but not in Will : In this Order they attend. St. Stephen firft, who fuffered both in Will and Deed. Next St. Johnj who furYered Martyrdom in Will, but not in Deed, being miraculouily deliver'd out of the boiling Caldron, into which he was put be- fore Port- Latin in Rome. Laflly, the holy Inno- cents^ who fuffered in Deed, but not in Will; yet are reckoned amongft the Martvrs, becaufe they fuffer'd for Chrift : Whofe Praife thefe his Wit- nefTes confefs'd, and Jhc 'wed forth not in [peaking^ but in dying. Collect for the Day. The Reafon of the Choice of the Epirtles, Gofpels, and Collects for thefe Days is plain, thefe being all privileged Days^ that is, Days which, have in Scripture their peculiar Hiftories. But of the Collect for St. Stephen's Day we may note in particular, That as the Church offers up iome of her Collects directly to the fecond Perfon of the Trinity, foone of them is this for Si. Stephen's Day y and very properly : For as St. Stephen in the 1 * midft on the Common-Prayer 79 midft of his Martyrdom prayed to Jefus, faying, Lord Jefus, receive my Spirit , and, Lord, lay not this Sin to their Charge -, fo the Church in Imitation of this blefled Pro to- Martyr, upon his Day calls up- on the Lord Jefus alfo, dehring of him fuch a Spirit as that of St. Stephen, to love and pray for our Enemies, which is that heroical and tranfcen- dent Virtue,which is peculiar to Christian Religion. Before we endeavour to fhew the Antiqui- ty of thefe Days in particular, it will not be a- mifs to give fome Account of the ancient Obfer- vation of Saints Days in general. That the Observation of Saints Days was very ancient in the Church, will appear by thefe Teftimonies following. The third Council of Carthage tells us, Can. 47. That the Church did celebrate the Paffions and Anniverfaries of the Martyrs. This Council was held in St. Augufline's Time. SaInt Auguftine in Pf lxxxviii. Attend therefore^ my dearly beloved -, All of you unanimoufly hold fajl God your Father, and the Church your Mother. Ce- lebrate the Saints Birth-days (fo they anciently cal- led the Days 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 us9 that fo the BleJJing of God may remain upon us for ever. Amen, Amen. CHRTSOSrOM, Horn. 66. ad Pop. Anti- gen, tfhe Sepulchres of the Saints are honourable, and their Days are known of all, bringing a feftival Joy to the World. Before thefe St. Cyprian, 1. 4. ep. f . We celebrate the Paffions of the Martyrs, and their Days, with an anniverfary Commemoration. And before him, Anno 147, the Church of Smyrna fays the fame 5 Eufeb. Hift. I.4.C if. If So A R ATIONALE If it be demanded, why the Church kept the Days of the Saints Deaths, rather than of their Birth or Baptifm ? The Anfwer may be : i. Be- caufe at their Deaths they are born Citizens of Heaven, of the Church triumphant, (which is more than to be born either a Man or aChriflian, a Member of the Church Militant) whence, as is above faid, thefe Days were ufually ftiled by the Antients, their Birth-days. z. Then do they per- fectly triumph over the Devil and the World, by which the Church Militant hath gained, to her Comfort, an Example of perfevering Conftancy and Courage, and the Church triumphant hath gained a new Joy by the Addition of a new Mem- ber. For furely if the Saints and Angels in Hea- ven joy at the Conversion of a Sinner, much more do they joy at the Admiffion of a Saint into Hea- ven. Thus much of the Saints Days in general. For thefe three Holy-days in particular, that they are ancient, St. Auguftine {hews us, who hath Ser- mons upon all thefe Days, torn. x. And Chryfoftom^ who hath Sermons upon St. Stephen^ and Innocents : And Origen in his Comment upon thefe Words,* j$ Voice was heard in Rama^ tells us, the Church did, and did well in it to keep the Feaft of Inno- cents : And there is as muchReafon for the keep- ing St. Stephen's Day, who was the firft Martyr, and of St. John's the beloved Difciple and Evan- geiift, as for the keeping of Innocents $ and there- fore it is to be thought, that the Church did then as well obferve them as this, iince, as we have proved, flie did keep the Days of Martyrs. Sunday on the C o m m o n-Pr ayer. 8 r $ oooGOOGOOeoeooogoogogoOQ^ ^005306300300306900000000^ Sunday after Chriftmas. HIS Sunday hath the fame Colled with Chriftmas-day y and the Epiftle and Go- fpel treat about the fame Buflnefs, the Birth of Chrift 5 for we have not yet done with the Solemnity of Chriftmas. Thus great Solemnities have fome Days after them, to continue the Memory of them, in prorogationem Fefii. F for neither do I find any De- cree of holy Church forbidding thefe Vigils : (the 3fth Canon of the Council of Eliberis^ and the fifth Canon of the Council of Altifiodorum or * Auxerres, on the Common-Prayer, 83 Auxerres, which are ufually produced to this Purpofe, coming far fhort of fiich a Prohibition) nor is it fo probable, that the Church fhould, for fome particular Men's Abufe, forbid a Practice fo religious, commanded by our Saviour, Mat. xxv. 13. commended to us by his Practice at Getbfe- mane^ Mat. xxvi. 38. Luke vi. 12. and earneftly urged by the Fathers of the primitive Times. I therefore rather think, that, whereas it was the ancient Cuftom to fail the Day, and watch the Night before the Holy-day, as St. Bernard tells us, Ser. de Vigil. S. Andre* : In Time, as Charity and Devotion grew cold, through Sloth and Reftinefs, this more troublefome Part of Devotion, the nightly Watches were laid afide, and the Fad only *etain'd, and that but ilenderly obferv'd. But it were to be wifh'd, that, as the Fail might be ftill retained, and more ftridly obferved, fo the holy Vigils might be in Part at lead reviv'd. For the Night was not made only for Sleep : Tradefmen, Mariners, Merchants, will tell you fo much j they fpend a good Part of the Night in watching for Gain -y will not you do as much for your Soul ? Befldes, the Darknefs and Silence of the Night, are Helps to Compunction and holy Sorrow 3 Helps to Meditation and Contemplati- on : The Soul is the more free from outward Dif- tra&ion. The Sight of Men lying afleep in their Beds, like dead Men in the Grave, fuggefts a Me- ditation of Doomfday. Let me therefore per- fuade Men and Women ; bend your Knees, figh, watch, and pray in the Night : Bleffed ishe^ whom our Lord when he cometh Jhall find fo doing: And becaufe we know not what Hour he will come, watch therefore. SecChryfoftont, Horn. 16. in Act. This for the firft j why fome Holy-days have Fafts be- fore them. G z Now u A Rationale Now why this Feaft of Circumcision, and fome others have no Fafts. the Reafon is dou- ble. Firft, becaufe fometimes the Signification of the Vigil or Fail, mentioned above, ceafes : And the Signification or Myftery failing, the Vigil or Faft is omitted. For Example, St. fdichael upon this Account hath no Faft, becaufe the Angels did not by Sufferings and Mortifi- cations enter into their Joy, but were created in the Joy they have. But then fecondly, though this Signification and Myftery of Vigils and Fafts holds good in St. Mark, St. Philip, and St. Jacob, and fome others > yet they have no.Fafts for another Reafon, becaufe they fall either be- twixt Eafter and Whitfunday, or betwixt Chrift- mas and Epiphany, which holy Church held for fuch high Times of Joy and Feftivity, that they would not have one Day among them ful- lied, by penfive Sorrow and Fafting. Cone. 7#- ron. z. c.i^. Epiphan. in brevi Expof. Fidel. IF the Faft for a Holy-day, fall upon a Holy day, (that is, if the Day before the Holy-day, upon which the Faft regularly is to be kept, be it felf alfo a Holy-day) then the Faft muft be kept the Day before that. Decretal. 1. 3 . Tih 46. Epiphany. HIS Greek Word fignifies Manifefta- tion, and hath been of old ufed for Chriftmas-day, when Chrift was ma- nifefted in the Fleih* and for this Day, wherein the Star did appear to mani- fett Christ to the Wife Men j as appears by Chryfoftom on the C o m m o n-P rayer, 8 y Chryfofiom and Epiphanius. Upon this Identity of the Word, fome unfkilful ones were milled, to think, that anciently the Feafts of Chriftmas and Epiphany were one and the fame 3 but plain it is by Chryfofiom, Epiphanius, and Nazianzen, in their Sermons upon this Day, that thefe two Feafts were obferved, as we do, upon feveral Days. Nazianzen calls this Day, on which Chrift was baptifed , the holy Lights of Epiphany $ which to Day we celebrate, fays he, having already ce- lebrated the holy Feaft of Chriftmas. St. Chryfofiom fays, the Day of Chrift's Birth is not fo ufually and properly called Epiphany, as the Day of his Baptifm. This Feaft is called in Latin EpiphanU, Epi- phanies, in the plural 3 becaufe upon this Day we celebrate three glorious Apparitions or Manifefta- tions, all which happened upon the fame Day, though not of the fame Year. Chryfi Serm. if p. The firft Manifeftation was of the Star, mention- ed in the Gofpel, the Gentiles Guide to Chrift. The fecond Epiphany, or Manifeftation, was that of the glorious Trinity at the Baptifm of Chrift, mentioned in the fecond Leflbn at Morn- ing Prayer, St. Luke iii. iz. The third was of Chrift's Glory or Divinity, by the Miracle of turning Water into Wine, mentioned in the fecond Leflbn at Evening Prayer, St. John ii. The Collect is plain. The Epiftle and Go- fpel mention Chrift's Manifeftation to the Gen- tiles > for this was the Day of the Dedication of the Gentiles Faith. Chryf in diem. For the Antiquity of this Day, we have al- ready feen Nazianzen, Chryfofiom, and Epiphanius, to which I fhall add only St. Auguftine de Temp. Ser. 31. The Solemnity of this Day known through- out all the World, what Joy doth it bring us ! G z ' But 86 A Rationale But the Donatifis, fays he, will not keep it, loth becaufe they are Schifmaticks, and love not Unity, and alfo becaufe they hate the Eajlern Churchy where the Star appeared, Firfi Sunday after Epiphany. From Chriftmas to Epiphany, holy Church's Defign is, to fet forth Chrift's Humanity, to make Chrift manifefl in the Flefh, which the Offices do, as we have feen ; but from Epiphany to Septuagefima, efpecially in the four next Sun- days after Epiphany, {he endeavours to manifefl: his Glory and Divinity, by recounting fome of Ms firft Miracles, and Manifestations of his De- ity 3 fo that each Sunday is in this Refpect a Kind of Epiphany. The Gofpel of this Day mentions Chrift's Manifeftation to the Doctors of the Jews, afto- nifhing all his Hearers with his miraculous An- fwers. The Epiftle exhorts us to make a fpiritual Ufe of the Wife Men's myfterious Offerings, efpe- cially of Myrrh 5 which fignifies very rightly the mortifying of the Flefh, and the offering of our Bodies as an holy Sacrifice to God by Chrift. The Colled prays for Grace to enable us thereunto. Second Sunday after Epiphany. The Gofpel mentions Chrift's turning Water into Wine, by which he manifefted both his Glory by the Miracle, and his Goodnefs in mi- niftring to the NecefTities of others : To which Virtue the Epiftle exhorts us, that whatfoever Gifts we have, we fhould ufe them as Chrift did, to the Good and Benefit of others. The Collect, as on the Common-Prayer. 87 as diverfe others, recommends to God the Sup- plications of the People, &c* Third Sunday after Epiphany* The Gofpel is concerning our Lord's healing of the Leper that believed in him. The Epiftle, at firft Sight, feems not to agree to the Gofpel 5 but yet, if rightly applied, it fuits well with it in the myftical Senfe. For the healing of the Leper, fignifies, that Chrift will heal us from the Lepro- fy of Sin, if we believe in him, and come to him for Cure as the Leper did. The Epiftle labours to prevent the moft over-fpreading leprous Sins of Pride againft which the firft Verfe is directed, Be not wife in your own Conceits, and Wrath and Re- venge, in the following Words, rendring to no Man Evil for Evil, Or rather, the Epiftle doth re- move the two great Impediments of Chrift's Cure of our finful Leprofy : Namely, Pride, which God refifts, St. James iv. 6. and Malice or Re- venge, which makes us unpardonable and incu- rable. For unlefs we forgive , Chrift will not forgive us, St. Mat. vi. if. The Colled prays to God through Chrift to heal us. Fourth Sunday after Epiphany. The Gofpel treats of Chrift's miraculous ftil- ling of the Waves and the Wind. By the Tem- per!: on the Sea, may be fignified the tumultuous Madnefs of the People, which endangers the Peace of the Church, Chrift's Ship : So the Pfalmift expounds it, Thoa ftilleft the raging of the Sea, and the Madnefs of the People-, which would never be quiet, unlefs Chrift by his Word and Power fhould G 4 com- 88 A Rationale command it to be ftill. And becaufe he does now rule the People's Madnefs by Minifters of his Ven- geance, to whom he gives his Power ; therefore the Epiftle teaches and exhorts us to fubmit con- icientioufly to that Power of Chrift, that fo the Ship of the Church may be ftill and fafe. The Collect prays to God to keep the Church fafe amidft the many Storms and Waves that make it. Fifth Sunday after Epiphany. The four precedent Sundays have manifefted Chrift's Glory to us in Part, by the Miracles he wrought while he converfed with us on Earth : The Gofpel for this Day mentions his fecond Coming to Judgment, when he mall appear in his full Glory, and all the holy Angels with him : Which glorious Appearance, as it will be dread- ful to thofe who have refembled the Tares, for they mall then be burned with unquenchable Fire : So that will be a joyful Appearance to fuch as the Epiftle perfuades us to be, viz. The meek, and gentle, and charitable. And the Collect is for fuch, praying God to keep his Church and Houfhold continually in the true Religion^ &c. Septua- on the Common-Prayer. 89 Septuagesima Sunday. ANY Reafons are given of this Name; but in my Apprehenfion the befl is a confequentia numerandi : Becaufe the firft Sunday in Lent is called Quadragefima^ containing about forty Days from Eafier -> there- fore the Sunday before that being ftill farther from Eafter^ is called Ghtinquagefwia^ five being the next Number above four 5 and fo the Sunday before that Sexagefima, and the Sunday before that Sep- tuagefima. This and the two next Sundays and Weeks were appointed as Preparatives totheLenten-Faft, that when it came, it might be the more ftri&ly and religioufly obferved. And the Regulars, and thofe of the ftri&eft Life, did faft thefe Weeks, tho' the common People began not their Faft till Ajh'Wednefday. Bernard in Septuagef. The Obfervation of Septuagefima, Sexagefima, and Quinquagefima, are, to be lure, as ancient as Gregory the great. The Epiftle perfuades us to Works of Penance and holy Mortification : And left we fhould fhrink from thefe Hardfhips, it encourages us by pro- pounding the Reward of thefe religious Exercifes ; namely, an everlafting Crown. The Gofpel is much to the fame Purpofe. It tells us that God's Vineyard is no Place for idle Loiterers ; all muft work that will receive any Penny or Re- ward. Sexa- yo A Rationale Sexagesima Sunday. The Epiftle propounds the Example of St, Paul, who was eminent for Works of Mortifi- cation, and Lenten- Exercifes : And left we mould think that there is no Need of fuch Striftnefs and holy Violence in Religion, the holy Gofpel tells us what Danger we are in of coming fhort of Heaven ; how that fcarce one of four, that profefTes Religion, and hears the Word, brings forth Fruit to Salvation 5 moft lofing it after they have receiv- ed it, for want of due Care and Heed. Qu 1 n qu agesima Sunday. Septuagesima and Sexagefema Sundays have perfuaded us to Fading and other Exercifes of Mortification in the Lent following > and be- caufe all thefe bodily Exercifes profit little, unlefs we add Faith and Charity, or Faith working by Love, therefore this Day the Epiftle commends Charity, the Gofpel Faith in Chrift, by which our Darknefs is enlightned, as the blind Man's Eyes were, who wifely defired that he might fee^ for in the Sight of God confifts our Happinefs. LENT. H E Antiquity of Lent is plain by thefe Teftimonies following: Cbryfol.Scr. n. Chryf. in Heb. x. p. Ethic. Cyril. Catech. f . Jugiifl. Ep. 1 1 p. Ut quadraginta dies ante ha obferventur% Ecckf.a conflict it do roboravit, • " That On /feCoMMO N-P RAYER, 9 1 Tloat forty Days floould be obferved before Eafter, theCuftom of the Church hath confirmed. Hieron. ad Marcellam. Nos unam quadragefimam toto an- no y tempore congruo jejunamus, fecundum traditionem Apoftolorum, &c. One Faft in the Tear, of forty Days, we keep at a Time convenient, according to the Tradition of the Apoftles. E PIPHANIUSadv. Aerium tells us, that the Aerians were the mod brain-fickHereticks that ever were* for they held, that Bifhops andPriefts were all one 3 that Prefbyters might ordain Prefbyters : Beiides, they held that they were not bound to keep Lent and the holy Week, as holy Church's Laws required, but would then feaft and drink drunk in Spite, faying, that it was againftChrifti- an Liberty to be tied to faft. This forty Days Faft of Lent was taken up by holy Church in Imitation of Mofes and EH as in the Old Teftament -, but principally in Imita- tion of our Saviour's Faft in the New Teftament, Auguftin. Ep. 1 1 p. That we might, as far as we are able, conform to Chrift's Praclice, and fuffer with him here, that we may reign with him hereafter. B u t if this Faft were taken up in Imitation of our Saviour, it may be afked, why we do not keep it at the fame Time that he did, who failed immediately after his Baptifm, St. Matth. iv. 1. which was at Epiphany > whereas our Faft begins not till fome Weeks after. For anfwer to this, many Reafons may be given, why now, rather than at that Time, we keep our Lent. 1. Because at this Time, when Blood and Affections are at the higheft, it is moil fit to re- ftrain them j and to that perhaps St. Jerom al- ludes, when he fays, Jejunamus tempore congruo y we faft at a Time convenient, 2. As pi ,/f Rationale 2. A s Chrift's Sufferings ended in an Rafter, aRefurre&ion, Co did hoiy Church think fit that our fpiritual Afflictions and Penances fhould end, as his did, at Eafier. The Fad of Lent figmfies this prefent trouble fome Lifey and Eaffcer figmfies eternal Happinefs and Reft. Auguft. Ep. i ip. 3. Holy Church appoints, that all Chrifti- ans whatfoever fhould receive the holy Commu- nion at Eafter, and therefore appoints this Time before, to prepare themfelves by Fafting and Pray- er 5 thus judging themfelves that they might not be judged of the Lord. And this is after God's own Pattern, who commanded the Ifraelites to afflict themfelves, and eat bitter Herbs, before they ihould eat the Pafchal-Lamb. All Churches there- fore agreed, that Lent fhould end in Eafter, tho' fome Difference there was when it ffiould begin. This Fafl is called Lent from the Time of the Year in which it is kept 5 for Lent in the Saxon Language is Spring; the Spring- Faft, or Lent. A S H- W EDNESDAY. THE Church begins her Lent this Day to fupply the Sundays in Lent -9 upon which it was not the Church's Cuflom to fall, Sundays being high Feftivals in Memory of our Saviour's joyful Refurrection. Now if you take out of the fix Weeks of Lent, fix Sundays, there will remain but thirty-fix failing Days 3 to which, thefe four of this Week being added, make the juft Num- ber of forty. This was anciently call'd Caput jejunii, the Head of Lenr, and was a Day of extraordinary Humiliation. Upon this Day were Allies fprink- • led on the C o m m o n-P r a y e r 93 led upon their Heads, to mind them of their Mor- tality, and alfo to mind them what they had de- fended to be > namely, burnt to Afhcs. Hence was it called Dies cinerum9 Ajh-IVednefday : And upon this Day they were wont to cloath them- felves in Sackcloth. Thefe Rites are mention- ed, Efay lviii. f. as the ufual Rites of Penitents. This was common to all Penitents 5 but notori- ous Sinners were this Day put to open Penance : Which godly Difcipline^ fays our Church, in her Office of Commination, it is much to be wijhed that it might be reftored again. Now that we may know what it is the Church wifhes there, it will not be amifs to fet down in Part the Solemnity ufed upon thofe Sinners at this Time, which was ordered thus : Let all notorious Sinners who have been al- ready, or are now to be enjoined publick Penance, this Day prefent themfelves before the Church Doors to the Bifhop of the Place, cloathed in Sackcloth, barefooted, with Eyes call down up- on the Ground, profefling thus by their Habit and Countenance, their Guilt. There mu ft be pre- fent the Deans or Arch-Prefbyters, and the pub-, lick Penitentiaries, whofe Office is to examine the Lives of thofe Penitents, and according to the Degree of their Sin, to apportion their Penance, according to the ufual Degrees of Penance. After this, let them bring the Penitents into the Church, and, with all the Clergy prefent, let the Bifhop fing the feven penitential Pfalms, profcrate upon the Ground, with Tears for their Tranfgreflion. Then the Bifhop ariiing from Prayer, according to the Canons, let him lay his Hand upon them, {that is, to ratify their Penance^ not to abfolve them) let him fprinkle Afhes upon their Heads, and co- ver them with Sackcloth 5 and with frequent Sighs and p4 A Rationale and Sobs, let him denounce to them, that as Adam was caft out of Paradife, fo are they caft out of the Church for their Sins. After this, let the Bifhop command the Officers to drive them out of the Church Doors, the Clergy following them with this Refpond, In the Sweat of thy Brows Jhalt thou eat thy Bread: That thefe poor Sinners, feeing ho- ly Church afflicted thus, and d.ifquieted for their Sins, may be fenfible of their Penance. Gratian Dift. j-o. c. 64. Firft Sunday in Len t. The Epiftle exhorts to Patience in Afflictions. The Gofpel reads to us Chrift's Victory over Temptations, to keep us from Defpair of Conqueft, that we mould be of good Chear and Heart, fince he our Captain hath overcome the World^ John xvi. $\ 33- The Colled for the Day is another of thofe Collects, wherein the Church directs her Pe- titions to Chrift, thereby manifeffcing her Belief, that he is the true Son of God 5 for fhe prays to none but God : In praying to him therefore, fhe profelTes to believe him to be. God, as it is in the Clofe of the Collect > and this in Oppofition to the Tempter, Satan, and all his Adherents, who are flill tempting Chrift in his Members, to Mifbelief in that Article. Of Ember-Weeks. The Week after AJIo-Wednefday is Imher or Ember-Week-, of which Faft we will here treat in general. There be four Ember-Weeks^ called in Latin, Jejunia qiiatuor Temporum , the Fafts ? of on the C o m m o n-P r a y e r. 9 ^ of the four Seafons, becaufe they were kept in the four Parts of the Year, Spring, Summer Autumn, Winter. The firft of thefe begins up- on Wednefday next after Afli-Wednefday j the fe- cond upon Wednefday next after Whitfunday^ the third upon Wednefday next after Holy-Cro/s, Sept. 14, the laft upon Wednefday next after St. Lutia Dec. 13. The Days of Failing and Prayers in thefe Weeks, are, Wednefday^ Friday^ Saturday. Wednefday , becaufe then our Lord Chrifl was be- trayed by Judas : Friday^ becaufe then he was cru- cified : Saturday , becaufe then we reprefent the Apoilles Sorrow for the Lois of their Lord lying in the Grave. TheCaufes of fuch religious Fail- ings and Prayers upon thefe Weeks were former- ly many j as namely, that Chriilians in thefe reli- gious Duties might let the World know, that they were as devout as the Jews formerly had been, whofe Cuilom it was to obferve four folemrt Fails, Zach. viii. 19 y that they might dedicate to God as the Firfl-Fruits, the Beginnings of the fe- veral Seafons of the Year fet apart to his religi- ous Worfhip, and by this Means obtain God's Blei- fing upon them, the Remainder of thofe Times. But the principal Caufe was for Preparation to the folcmn Ordination of Miniilers 5 holy Church imi- tating the Apoilles Practice, who when they were to fet apart Men to the Miniilry, prayed and fail- ed, before they laid on their Hands, Acts xiii. 3. And in After-times, at thefe Solemnities, thefe Ember-FajlS) fpecial Regard was had to the Ordi- nation of Prieils and Deacons. In what Manner and with how much Care and Chriitianitv thefe Fails have been heretofore obferved, may 'be ga- thered from St. Leo in his Sermons upon them and from others. And the fecond Council of Mi- /^decreed herein togoodPurpofe, Tit. 1. Deer. 22. That 96 A Rationale That upon the Sundays before thefe Fafts, the Priefts fhould not only in their Parifhes bid the folemn Faft, but every one in his feveral Parifh fhould pioufly and religioufly fay the Prayers and Litanies, &c. that God's Afliftance being implo- red, both the Biihop may be guided by the Holy Spirit, in the Choice of thofe whom he fhall or- dain, and alfo that they that are ordained, may grow in Learning and Holinefs of Life. These four Fafts have been anciently obferved both in the Church of England^ and in other Churches. In the Laws of K. Canute^ C. i For the End of that Man is worfe than the Beginning. Fourth Sunday. This is called Dominica Refeclionis. For the Gofpel tells us of Chrift's miraculous feeding and fatisfying the hungry Souls that hunger after him H and c>8 .//.Rationale and his Doctrine?: And the Epiftle tells us of a Jerufalem which is above, which is free, and a joyous Place, to which we as Children, are Heirs. Thus holy Church mixes Joy and Comfort with our Sorrows and Afflictions. Fifth Sunday. This is called PAS S ION- SUNDAY i for now begins the Commemoration of the Paf- fiori of our Lord, and after a long funeral Pomp and Train, the Corps follows upon Good-Friday. The Epiftle treats of the Paffion : The Gofpel, of our Lord's being llandered by the bold Malice of the Jews, who call him Samaritan, and tell him he hath a Devil, which muft needs be a Thorn in his Side, and a Part of his Paffion. Sixth Sunday. This is PALM-SUNDAY, on which CHRIST came from Bethany to Jerufalem, and was received with Joy, fome ftrewing their Gar- ments, othets cutting down Branches, and ftrew- ing them in the Way 3 whofe Religion it is fit that we fhould imitate : Bernard. We fhould meet Chrifi by keeping Innocency -y 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 Virtues; and weftrew our Garments in the Way, when by Mortification we put off the old Man. This Week was called* of old, xhzQREAY WEEK, becaufe it hath a larger Service than any other Week, every Day having a fecond Ser- vice appointed. It was called alfo the Holy- Week, becaufe on the Common-Prayer.^ 99 becaufe Men gave over all worldly Employ- ments, and betook themfelves wholly to De- votion this Week. The Courts were fhut up, and civil Affairs laid afide, and Prifoners that were put in for fmall Faults were freed. Chryf* Horn. 30. in 10. Cap. Gen. Code^ 1. i. tit. 3. 4. It was alfo called the Week of Fafts j becaufe Fafting was then heightned and intended with Watching and Prayers > for thefe fix Days were fpent in lying upon the Ground and afflicting the Body, in Prayers, Watchings, and Fallings, longer than ordinary. And when they did eat, their re- freshing was only Bread, Salt, and Water. Etti* phan. adv. Aerium.. It will not be amifs to fet down Epiphanius fomewhat more at large : Aerius and hisDifciples had flouted at the Catholick Chrif- tians Severities at this Time. Why^ fay they, do you keep Eaftei;? Why do you keep fuch a ft rid Faft before it ? It is jewijh thus to keep Days of Fafting by a Law 5 it is an enflaving your [elves to a Toke of Bondage : If I would determine to faft at all9 I would faft what Day I pleafed^ at mine own Liberty. Upon this Principle it is, faith that Father, that Aerius and his Followers affecT: to faft on Sunday, and feaft on Friday, and to fpend this Week of Religion and Devotion in Jollity and Sport, rifing early to fill themfelves with Flefh and Wine, with which being full ftufPd, they fport and feoff at the Catholick Chriftians Folly in afflicting them- felves with fuch Severities. But who^ fays he, are the more Fools , Aerius, a filly Fellow of Ye ft er day 9 fiill living with us3 or we, who obferve this fevere Difcipline which our Fathers delivered us, which they received from their Father j, and they from their s^ mdfo from the Apofiies ? M * The IOO /Rationale The Epiftlcs and Goipels of this Week are concerning ChrinYs Paflion, to the Contemplation of which this Week is dedicated. M**&TZ Maunda y-T hursday. HIS Day CHRIST wauYd his Difci- ples Feet, and gave them a Command- ment to do like wife. Hence it is called Dies Mandate Mandate or Maunday- Tburfday. This Day the Penitents that were put out of the Church upon AJk-Wednefdajj were received again into the Church ; partly becaufe there was this Day an holy Communion in Memory of our Lord's Inflitution of the fame this Day -, and the Epi- Ille is fitted to that Purpofe : Fit therefore it was that Penitents fhould be reconciled this Day (up- on which this Sacrament was inititlited for the Remiflion of Sins) to receive the holy Commu- nion y partly becaufe this Day our Lord was ap- prehended and bound, whofe Binding wrought our Deliverance and Freedom. The Form of reconciling Penitents, was in fhort this. The Bifhop goes out to the Doors of the Church, where the Penitents lie proftrate up- on the Earth, and thrice in the Name of Chrifl 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 admonifhed them, he reconciles them, and brings them into the Church. The Penitents thus received, trim their on the Common-PrayeI. ioi their Heads and Beards, and laying off their pe- nitential Weeds, they recloath themfelves in hand- fome Apparel. The Church Doors were wont to be fet all open this Day, to fignify that penitent Sinners coming from the North, or South, or any Quarter of the World, ihall be received to Mer^ £y and the Church's Favour. Good-Friday. HIS Day holy Church keeps a moft ftricT: Fafl. It is called Good-Friday: For a good Day it was for us, everi the Caufe of all our Good, and Ground of all our Joy . And fo in Refpecb of the Effect of it, Chrift's Paflion may be a Gofpel for a Feaft 5 and fo it is upon Palm-Sunday. But if we confider that our Sins were the Caufe 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 j fo his Paflion confidered in the Caufe of it, is Matter of the greater! Sorrow 3 and in this Refpect we keep it a Fail. The Gofpel is taken out of St. John^ rather than out of any other Evangelift, becaufe he was prefent at the Paflion, and flood by the Crofs, when others fled 5 and therefore the Paflion being reprefented as it were before our Eyes this Day, his Teftimony is read, who faw it himfelf -y and from whofe Example we may learn, not to be a- iham'd nor afraid of the Crofs of Chrift. H This lot A Rationale This Day holy Church prays cxpreflly for all Jews, Turks, and Infidels, Enemies of the Grofs of Cnrift 5 for this Day Chrift both prayed and died for his Enemies : And as he exprefs'd the Height of his Love this Day, by dying for them ; fo does the Church her Height of Chanty in pray- ing for them. The Antiquity of this holy Day appears by Eufeb. Hift.1.2. c. 17. who there tells us, " That " it was an holy Day in his Time, and long be- " fore. That Day of our Saviour's Patfion we " are wont to celebrate, not only with Fallings " and Watchings, but alfo with attentive Hcar- " ing and Reading of the holy Scriptures. Easte r-E v E. THIS Day the Gofpel treats of Chrift's Bo- dy lying in the Grave : The Epiftle, of his Soul's Defcent into Hell. <8gQOQQO3@0OQQOQ QQQjQQOOQGl Of the Collects from Septuagesima to Easter, THOUGH the Church be always militant while fhe is upon Earth, yet at this Time (the Time when Kings go out to Battel, z Sam. xi.) fhe is more than ordinarily militant, going out to fight againft her avowed Enemies, the World, the Fleih, aud the Devil 5 making it her fpecial Bufinefs to get the Mattery over them, fo far that they may not on the Commo n-P rayer. i o j not be able to prevail over her, the Year follow- ing. Now becaufe, as St. Paul faith, i Cor. ix. 2f. Every one that ft rives for the Maftery is tempe- rate in all Things -, therefore, at this Time efpecially, when lhe is feeking the Maftery over her Enemies, holy Church does more than ordinarily addict her felf to Temperance, Fading, and other Works of Penance and Mortification : And accordingly fhe fuits her Readings, not aiming to fit them to each particular Day (this is to be expected only upon privileged Days, the fubject- Matter of whole Solemnity is more particularly recorded in holy Scripture) but to the Seafon in general, and the Church's Defign at this Time, commending to- us Failing, Repentance, Alms, Charity, and Patience in undergoing fuch voluntary Afflictions. And the Collects are fuitable alfo to the Readings and the Time, praying earneftly for thofe Graces and Virtues before-mentioned, which are efpecially re- quiftteto this her holy Undertaking. And becaufe ihe knows her own Weaknefs, and her Enemies, both Craft and Strength, who will then be moft active and bufy to hurt,when we thus fee our felves to fight againft them j therefore does ihe earneftly and frequently alfo in diverfe Collects, pray for God's Protection and Defence from thofe Ene- mies, for his Strength and Afliftancc, whereby ihe may overcome them, That he would ft retch forth the right Hand of his Majefty, and by his Power defend us both outwardly in our Bodies^ and inward- ly in our Souls , which of our felves have no Power to help our felves. And in fuch Prayers as thefe the Church continues, lifting up her Hands, as Mofcs did his againft the Amalekites^ all the Time of this fpiritual Conflict. H4 EASTER. 104 A Rationale EASTER. IH I S is the highefh of all Feafls, fays Epi- phanius upon the Day. This Day, Chrift; opened to us the Door of Life, being the Firfl- Fruits of thofe that rofe from the Dead : Whofe Refurrection was our Life , for he role again for our juflification. Rom.iv. if. Instead of the ufual Invitatory^ O come9 let us fing unto the Lord^ holy Church ufes fpecial Hymns or Anthems concerning Chrift's Refur- rection, Chrift our Pa ([over ^ &c. Chrift rifing again from the Dead^ &c. And Chrift is rifen^ &c. fet down before the Collect on Eafter-Day. Having kept Company with the Apo files and firfl Believers, in {landing by the Crofs weeping upon Good-Friday^ and kept a Fail upon the Saturday following, to comply with the Apoflles and Catholick Church, who were that Day fad and penfive, becaufe their Lord was taken away from them •, we are directed this Day to rejoice with them for the rifing again of our Lord, and to exprefs our Joy in the lame Words, that they then did, and the Church ever fince hath done, Chrift is rifen^ St. Luke xxiv. 34. the ufual Morning-Salutation this Day, all the Church over -? to which the Anfwer in fome Places was, Chrift is rifen indeed; and in others this, And hath appeared to Simon. Holy Church her Aim is in all thefe chief Days to reprefent,as full as may be, the veryBufi- nefs of the Day, and to put us into the fame ho- ly Affections that the Apoflles and other Chris- tians were, when they were firfl done ; She re- presents on the Common-Prayer. 105 prefents Chrifl born at Chriflmas, and would have us fo affected that Day yearly, as the 'firft Believers were at the firft Tidings deliver'd by the Angel. So at his PafTion fhe would have us (b affected with Sorrow as they were that flood by the Crofs. And now at his Refurrection, fhe defires fo to reprefent it to us, as may put us into the fame Rejoicing that thofe dejected Chriili- ans were, when the Angel told them, He is not here, but is rifen. Luke xxiv. 6. Holy Church fuppofes us to have failed and wept upon Good- Friday and the Day following, becaufe our Lord was taken away, according to that of our Savi- our, The 'Time Jhall come that the Bridegroom fjjall be taken away from them, then jhall they faft w thofe Days > and now calls upon us to weep no more, for Chrift is rifen. And that fhe may keep Time alfo with the firft Tidings of the Re- furreftion, fhe obierves the Angel's Direction to the Women, Mat. xxviii. 7. Go quickly and tell his Difciples that he is rifen. Suppofing us as eager of the joyful News of ChriiVs Refur recti on, as they were, fhe withholds net the Joy ; but im- mediately after Confeflion and Abfolution, fhe be- gins her Office with Chrift is rifen. Proper Pfalms for the Morning, are ii,lvii,cxi. The firft of thefe is a triumphant Song for ChnfVs Victory over all his Enemies, that fo fu- rioufly raged againft him, f. 6. Tet have I fet my King upon my holy Hill of Sion. Notwith- flanding all the Fury of his Enemies that perfe- cuted and murdered him, yet have I fet my Kim upon my holy Hill of Sion, by his glorious Refiir- rec~lion from the Dead, as it is expounded, Acls xiii. 33. . The lviith Pfalm is of the fame Nature. It mentions ChriuVs Triumph over Hell and Death, My io6 A Rationale My Soul is among Lions, ,f. 4. And the Children ef Men have laid a Net for my Feet, and prejfed down my Soul, crucifying the Lord of Glory $ but God fent from Heaven, f.$. and faved him from the Lions, both Devils and Men, by a glorious Refurre&ion. And therefore he breaks forth, ir. 8. Awake up my Glory, awake Lute and Harp, I my felf will awake right early : I will give Thanks unto thee, O Lord, &cc. The third Pfalm is a Pfalm of Thankfgiving {ox marvelous Works of Redemption, f. 9. Works worthy to be praifed and had in Honour, f. 3. And therefore though it be not fet particularly for the Refurrec"Hon, but may ferve for any marvel- ous Work of Mercy, yet it is moil fit for this Day, and the Work of this : For amongft all the marvelous Works of Redemption, this of Chrift's Refurreclion is the chief, and moil wor- thy by us to be had in Honour. For, if Chrift he not rifen, we are yet in our Sins, we are ut- terly loft, 1 Cor. xv. But Chrift is rifen f the mer- ciful and gracious Lord hath fo done his marvelous Work of thrift's Refurreclrion, that it ought to be had in Remembrance. For which holy Church teaches us to fing, as we are bound, / will give ^thanks unto the Lord with my whole Heart, fecretly amongfl the Faithful, and in the Congregation, f. 1. EVEN I NG P [alms are, cxiii, cxiv, cxviii. The fir ft is a Pfalm of Thankfgiving, efpeci- ally for raifing up Chrift, f. 6, 7. taking him out of the Duft, and lifting him out of the Mire, to fet him with and above the Princes ; when he raifed him from the Dead, and fet him at his own right Hand in the heavenly Places, far above all Princi- palities and Powers, and Might, and Dominion, and every Name that is named, not only in this World, but on the C o m m o n-P rayer. 107 hut alfo in that which is to come , Ephef. i. 20, 2,1. The cxviiith Pfalm is (Part of it at leaft) of Chrift's Refurrection, as it is expounded, St. Mat. xxi. and Acls iv. 1 1. the Stone which the Builders refufed is become the Head of the Corner^ this Day : And therefore, this is the Day which the Lord hath made^ we will rejoice and be glad in it. The cxivth Pfalm may feem, at firft Sight, not fo applicable to Ch rift's Refurre&ion : For ic is a Thankfgiving for the Jews Deliverance out of Egypt : Yet notwithstanding, if we look well into it, we friall find it proper enough for the Day. For as the Apoftle teaches us, all 'things happened to them in Types and Figures , not only Words, but Actions were typical. Egypt was a Type of Hell, and their Captivity there a Type of our Captivity under Sin and the Devil ; their Deliverance from thence a Type and Figure of our Deliverance from Hell : And that which the Pfalmift here gives Thanks for as paft, in the Hi- ftory, is underftood to be meant as much or more in the Prophefy of ChrifVs Redemption of his Church, (the true Ifraelites^ that walk in the Steps of the Faith of our Father Abraham) from Sin and Hell, by the Power of his glorious Refurrection, this Day. The firft Lejfon in the Morning, is Exod. xii. in which is mentioned the Inftitution of the Paflb- ver, proper for this Day the Feaft of the PafTover : For as St. Augufiine obferves, Ep. up. JVe do in this Feaft not only call to Mind the Hiftory of our Saviour's Refurretlion, but alfo celebrate the My fie- ry of ours. That as Chrift this Day rofe again from Deatfr to Life, fo by Chrift, and the Virtue of io8 A Rationale of his Refurrection, fhall we be made alive, and rife from Death to Life eternal. Chrift is there- fore our true PafTover, whereof the other was a Type : The LefTon then is proper for the Day. So is the firft Leffon for the Evening, Exod. xiv. For it is concerning the Israelites- Deliverance out of Egypt) a Type of our Deliverance from Hell this Day by Chrift's glorious Refurre£hon. As that Day Ifrael faw that great Work, which the Lord did upon Egypt, f. 31 : So this Day we fee the great Conqueft over Hell and Death finifhed, by Chrift's triumphant Refurrection from the Dead . The fecond Lejfons are plain. The Gofpel gives us the full Evidence of Chrift's Refurrection : The Epiftle tells us, whatUfe we mould make of it, If Chrift be rifen, feek thofe Things that are above, Sec. The Collect prays for Grace, to make that Ufe of it which the Epiftle directs. Thus holy Church is careful to teach and in- ftru£t all her Children in the Matter of the Feaft, preaching Chrift's Refurreclion to us, both in the Type and Prophefy out of the Old Teftament, and in the Hiftory of it out of the New. And fhe does not only teach us to know what God hath done for us this Day, but alfo fhe is careful that we may do our Duty to God for this his marvelous Goodnefs, commanding and directing us to pray for Grace to do our Duty, prefcri- bing us excellent Forms of adoring and bleffing God for his Mercy this Dayj fuch Methods as the Holy Ghoft hath fet down, in which we may be fure to pray and praife God by the Spirit. For the Antiquity of this Feaft, Heaps of Teftirnonies might be brought, but thefe two following may fuffice. 1. St. Auguftine, Epift. 118. Thofe Things which are not written, but we keep on the Common-Prayer. 109 keep them by Tradition, if they be obferved all the World &ver\ ark to be under flood to be commended to us, and commanded cither by General Councils (whofe Authority in the Church is mo ft fafe) or eljfe by the Apo files : As for Example, That the Pafjion of our Lord, his Refurreclion and Afcenfton into Heaven, and the Coming of the Holy Ghoft^ jhould be obferved by an anniverfary Solemnity, z. Conftantine the Great ; The Feaft of Ea- fter we have kept from the firft Day of the Pafjion until now. Eufeb. de Vita Conftant. 1. 3. c. 17. And this was not in the Practice of fome few, but of all Churches, as he there terri- fies, and is apparent from the great Contention in the Church about the Day : Some following the Jewifh Account, who kept this Feaft the four- teenth Day of the firft Month \ (The firft Month began with the new Moon, whofe fourteenth Day, or Moon, as they call it, was the Day of the vernal Equinox, or if none fuch happened, then that whole fourteenth Day came the fooneft after the Equinox) but the moft Churches kept their Eafter the firft Sunday after the fourteenth Day of the firft Month, which Ufage the Coun- cil of Nice confirmed for thefe Reafons. Firft, Became it was the moft general Cuftom of the Churches : Secondly, Bccaufe they would not in this Particulat comply with the Jews; for tho' in fome other Cafes they did it on Purpofe tofweeten them, and make them pliable to Chriftianity, as ourLord himfelf did and his Apoftles, Aclsxxi. 24. retaining many of their laudable and ufeful Rites, as of Excommunication, Benediclion, bnpofition of Hands, with many more which you may fee in Grotius Annot. in St, Matth. xxviii. (for they lov- ed not Innovation, nor meafured the Goodnefs of their Religion by their Diftance from the Jews no A Rationale Jews in Things lawful and ufeful) though, I fay, the primitive Chriftians did not like the Jewijh Rites ever the worfe, becaufe they were theirs, /. e. of God's Inftitution, but did ufe as many of them that were ufeful, as they had Oc- casion for j yet in this of the Time of keeping Eafter they would not, becaufe it was of ill Sig- nification, and fcandalous. For the Jews keep their Eafter as typical, and prefiguring Chrift to come j the Chriftians kept their Eafter in thankful Re- membrance of Chrift come, and rifen from the Bead : And therefore differing fo much in the Main of the Feaft, they would not comply with them, no not fo much as in the Time, left by that they might have been thought to have complied alfo in the very Feaft, and fo have feemed to have denied their Lord, as the Jews did. Thirdly, Becaufe after the Jews Faihion of keeping of Eafter (they following at that Time an erroneous Account which had not due Regard to the Time of the Equinox) it might happen that there might be two Eafters in one Year, viz. one in the firft Month, and another in the laft, and none in the next Year. After our Englijh Account, Eafter is found by finding out Shrove-Tuefday 5 which is al- ways the firft Tuefday in the new Moon after Candlemas s and the Sunday fix Weeks after is Eafter. 1£H Mond'aV on the C o m m o n-P rater, hi Monday the new Bap- tifed coming each Day to Church in white Ven- tures, with Lights before them \ where Thankk givings and Prayers were made f hem, with In- ilruftionsalfotothol( it -.«■. re j- Years pf Difcre- tion (for at that Time there were many fuch that came in from Heathenifm) in the Principles and WaysofChriftianity. But afterwards, when mod- of the Baptifed were Infants, and fo not capable of fuch Solemnities, this Cuftom was altered, and Baptifm adminiftred all Times of the Year, as at the Beginning of ChriiHanity. Tertul. de Ba$t% S. Cbryjhft, Hem. i. in Aft. Apoft. Firfi Sunday after Eafter. I t was the Cuftom of our Fore-fathers to ob- ferve the Offave or Utas of their high and prin- cipal Feafts : And this is the O&ave or eighth Day after Eafter. Upon every OcTrave, the Uie was to repeat fome Part of that Service which I was ii4 A Rationale was perform'd upon the Feaft it felf , and this is the Reafon that the Collect ufed upon Eafter, is renewed upon this Day#. The Epiftle exhorts the new baptifed Perfons that are born of God, to labour to overcome the World, which at their Baptifm they vowed to do. The Gofpel fhews how Chrift converfed with his Difciples after his Refurre&ion y inftrucnng and confirming them in the Faith of the Refurrection. This Sunday is called Low-Sunday^ becaufe it is Eafter-day repeated, the Octave of Eafter , but the Sunday before is high Eafter, and this is a lower Feaft, low Eafter : In Latiny Dominica in albis, or rather, Poft albas (fc. depojitas ) as fome old Rituals call it : Becaufe thofe that were bap- tifed on Eafter- Eve, wore, feven Days after, white Garments, called Chrifoms, Signs of the Purity which they received in Baptifm 3 which white Cloaths they this Day put off. Second Sunday after Eafter. A s the laft Sunday inftructed the young and new-born Chriftians, how they fliould imitate Chrift in a Refurrecuon from Sin and Death to Life, fo the Gofpel for this Sunday inftruch the Shepherds of the Flack, how to imitate their great Shepherd. And the Epiftle fets before us his great Patience and Goodneis in the Work of our Redemption. The Collects prays for Thankfulnefs and Imitation of his holy Life. * It has now a diftinft ColIe&, but as exprcffly relating to the Refurre&ion, as that of Eafter-day, third on the C o m m o n-P rayer, i i j Third Sunday after Eafier. Hitherto fince Eafter, the Church hath been as it were overwhelm'd in the joyful Medita- tion of Chrift's Refurrection from the Dead, or chiefly about it, and that hath been the Subject of all the Collects fince theu. Now in this Col- led" (as fomewhat alfo in one of the Readings aforegoing) the Church reflefts upon that other ancient pafchal Solemnity, the general Baptifm that was ufed at that Time ; fo that this Collect is for the new Baptifed, or new Regenerates by Baptifm •> defiring Almighty God, who flews the Light of his 'Truth to them that be in Error y enlightning them by Baptifm ( which was there- fore called which how we may be, the Epiftle fhews, by minding us of, what we promifed and vowed, when we were ad- mitted into Cb rift's School, and gave up our Names to him, the abftaining from flefhly LuftS) and having honefi Conversation in all our Relations. And this is the main Drift of the whole Epiftle (the firfl of St. Peter) out of which this is taken > to per- fuade them that were born again, and lately be- come Chriftians, to walk fuitably to fuch an ho- ly ProfefTion, and that chiefly in Regard of the lively Hope, unto which they were begotten again by the Refurreclion of Jefus Chriftfrom the Dead-, and fo is mod agreeable to the Church's Meditations this Day and Seafon. Fourth on the C o m m o n-P r a y e r. 117 Fourth Sunday after Eafler. This Collect is fit for this pafchal Time from Eafler to Pentecofl, a Time of greatefl Joy j the Church therefore prays that we may rightly ob- ferve the Time, be full of Joy in a joyful Time, and withal that our Joy may be a true and real Joy, that our Hearts may furely there be fix'd, where true Joys are to be found : Such Joys as Chrift's Refurrection , and the promifed Comforter af- ford. And one or both of thcfe two grand Oc- cafions of Joy and Exultation (to wit, Chrifl's Refurre<5Hon, and the Promife of the Comforter) are the principal Subject of the Gofpels from Eafler to Whitfuntide * but left our Joy fhould grow prefumptuous and luxuriant (as Joy is apt to exceed) the Epiflles for the fame Time ad- monifh us of Duties anfwerable, to believe in Chrill, to rife from the Grave of Sin, to be pa- tient, loving, meek, charitable, &c. having our Lord for an Example, and the Promife of his Spi- rit for our Guide, Strength, and Comfort. Fifth Sunday after Eafler, The Gofpel before promifed a Comforter: The Epiflle and Gofpel this Day direct us, what to do to obtain that Promife. Two Conditions are required on our Parts for the receiving of that promiled Comforter: Firfl, Prayers or Rogations, this the Gofpel teaches, Afk and ye fiall receive, that your Joy may be full: Secondly, to love God, and keep his Commandments, John xiv. i f •, this the Epiflle exhorts to, See that ye be Doers of the Word, &c. The Collect prays, that we may feel the Fruits and Comforts of this holy Spirit in I 3 our ii8 i Rational^ our Hearts by good Thoughts and Abilities to perform them. Rogation Week. This is called Rogation Sunday, becaufe upon the three following Days Rogations and Litanies were ufed^ and Failing, for thefe two Reafons. I . iBecaufe at this Time of the Year, the F'ruits of the Earth are tender and eaiily hurt -, therefore Litanies extraordinary are faid to God to avert this Judgment, z. Becaufe our LO R D's Afcen- iion is the Thurfday following -> therefore thefe Days before are to be fpent in Prayers and Fafting {Cone. Aurelian. ) that fo the Fiefh being tamed, and the Soul winged with Failing, we may afcend with Chrift. The Gofpel is concerning Rogations, teach- ing us how to afk of God, fo as we may ob- tain, and withal foretells his approaching Afcen- fion. The Fail this Week is voluntary : For there is no Fail commanded betwixt Eafter and Whit- funday, as hath been obferved before. The Service formerly appointed in the Ro- gation Days of Procefiion, was the ciiid and civth Pfalms, with the Litany and Suffrages, and the Homily of Thankfgiving. Artie. Eliz. in the 7th Year of her Reign. The two Pfalms were to be faid at convenient Places, in the common Per- ambulation : The People thus giving Thanks to God, in the beholding of God's Benefits, the In- create and Abundance of his Fruits upon the Earth. At their Return to Church, they were to fay the reft of the Service mentioned, Eliz* 4hjun. i8x5 \$s : A SCE N* en the C o m m o n-P rayer. 119 Ascension-Day. HIS DaywasChrift's perfect Triumph over the Devil, Leading Captivity cap- ttie, Ephef. iv.8. This Day he opened the Kingdom of Heaven to all Believer s^ as we fay daily in the Te Deum. See John iii. i 3 . Acts ii. 34. i&£. x. 1 p. His Flefh opened that PafTage, in that he deferred to enter there firil : For when he was taken up on high, then he opened the Gates of Heaven ; fays Chryfoftom upon that Place of the Hebrews. Therefore the Church appoints for this Day the xxivth Pfalm : Lift up your He ads ^ O ye Gates , and be ye lift up^ Oye everlaftingDoors^ and the King of Glory ft) all come in This Day gives us Hopes of Heaven, in that our Flefh in the Firft-Fruits is thither afcended : For if God had not intended fome great Good to our Nature, he would not have received the Firft-Fruits up on high. Chrift taking the Firft-Fruits of our Nature, this Day carried it up to God, and by thofe Firft-Fruits hath made the whole Stock to be fanctified : And the Father highly efteemed the Gift, both for the Worthinefs of him that offered it up, and for the Purity of the Offering, fo as to receive it with his own Hands, and to fet it at his right Hand. To what Creature was it that God faid, Sit thou on my right Hand ? To the fame, to which formerly he had faid, Duft thou art) and to Duft thou jh alt return. This Gift went far beyond the Lofs -y Paradife was the Place from which we fell > but we were this Day carried I 4 up kit A Rationale up to Heaven, and Man/tons are there provided for us. Chryf. in diem. Chrifi afcended up into Hea- ve;,, in the Sight of his Difciples, that they and we might afturedly believe, that we Jbould follow, and not deem it impofftble for us, Body and Soul, to be tranflated thither. Cypr. in diem. This Day hath proper Leflbns and Pfalms. The fir ft Leffon at Morning Service, is Dent. x. Wherein is recorded Mvfesrs going up into the Mount to receive the Law from God, to deliver it to the Jews, a Type of Chrift's Afcenfion into Heaven to fend down the new Law, the Law of Faith : For when he afcended up M high, he led Captivity captive, and gave Gifts to Men, Apo files, Evangelifts,~Paftors, and Teachers, to publifh the new Law to the World, Ephef. iv. 8. The fir ft Left on at Evening Service is z Kings ii. where- in Elias his afcending into Heaven was a Type of Chrift's Afcenfion j but Chrift went far beyond his Type in many Particulars. Elias went up with a fingle Chariot, but Chrift was attended with Thou- fands, Pfal. lxviii. 17. The Chariots of God are twenty thou/and, even Thoufands of Angels, and the Lord afcending is among them. Elias, upon his Afcenfion, doubles his Spirit upon Elifha -9 but Chrift gave fuch an Abundance of the holy Spirit to his Difciples upon his Afcenfion, that they not only were filled with it themfelves, but it ran over Upon others from them 5 by laying on of Hands, they imparted it to others, Acls viii. 17. We have no proper fecond Leflbns appointed # -y but in Edward VI's Liturgy were appointed St. John xiv. Ephef. iv. both very fit for the Day. * In the prcfcnt Liturgy, Luke xxiv. ver. 44. to the End ; and Eph. iv. to ver. 17. are appointed for the fecond Leflbns. P S A L MS on the Common-Prayer, iii P s a l m s for the Morning, are the viiith, xvth, and xxist. The viiith Pfalm begins, O Lord our Governor^ how excellent is thy Name in all the World*, thou that haft fet thy Glory above the Heavens ! This was fulfilled this Day : For this Day he fet his Glory above the Heavens, afcending from earthly Humility to heavenly Glory. This made thy Name wonderful in all the World : For hereby ic appears, that thou that didfb before defcend fo low, andwertforaTime fo vile reputed, art great- er than all Principalities and Powers in Heaven and Earth *, fince fome faw, and all Men now believe, that thou didft afcend into Heaven, whereby thou haft gotten a Name above all Names that at the Name ofjefus every Knee flmild bow, both of 'Things in Heaven, and Things in Earth. Phil. ii. o, 10. Psalm xv. Who ftoall dwell in thy Tabernacle^ or who jhall reft upon thy holy Hill ? even he that hath clean Hands, &c. mews both how juft it was that Chrift mould afcend and reft upon the holy Hill, the higheft 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 muftwalk, viz. the Way of Righteouf- nefs and Holinefs, if we defire to follow Chrift to Heaven. The xxifc Pfalm is to be underftood of Chrift. St. Auguftine in loc. $\ 4. Thou gaveft him a large Life, even for ever and ever -> his Honour is great in ■thy Salvation. " The railing him from Death *c hath made his Honour great, and all the World for he, from the Bot- * This Pfalm is now ufed on Wti\tfundays and the xlviith ap- pointed for this Day in its Stead : Concerning which fee/. 130. torn on the Common-PrayIer. 1x3 torn of the Red-Sea went up to the Top o$ Sinai, leading with him the People o£ Ifrael, that long had been captive to Pharaoh ; and there received Gifts, the Law, the Priefthood, but above all the Ark of the Covenant, to be the Pledge of God's Prefence amongft them. This is the literal Senfe. This otMofes, by Analogy, doth King Da- vid apply to himfelf, to his going up to Mount Sion, and carrying up the Ark thither > for all agree this Pfalm was fet upon that Occafion. The very Beginning of it, Let Godarife, &c. fliews as much $ the Acclamation ever to be ufed at the Ark's re- moving, Numb. x. 3f. This was done immediate- ly upon the Conquer! of the Jebujites, whom he had taken Captives, at what Time for the Honour of the Solemnity, he dealt Gifts, Bread, and Wine to the People, i Chron. xv. But in the prophe- tical Senfe, this Pfalm belongs to Chrift, to the Teflimony of Jefus, which is the Spirit of all Pro- phecy, Rev. xix. i o. For that was the greateil Cap- tivity that ever was led Captive 5 his the higher! Up-going, higher than Sion or Sinai far ; that the mod gracious and glorious Triumph, when Chrin: made a Shew of the Principalities and Powers of Hell, triumphing over them in his own Perfon, Col. ii. 1 f . which was this Day's Triumph. Rijhop Andrews, Serm. 7. in Pentecoft. In the cviiith Pfalm, the Prophet awakes him- felf and his Inftruments of Mufick, to give Thanks to God among the People, and among the Nations, for fetting himfelf above the Hea- vens, and his Glory above all the Earth $ which was molt literally fulfilled in his Afcenfion into Heaven, and fitting down at the right Hand of God. It is true, this Pfalm is thought to be fet upon another Occafion, viz. God's Promife of fub- dmng the Ammonites and Idumeans under David, for 1 24 A Rationale for which he here vows his bcft Thanks* yet, for all this, it may be, and that principally, meant of Chrift and his triumphant Afcenfion. For God Almighty did fo order the Mind of the Prophets, that, that which was fpoken by them of other Perfons and Actions, is oft-times more exactly ful- filled in and by Chrift. Hof xi. i. Out of Egypt have I called my Son^ was there fpoken of the De- liverance of the People of Ifrael out of Egypt -> ful- filled in Chrift, St. Matth. ii. if. What David fays of himfelf, I will open my Mouth in a Parable^ was fulfilled by Chrift, St. Matth. xiii. 3f . The lxxiid Pfalm was written for Solomon, as the Title {hews, but more exactly fulfilled of Chrift Dan for this fame Jefus, which was taken up from you into Heaven j fhall fo come, even as ye have feen him go into Heaven. In the Collect we are taughr, to pray, that we, as far as may be, may conform to our Lord in his Afcenfion, that like as we believe him to have afcended into the Heavens, fo we may alfo in Heart and Mind thither afcend, and with him continually dwell. In the fpecial Pfalm and Hymn we adore and blefs God for our Saviour's glorious Aicenfion. It is pleaiant to behold the rare Beauty of the Church's Offices, as on others, fo on this Day, how each Part fuits the other : TheGofpel to the LefTons, the Epiftle to the Go- fpel, the Collect, and Pfalms, and Hymns, all fitted to the fame, and all to the Day. For the Antiquity of this Day, fee St.jlugu- ftine, Epift 118. cited upon Eafter-day 3 Epipha- nius and Chryfoftom upon the Day. Sunday after Ascension. T h 1 s is called Expeclation-JVeek -y for now the Apoftles were earneftly expecting the fulfilling of that Promife of our Lord, If I go away, I will fend the Comforter to you. St. John xvi. 7. The Epiftle exhorts to earneft Prayer for the Comfor- ter promifed in the Gofpel j which the Church performs in the Collecl:. WHIT* ii6 A Rationale m^^Mf&m^&m'um^mm^^mmi f^^c€§l WHITSUNTtAT. HIS Day the HOLYGHO S ? came down from Heaven upon his Church, as the Epiftle tells \ according to the Promife of the Goipel. As in a long War it happens -, when the War is ended, and Peace concluded, Pledges and Hoftages are mutually fent, both as Tokens of, and Securities for, the mutual Agreement and Peace : So was it betwixt God and Man. After our Lord Jcfus had ended the long War betwixt God and Man, and fmifhed the Re- conciliation, he fent up, or rather he carried up himfelf, our Hofhge, our Flefh and Nature, enno- bled by the Union with his Divine Perfon, as a Roy- al Pledge to his Father. On the other Side, God lent this Day his Royal Hoftage, his Holy Spirit, a Security for our future Peace, ijohniv. 12,, 13. ChryJ. Horn. 1. in Pentecoit. Edit. Savil. Tom. f. The Devil had taken us Captive, our Lord Chrift undertakes the Quarrel, his Death was his Battel, but then he feem'd to be overcome ; but up he got again at his Refurrection j that was his Victo- ry} his Afcenfion was his Triumph : And as the ancient Cuftom was for Conquerors to fcatter Gifts amongfl the Beholders, efpecially on the lafb and great Day of the Triumph -9 fo does our Lord, in this laft Day of the Fear!, the Conclufion of his Triumph, he doth, as flf were, make the Con^ duits run with Wine $ he poured out his Spirit ' fo 0H /^COMMO N-P RAYER. 117 {o upon all Flefh, that fome Mockers faid, they were full of new Wine^ Acts ii. n. He caft a- broad his new Wine, new Gifts and Graces of the Spirit, to the Amazement of the World, giv- ing to fome the Word of Wifdom^ to others the Gift of Knowledge > to others Faith 3 to others the Gift of Healing -, to others the working of Miracles 5 to others Prophecy -y to others difceming of Spirits j to others diver fe Kinds of 'Tongues -, to others the In- terpretation of Tongues. All thefe worketh one and the lame Spirit, the Holy Ghoft, 1 Cor. xii. 4. whom the LordChrift, as he promifed, fentdown this Day with thefe Gifts > in Honour of whom and his Gifts, we keep this Day holy. This Time was alfo appointed of old for fo- lemn Baptifm. The Reafon was, 1. Becaufe this Day the Apoftles were baptifed with the Holy Ghoft and Fire, Acts ii. 3. 2. Becaufe this Day three thoufand were baptifed by the Apoftles, Acls ii. 41 . In Memory of which, the Church ever after held a folemn Cuftom of Baptifing at this Feaft. Gratian. de Confec. Dif. 3. c. 13. This Day is called Pentecofi^ becaufe it is fifty Days betwixt the true PafTover and Whitfunday. As there were fifty Days from the Jews PafTo- ver to the giving of the Law to Mofes in Mount Swat) which Law was written with the Finger of God -, (for from the fourteenth Day of the firft Month, the Day of the PafTover, to the third Day of the third Month, the Day of the Law's giv- ing, Exod. xix. are fifty Days ) fo from the true PafTover, which was celebrated when Chrift was offered up for us, are fifty Days to this Time, when the Holy Ghoft came down upon the Church, to write the new Law of Charity in their Hearts. Upon this Meditation, St. Auguftine breaks out thus : Who would not prefer the Joy and Pleafure of thefe My~ ± fterieSj 128 A R ATIONALE fieries, before all the Empires of the World? Do you not fee, that as the two Seraphim cry one to ano- ther, holy, holy, holy, Efay vi. 3 . fo the two Tefla- tnents, Old and New, faithfully agreeing, evince the facred Truth of God? Si. Aug. Ep. 1 19. Note, that we mult not count the fifty Days from the very Day of the PafTover, but from the Sunday following 5 and fo God directed the Jews, Lev. xxiii. if. fpeaking of their Pentecofl or Feaft of Weeks, And ye fiall count from the Morrow af- ter the Sabbath 3 from that Day [even Weeks jh all be compleat. I t is alfo called Whitfunday from the glorious Light of Heaven, which was then fent down up- on the Earth, from the Father of Lights : So many Tongues, fo many Lights, which kindled fuch a Light in the World on this Day, as never fhall be put' out to the World's End 3 as alfo be- caufethe newBaptifed, which were many at that Feaft, ( Whitfunday and Rafter being the two fo- lemn Times of Baptifm) and of old called Illumi- nati, the Enlightned, Heb. vi. 4. from the fpiritual Light they received in Baptifm, were then cloath- ed in white Garments, as Types both of that fpi- ritual Whitenefs and Purity of Soul, which they received in Baptifm, and were carefully to pre- ferve all their Life after > as alfo of their Joy for being made then, by Baptifm, Members of Chrift, Children of God, and Heirs of the Kingdom of Heaven. White is the Colour of Joy, hysEcclef. ix. 8. Let thy Garments be always White, for God now accepts of thy Works. St. Cyril in his 4th Cat. Myft. alluding to this ancient Cuftom of the new baptifed, of putting off their old Garments, and cloathing themfelves in pure White, hath Words to this EfTecl: : " This white Cloathing is to mind cc you, that you fliould always hereafter go in * WWw, on the Common-Prayer. 129 " White. I fpeak not this, to perfuade you al- " ways to wear white Cloaths > but that you fhould " ever be cloathed with fpiritual White, Bright- " nefs and Purity of Soul, that fo you may fay " with divine jE/^jf, ChAxi.io.Iwlll greatly rejoice " in- the Lord y for he hath cloathed me with the " Garments of Salvation, he hath covered me with " the Robe of Righteoufnefs. Of which Robe of cc Righteoufnefs and Garment of Salvation the for fine Linen u is the Righteoufnefs of the Saints. " Wh 'it fun- day then is as much as Dominica in albis, the Sun- day in White. The Greeks for the fame Reafon call Eafter Ku^tctHyJ Xa/jtxpa, the bright Sunday, becaufe then alio the new-baptifed wore White : But the Latins call neither of thefe Days from thence, but give them their Names from the Re- furreftion and Pentecoft y and the Octave of Eafter^ or Low-Sunday^ is by them called Dominica in a I bis. This holy Day hath proper Lefjons and Pfalms. The fecond Leffons are plain. The Morning firft LefTon, Deut. xvi. gives us the Law of the Jews Pentecoft, or Feaft of Weeks, which was a Type of ours. The Evening firft LefTon Wifd. i. * is fit for this Day > for it treats of the holy Spirit, f. f , 6. how it fills the World, f. 7. which was moft exactly fulfilled this Day, in which they were all filled with the Holy Ghoft. The Pfalms for the Morning, xlv, xlvii. are very proper to the * The LefTon now h Ifanh xi. which is much more proper for the Day. K Day. 130 A Rationale Day*. The Beginning of the xlvth, is concern- ing the Birth of Chrift, and therefore ufed upon Chrifimas-Day j but the latter Part is concern- ing the Calling of the Gentiles, f. 10, 11$ and the Glory of the Church, the King of Heaven's Daughter, f. 14, Who is all glorious within , thro' the heavenly Gifts and Graces of the Holy Ghoft, fent down this Day 5 which glorious Gifts, miraculoufly poured upon the Church, brought in the Gentiles to the Chriftian Faith, f. if. The Virgins that be her Fellows, Jhall bear her Company, and Jhall be brought unto thee. For which all the People Jhall (as holy Church directs us to do this Day) give Thanks unto thee, f. 18. in holy Da- vid's Pfalms, as we do. So Theodoret, in Pfal.xlv. " / will remember thy Name from one Generation " to another, therefore Jhall the People give Thanks " unto thee, World without End : That is, all " People to the World's End fhall praife God for " thefe Bleflings upon the Church with thofe tor which the Prophet invites them to active Praifes, f. 1 . O clap your Hands together, all ye People -y O fing unto God with the Voice of Melody : for God is gone up, in jubilo, with a merry Noife, f. f. * The Morning Pfalms are now xlviii and Ixviii. Concern- ing the firft of which fee Dr. Hammond's Annotations j for the laft Cec p. 122. f This Pfalm is now ufed on Aftmfvm-day. That on the C o m m o n-P rayer. 131 That was upon Afcenfion-day. And now he is fet upon his Holy and Royal Seat, he reigns over fife Heathen, makes the Princes of the People join in one Body unto the People of the God of Abraham, brings the Gentiles in to the Jews, and makes one Church of both 5 and that by the Gofpel of the Kingdom publifhed this Day to all Nations. And fo, that was done this Day, for which this Pfalm gives Thanks. EVENING Pfalms are civ, cxlv. Thefe two are thankful Commemorations of the various Gifts' of God the Holy Ghoft, who then gave tempo- ral, this Day fpiritual Gifts > which fpiritual Gifts of this Day were fhadowed out by thofe tempo- ral, and all come from the fame Spirit, 1 Cor. xii. 4. to whom this Feafl is held facred : So that in blef- fing the Author of them, we blefs the Author of thefe, the holy Spirit, from whom thefe diverfe Gifts come. Some Part of the civth is more particu- larly applicable to thisFeaft. He maketh the Clouds his Chariot, f. f. That was upon Afcenfion-day, when he went up to Heaven in a Cloud, Atls i.p. Then follows, f. 30. Emittis fpiritum, Thou fend- eft forth thy Spirit, and they Jhall be made j thou ftoalt renew the Face of the Earth, which is pro- per to this Day 5 for this Day the holy Spirit was fent, and renewed the Face of the Earth, with new Creatures, new Men, of new Hearts and new Tongues, Atls ii. Old Tilings paffed away, and all Things are become new. The fame Harmony of Epiftle, Gdfpel, and Collect, and LefTons, and Pfalms, that we have ob- ferved upon Chriftmas, and Eafter, and AfcenJion9 may with Pleafure be mentioned upon this Day. The fame Antients teftify the Antiquity of this Feait, that gave in Evidence for Eafter. K z Monday *3 A Rationale 83 i tmmmmm Monday and Tuesday in Whitfun- Week. | H E Epiftles for both relate not on- ly to the fending of the Holy Ghoft, but alfo to Baptifm > which the Church takes often Occafion to re- member us of by her Readings and Ufages, and would have us improve them all to- wards moll ufeful Meditations. Th i s is one of the four Ember - Weeks j of which fee above, after the firfl Sunday in Lent. TRINITr-SUNT>jr. N antient Liturgies and Ritualifts, wc find this Day look'd upon as an Oclave of Pentecoft) or as Dominica vacans (of which Name is fpoken, p. 140.) and that the obferving of it as a Feaft of the Trinity, was of later Ufe, and more late in the Ro- man Church, than in fome others j See Decretal^ Lib. z. 2". p. deFeriis. And there were fome who objected, that becaufe on each Day, and efpecially Sundays, the Church celebrates the Praifes of the Trinity, in her Doxologies, Hymns, Creeds, &V. therefore there was no Need of a Feaft on one. Day, for that which was done on each. But yet the on the Common-Prayer, 133 the Wifdom of the Church thought it meet, that fuch a Myftery as this, tho' Part of the Medita- tion of each Day, mould be the chief Subject of one, and this to be the Day. For no fooner had our Lord afcended into Heaven, and God's holy Spirit defcended upon the Church •, but there en- fued the Notice of the glorious and incomprehen- flble Trinity, which before that Time was not fo clearly known. The Church therefore, having folemnifed in an excellent Order all the high Feafts of our Lord, and after, that of the Defcent of God's Spirit upon the Apoftles > thought it a Thing moil feafonable, to conclude thefe great Solemni- ties with a Feftival of full fpecial and exprefs Ser- vice to the holy andblefTed Trinity. And this the rather in After-times, when Arians and fuch-like Hereticks had appeared in the World, and vented their Blafphemies againft this Divine Myftery. Some proper Leflbns this Day hath, as the Morning Fir ft and Second. * The flrft Leftbn is Gen, xviii. wherein we read of three that appear- ed to Abraham^ or the Lord in three Perfons, f. r, 2. A Type of that myfterious Trinity in Unity, which was after revealed in the Gofpel : So Fheodor. I. z. ad Grac. 4* Becaufe the Jews " had long lived in Egypt^ and had learned there " the Worfhip of many Gods -y the moft wife " God did not plainly deliver to them the Myfte- * The proper Leflbns in the Morning now are Gen. i. Matt. iii. Jn the Afternoon, Gen. xviii. i John v. In Gen. i. the Co- operation of the Son and the Holy Ghoft with the Father in the Creation of the World is clearly aflerted, ver. 2,3. and ver. z6. the Trinity is defcribed in Consultation about the Making of Man. In 1 John v. there is £o full and exprefs a Teftimony for the Do&rine of the Trinity in Unity, that the Arians know not how to avoid it, but vainly pretend the feventh Verfe to be ipurious; for a full Anfwer to which, fee Dr. Hammond in locum, K 2 " ry 154 -^Rationale " ry of the Trinity, left they mould have mifta- u ken it for a Doctrine of a Plurality of Gods. " Yet the Doctrine of the Trinity was notwhol- " ly hidden in thofe Times, but fome Seeds of cc that Perfection of Divinity were difperfed 5 and " for that Caufe the Choir of Angels fing thrice " Holy, but once Lord; holy, holy, holy, Lord " God of ' Hofts: And here three Men appeared to « Abraham. V The fecond LefTon St. Mattb. iii. is thought fit for this Feaft, becaufe it delivers to us the Baptifm of Chrift, at which was difcover- ed the Myftery of the Trinity -, for there the Son is baptifed, the holy Spirit defcends upon him, and the Father fpeaks from Heaven j This is my beloved Son ! The Epiftle and the Gofpel are the fame, that in antient Services were affigned for the O clave of Pentecofi 3 the Epiftle being the Vifion of St. John, Rev. iv. and the Gofpel the Dialogue of our Lord with Nkodemusy and the Mention, which we find therein, of Baptifm, of the holy Spirit and the Gifts of it, tho' it might then fit the Day as a Repetition, as it were, of Pentecoft, fois it no lefs fit fork, as a Feafttothe blefTedjTri- nity. The Million of the Holy Ghoft brings with it, as aforefaid, more Light and Ciearnefs to the Doctrine of the Trinity : And when more fit to think of the Gifts of the Spirit, than on a folemn Day of Ordination, as this is one, when Men are confecrated to fpiritual Offices ? But befides this, we have in the Gofpel fet before us, all the Three Perfons of the facred Trinity, and the fame like- wife reprefented in the Vifion, which the Epiftle fpeaks of, with an Hymn of Praife, Holy, holy, holy, Lord God Almighty, &cc. which ExprefTions, by antient Interpretation, relate to the holy Tri- nity, as is abovefaid. Of onthe Common-Prayer, 135^ **^***-^*^^*^****^*^**** ****** *** Of the Sundays after Trinity till Advent. HE Church hath now finifhed the Celebration of the-high Feftivals, and thereby run, as it were, thro a great Part of the Creed, by fetting before us, in an orderly Manner, the higher! Myfteries of our Redemption by Chrift on Earth, 'till the Day he was taken up into Heaven, with the fending down of the Ho- ly Ghofl at Pcntecoft. Now after tfie hath, in Confequence and Reflection upon thefe Myfte- ries, broke out into a more folemn and fpecial Adoration of the blefTed Trinity j llie comes, ac- cording to her Method, in the Intervals of great Feafts, to ufe fuch Epi files, Gofpels, and Colle&s, as fuit with her holy Affections and Aims at this Seafon. Such namely, as tend to our edifying, and being the living Temples of the Holy Ghoft our Comforter, with his Gifts and Graces j that hav- ing Oil in our Lamps, we may be in better Rea- dinefs to meet the Bridegroom at his fecond Ad- vent or Coming to Judgment. And this is done in the remaining Sundays, till Advent > which in their Services are, as it were, fo many Echoes and Reflections upon the Myftery of Pentecoft, the Life of the Spirit, or as Trumpets for Preparati- on to meet our Lord at his fecond Coming. Which will be more manifeft, if we take a general View of the Gofpels together, and afterwards of the E- piftles and Collects. K 4 The 136 A Rationale The Gofpels for this Time, according to the Method which hath before been declared, are of the holy Doctrine, Deeds, and Miracles of our Saviour y and fo may Angularly conduce to the making us good Chriflians, by being Followers of Chnft, and replenished with that Spirit, which he both promifed and fent, and for which the Church lately kept fo great a Solemnity : For to be charitable, heavenly-minded, repentant, mer- ciful, humble, peaceable, religious, companionate and thankful > to truft in God, and abound with fiich fpiritual Qualities, are the Leflbns taught us by our Lord in theie Gofpels $ and that not only by Word and Deed, but many Miracles alfo> for diverfe Gofpels are of fuch, and tend much to our edifying. From his healing of the Sick, and go- ing about doing Good, we may learn, to employ that Power and Ability we have, in Works of Mercy and Goodnefs. He that raifed the Dead, and did fuch mighty Works, can be no other, we may be fure, than God and Man, the Saviour of the World, able to protect us even again ft Death it felf, to raife our Bodies from the Duft, and glorify them hereafter. Thus we have in general the Intent of thefe Gofpels, as may eafily appear by particular Ob- fervations 5 and withal, how pertinent they are to the Time. And with tjiern the Church concludes her annual Courfe of fuch Readings^ having there- by given us, and in fuch Time and Order, as. are moil apt to make deep Impreflion, the chief Mat- ter and Subftance of the four Evangelifts. True it is, that in antient Rituals, and parti- cularly in St. Hierom's Comes, or Leclionarius^ where we find this fame Order of Epiftles and Gofpels \ (See Pamela Liturg. Ecclef. Lat, jf. 2.) there are fome others befides thefe, which our ' Church on the Common-Prayer. 137 Church ufeth 5 as for Wednefdays, Fridays and other fpecial Times and Solemnities. But thefe for Sundays and Holy-days, which are retained by our Church, are fo well chofen for the Fitnefs, Variety, and Weightinefs of the Matter, and out of that Evangelift that delivers it moft fully, that the chiefeft Paflages of all the Evangelifts are hereby made known and preached to us ; and what we meet not with here, is abundantly fup- plied by the daily fecond Leffons. And the like alfo may be faid concerning the Epi files. In the Epiflles for this Time there is an Har- mony with theGofpels* but not fo much (as fome have thought) in their joynt propounding of par- ticular Confederations , and thofe feveral and di- itinct, as the Days they belong to \ for that be- longs to more fpecial Solemnities > but rather, as they meet all in the common Stream, the general Meditation and Affection of the Seafon. We may therefore obferve, that as all the Gof- pels for Sundays, fince Eafler Day hitherto, are taken out of the beloved Difciple St. John, who therein gives us many of the lafl and moft tender and affectionate Words of our dear Lord, before his Paflion and Afcenfion, his promifing of a Com^ forter, bidding them not fear, bequeathing his Peace to them, and the like : So now the two firft Epiftles are taken, and moft fitly, out of the fame Apoftle, who therein minds us with much earnefl Affection, of that Spirit, which our Lord promifed for our Comforter, and of the great Ef- fect and Sign of it, the Love of one another. Ify faith he, we love one another^ God dwelleth in us, and his Love is perfecl in us : Hereby know we, that we dwell in him, and he in us, becaufe he hath gi- ven us of his Spirit. And the Epi file for the fe- cond Sunday exhorteth us in like Manner, to love one 138 A Rationale one another as he gave Commandment, and he that keepeth his Commandments dwelleth in him, and he in him \ and hereby we know, that he abideth in us, even by the Spirit which he bath given us. In the Epiftle for the third Sunday, we are put in Mind by St. Peter, of Submiffion and being humble -9 for God gives Grace to fuch 5 of Sobriety, Watch- ing, Faith9 and Patience in Affliction, with an Exhortation to cafi our Care upon God, who cares for us , and fh all per feci:, fettle, ftrengthen, and ft a- blijh us 5 which is according to what Chrift faid, that he would not leave us comfortlefs. The fourth Epiftle is out of Rom. viii. and is a Comfort a- gainft Afflictions, as not worthy of that Glory, which ft) all be Jhewn upon us 5 provided we be fuch as they whom the Apoftle there fpeaks of, who had received the Firft- Fruits of the Spirit. The Epiftle for the fifth, being taken out of St. Peter, exhorts us to Love, Peace, Innocence, and fuch fpiritual Affections 5 and if any trouble us, not t& he afraid, but to fanclify the Lord God in our . Hearts. The reft of the Epiftles, for all the Days following, relate much to the fame Bufinefs, as Newnefs of Life, and all the Fruits and Gifts of God's holy Spirit ; as a particular Infight will fuf- ficiently manifeft. But being not the firft that #re ufed in this Seafon, they feem to have been chofen with more Indifferency j for they are ta- ken out of St. Pau^ and keep the very Order of his Epiftles, and the Place they have in each E- piftle. For of them, the firft are out of the Epiftle to the Romans, and fo in Order > the next out of the Epiftles to the Corinthians, the firft and fecond, Galatians, Ephefians, Philippians, and ColoJJians 3 for fo far the Order reacheth, 'till the Time of Advent. Only two of the Sundays, the eighteenth and twenty fifth, do vary from this Method in on the Commo n-P rayer. 139 in the Choice of their Epiftles j and there is Rea- fon for both. And firft, for the twenty fifth or laft Sunday, the Reafon is manifeft : For it being look'd upon, as a Kind of Preparative, or Forerunner of Ad- vent, as Advent is to Chriftmas, (and in St. Jeromes Leclionarius, it is comprifed within the Time of Advent ) an Epiftle was chofen, not as happened according to the former Method -y but fuch an one, as prophelied of Chrift's Advent or Coming j for that plainly appears in this out of Jeremy, Be- hold, the Time cometh, faith the Lord, that I will raife up the righteous Branch of David, which King jhall bear Rule, and he Jhall pro/per with JVifdom, and Jhall Jet up Equity and Right eoufnefs again in the Earth. The like Prophecy is implied in the Gofpel, and applied to Jefus in the Words of the People, when they had feen his Miracles : This is of a Truth the fame Prophet, that jhould come into the World. And therefore when there are either more or fewer Sundays than twenty five, between Tri- nity and Advent, if we fo dilpofe of the Service, as always to make Ufe of this for the laft of them, it will be agreeable to Reafon and exemplary Prac- tice, and that from Time of old •> for we find fuch a Rule in Micrologus, an antient Ritualift*. The other Sunday, that follows not the Me- thod of the reft, is the eighteenth after Trinity ; for its Epiftle is taken out of the firft to the Co- rinthians, not out of that to the Ephefians, as o- * This is nowexpreffly provided for; the Rubric enjoyning the Service of fome of thofe Sundays which were omitted after Epiphany, to be taken in, to iupply what is wanting, when there are more than twenty five Sundays; or the Overplus, when there are fewer, to be omitted ; fo that this laft Collect, Epiftle, and Gofpel, (hall be always read on the Sunday before Advent. them 140 ^Rationale triers for the Sundays that go next before and a£ ter. This feems to be occafioned by a particular Circumllance, for which a fit Epilile was to be found out, tho' it were not taken out of its Place in the ufuai Order, and that was the Ordination of Minifters ; for the Underflariding of which, and the antient Care about Ordinations, it will not be amils to be fomewhat the larger. We may there- fore note, that what was faid of the Collects, is true alfo of this Order of Epiftles and Gofpels, that it comes down to us from antient Times $ as appears by St. Hierom\ LeUionarius above-mention'd, and other old Liturgiils and Expo li tors. And by them we find, that it was the Cuftom of old, to have proper Services for Wednefdays, Fridays, and Sa- turdays in each Ember- Week j and then followed, as with us, the conferring of holy Orders. But Care being taken, that the Ordination mould be perform'd. after Continuance the fame Day in Prayer and Falling, and yet be done upon the Lord's Day alfo 5 and becaufe by antient Canon that Day was not to be failed upon 3 they therefore took thisCourfe, to perform it bn Saturday, it be- ing one of the Ember- Fails v and yet in the Even- ing of it, for that Time was accounted as belong- ing to the Lord's Day following \ or if they would continue fo long falling, to do it early in the Morning following. See Leo. Epift. 81. ad Diofc. In Regard therefore, that this was accounted a Sunday's Work, and that there had been fo much Exercife and Falling on Saturday, the Sun-? day following had no publick Office, and. was therefore called Dominica Vacat, or Vacans^z va- cant Sunday. But it was afterwards thought better, not to let that Day pafs in that Manner, nor to continue fo long and late on Saturday in fuch Abllinence and Exercife > and therefore the Ordination on the Common-Prayer. 141 Ordination came to be difpatch'd fooner on Satur- day, and the Sunday following had a Service faid on it, which atfirft, for fome Time, was borrowed of fome other Days y but afterwards one was fix'd, being fitted to the Day or Seafon, with fome Re- fpect in the Frame of it, to the Ordination at that Time. For altho' there were peculiar Read- ings, Rites, and Prayers, for the Ordination it- feif -y as there is alfo in our Church, much refem- bling the antient Form y yet befides that, in the general Service of the Day, fome Reflection was made on the Bufinefs of Ordination. Only the Vacant Sunday for the Ember Week in September had no conftant peculiar Service > for being fixt to a certain Time of that Month, it chanceth that the faid Sunday fometimes is the eighteenth after Trinity, fometimes the feven- teenth, or fooner, as Eafter fails out > and accord- ingly takes the Service of the eighteenth Sunday, or fome other before it, as it happens to'be that Year. But of old, after other vacant Days had their proper Services, this Day continued for fome while to make Ufe of borrowing y {o Berno and Micrologus fay it was in their Times : And what Service, can we think, could be more ufeful for that Purpofe, than this of the eighteenth Sunday, efpecially if we conlider it with all the Necefla- ries it had then ? In antient Rituals, as St. Hierom's Leclionari- us7 St. Gregory's Antiphonariusy Liber Sacramen- torumy &c. we find the Service of Ember- Week placed immediately before that of the Sunday > and the chief Reafon may be this aforefaid, their Affinity of Matter. Rupertus 'Tuitienfis, in his twelfth Book De Divinis Officiis^ and eighteenth Chapter, is very copious in fhewing, how much the Office of this Day, in that Largenefs it then had3 142 A Rationale had, concerned them that had the Cure of Souls : And Berno AtigienfiS, in his fifth Chapter, is as large, in Ihewing, how well it might ferve in that Regard for a Supplement to the Vacant Sunday. All which considered, and withal, that the ufual Order of the Epiftles from the fifth to the twen- ty fifth, was changed only in this 5 and that ac- cording to the Courfe of the Eafter, the Ordi- nation falls on this Sunday, or fome other before it j we may very probably conclude, that the Choice of this Epiftle and Gofpel alfo was, with Defign to exercife our Meditations fomewhat on the Ordination this Day celebrated, or not long before it. And hereby a good Ground was given to the Preacher in his Sermon, ( for that was u- fually upon the Readings of the Day) to declare in a fit Seafon, the Duty of Paftors and their Flocks, according as he faw Occafion. The Epiftle is a Thank(giving in Behalf of the Corinthians, for the Grace of God, which was given them by Jefus Chrift. It appears, by what the A- poitle faith of them in diverfe Places, that they had been taught by many learned Inftrufters, and that many of them had much profited and abound- ed in many fpiritual Gifts : And fuch Gifts are here mentioned, as are fpecially requifite for them, that are ordained to be fpiritual Guides, as the being enriched in all Utterance, and in all Know- ledge, and being behind in no Gift, And the Gofpel is our Saviour's anfwering a QuefHon of a Do£bor of the Law, of his filencing both Pharifees and Sadducees, by his Doctrine and Queftions : Where- by he fhews, how thofe whom he fends on divine MefTages mould be qualified, how able to fpeak a Word in due Seafon, to give a Reafon for their Faith, and to convince Gain-fayers. This is the Gofpel in the antient Leclionary above-mentioned -, 3 and on the Common-Prayer. 143 and tho' fome Churches ufe others, yet we may obferve that they are all very applicable to this Occafion. And the old Anthems or Verficles for the Day in St. Gregory* s Antiphonary (which are to be found moft of them in fome Latin Services ) are herein moft exprefs : defiring of God, that his Prophets may he found faithful -> and fpeaking of being glad of going into the Houfe of God, bringing Prefents, coming into his Courts % of telling out a- mong the Heathen that the Lord is King > of Mofes hallowing an Altar, and offering Sacrifices, amend- ing into the Mount, praying for the People, of God's fhewing himfelf to him, &c. I t is true, that other Ordination Sundays relate principally, as is moft meet, to the chief Medi- tations of thole fpecial Seafons, wherein they fall 5 but yet therein we may find Matter very perti- nent to this Occafion. How fit the Service of Trinity Sunday is in this Regard, hath already been declared 5 nor could any Seafon have been more aptly chofen for this Occafion. In that of Lent) the Epiftle tells us, what Holinefs of Life is re- quired in all; and therefore certainly in them, whom God hath called to fuch an holy Profeffi- on : And that Saying of Chrift in the Gofpel for the fame Day, that he was fent to the loft Sheep, 6cc. may mind them of their Duty, who are fent by him to be Paftors of his Flock. The like Advertifements they may gather from both the E- piftle and Gofpel of the Sunday of Ordination in the Time of Advent, as may be obvious to View. And no lefs proper is that Epiftle, which the Leclionary, and fome Churches appoint for the fame Day. Let a Man, faith the Apoftle there, thus-wife efteem us, even as the Minifters of Chrift, and Stewards of the Secrets of God. Furthermore it is required of Stewards, that a Man be found faithful. 144 ^ Rationale faithful. Which Epiftle with us, and fome other Churches, is applied to the Sunday next before this, changing Place with another Epiftle, not unfit for this Occafion, and more fit to come next to Chriftmas : For by thofe Words in it, The Lord is at Hand^ it may excite us to fuch a Pre- paration for the Feaft of Chrift's coming in the Flefh, as may prepare us for that other Coming in Glory, which we look for. Thus have we taken a View of thefe Epiftles and Gofpels, and upon Occafion alfo of thole which are ufed after Ordinations j and fomewhat alfo of the Time, when holy Orders were given. Our Church herein keeps to the Day that is moil proper : And that is, to the Sunday which next follows the Ember Fait. A Day, on which Chrift bellowed his Spirit upon his Apoftles, gave them their Commiffion, and many wonderful Gifts for the Good of the Church. For this and other Reafons doth Leo (hew, how congruous the Lord's Day is for fuch a Work. Belides this may be ad- ded, that a Bufinefs of fuch Confequence being done upon fuch a Day, is attended with more So- lemnity and Prefence of the Congregation. See the Difcourfe of Ember Weeks, and Leo Epift. 81. ad Diofc. The Collects remain 'to be now fpoken of: And they in the fame Manner with the Epi- ftles and Gofpels, have a general Congruity with the Affection of the Seafon. For as Faith, Hope, and Charity, the Graces and Gifts of the Holy Ghoft, are the general Subject, more or lefs, of theie Epiftles, and the fame taught, exemplified, and mnfrmed in the Gofpels > fo are thefe Col- lect", ertain general Invocations upon God, for thv Lffiftarice of his holy Spirit, and bringing fi Dh( Fruits of it, and confift uilully of .a molt ; humble on the Common-Prayer, 145 humble Acknowledgment, and a Petition fuitable, as was above declared. A n d as we have taken before a brief View of the pious Senfe and Spirit of thefe Acknowledg- ments, fo it will not be amifs to do the fame here concerning the Petitions y which in each Collect: are fome or other of thefe following, or fuch like : That God would be pleafed to prevent and follow us always with his Grace, and with his Mercy in all Things direcl and rule our Hearts y to ftir up our Wills, pour into our Hearts, and graft in them the Love of his holy Name, make us to have a per- petual Fear and Love of it, to afk fuch Things as Jhall pleafe him, to have the Spirit, to think and do always fuch Things as be rightful, and to pleafe him both in Will and Deedy that he would increafe, nou- riflo, keep us in true Religion and all Goodnefs, give unto us the Increafe of Faith, Hope, and Charity, that we may live according to his Will, with pure and free Hearts follow him, accompliflo thofe Things he would have done, and may be clean fed, affcyled, delivered from all our Offences, have Pardon, Peace, Proteclion, and Defence, may plentifully bring forth the Fruits of good Works, and by him be plenteoufly rewarded, and obtain his Promifes, which exceed all that we can defire. Such Requells as thefe, befides fome others, That God would hear the Prayers of the People, are by the Priefl prefented to God 5 fit for the Church's Meditations at this Time af- ter Pentecoft, and not unfitly following the Lef- fons, the Decalogue, and the following Suppli- cations of the Ikople, as the proper Place of Col- lects : Being all of them (tho' in feveral Branches and Expreffions) in Effect thus much : That by the merciful Grace, Infpiration, Defence, and Pro- tection of God Almighty, we may be cleanfed from our Sins, may obey his Commandments, L may 146 A Rationale may live as Chriftians ought, not after the Flefh, but after the Spirit, and fo be fitter to meet our blcfTed Lord, at his fecond Advent to judge the World. And this Meditation of the fecond Advent of Chrift is thought fo feafonable in the laft Place, that fome Churches, inftead of thofe Readings which we have for the laft Sunday of this Time, make Ufe of fome others which concern the Day of Judgment. But our Church, as fhe hath good Reafon for her Method 5 fo is me not at all de- fective in her Thoughts of Chrift's fecond Com- ing. In Time of Advent, and often afterwards, fhe takes Occafion to remember it, but moft ef- pecially at this Seafon. The laft Gofpel (except that which implies a Prophecy of Chrift's Ad- vent ) fets before us his railing up one from the Dead, a great Ground of our Faith and Hope of a Refurre&ion. The Epiftle that goes with it, and all the reft in a Manner, aim moft evidently at this , the qulckning us to a Life fpiritual by the Hopes of an eternal. The laft ColleEi^ with fome others, is for the Enjoyment of it according to God's Promifes. So that we fee, the Church, in her Meditations for the Conclufion of the Year, takes in that for her Subject, which is the Clofe of our Creed, End of our Faith, and Crown of our Devotions : The RefurrebTion of the Body, and the Life everlafting. St. An .1 on the Common-Prayer. 147 St. Andrew. HIS Saint's Day is the firft that is kept folemn 5 becaufe he firft came to Chrift, and followed him, before any of the other Apoftles, St. John i. 40. He brought his Brother Simon to Chrift, f. 41, 42. He it was that faid, We have found the Mejfiah •> and therefore his Day is rightly fet at the Beginning of Advent for ever, to bring News, de Advent u Domini, of the Ad- vent, or Coming tof our Lord. Tho Converjion of St. P a u l. ||Bpj||HEREAS other Saints Martyrdoms, S^ffw^S^ 0l at *ea^ c^e ^ays °^ tneir Death, |^LJ@ are celebrated by the holy Church j |^^^^§j St. Paul's Converfion is made the Ho- ly-day, for thefe Reafons : 1. For the Example of it : That no Sinner, how great foever, might hereafter defpair of Pardon, feeing Saul a grievous Perfecutor made St. Paul : For this Caufe I obtained Mercy , that in me firft, Jefus Chrift might fhevo forth all Long-fuffering, for a Pattern to them that Jhould hereafter believe, L 4 1 Tim, 148 A Rationale 1 . Tim. i. 16. z. For the Joy, which the Church had at his Converfion. 3. For the Miracle wrought at his Converfion. The Purification of St. Mary, or the Feaft of Candlemas. O M E Churches keep four Holy-days in Memory of the blefTed Virgin, namely, The Annunciation, the Af- fumption, the Nativity, and Purifica- 31 tion. Our Church keeps only the Pu- rification and Annunciation, which are' common to her and our blefTed Lord. The Purification is a double Feaft, partly in Memory of the Virgin's Purification * this being the fortieth Day after the Birth, which fhe ob- ferved according to the Law, Levit. xii. 4. tho' fhe needed it not : But chiefly in Memory of our Lord's Prefentation in the Temple, which the Gofpel commemorates. Our Saviour, thus pre- fented in the Temple, offered himfelf a live Ob- lation for us, that fo the whole Obedience of his Life might be ours. This Day had one Solemnity of old peculiar to it, namely Proceffion s the Order and Man- ner of which I fhall fet down briefly out of St. Bernard. WE go in Proceffion two by two^ carrying Can- dles in our Hands, which are lighted not at a common Fire, 0#*^ Common-Prayer. 149 Fire, but a Fire bleft in the Church by a Bijhop. They that go out firft, return laft j and in the Way we fing 5 Great is the Glory of the Lord. We go two by two, in Commendation of Charity^ and a focial Life 5 for fo our Saviour fent out his Difciples. We carry Lights in our Hands : Firft, to fignify that our Light Jloould Jhine be- fore Men. Secondly, this we do this Day efpeci- ally, in Memory of the wife Virgins (of whom this blejfed Virgin is the chief) that went to meet their Lord with their Lamps lighted and burn- ing. And from this Ufage, and the many Lights fet up in the Church this Day, it is called Can- del-aria^ or Candlemas. Becaufe our Works jhould be all done in the holy Fire of Charity, therefore the Candles are lighted with holy Fire. They that go out firft, return laft to teach Humility 5 in Humility preferring one before another, Phil. ii. 3. Becaufe God loves a chearful Giver, therefore we fing in the Way. The Procejfion itfelf is to teach us, that we Jloould not ftand idle in the Way of Life, but proceed from Virtue to Virtue, not looking back to that which is behind, but reach- ing forward to that which is before. For the Antiquity of this Day, fee Cyril. Alex. Gregory Nyf in diem : And for the Feaff, of the Annuntiation, AthanaJ. Ser. dc Deipara. L 5 St. Philip 150 /^Rationale St. Thilip and St. James. HERE AS in the primitive Church the Apoftles had not feveral Days of Solemnity , it was appointed, that one Day fhould be allowed for them all ; namely, in the Latin Church, the Calends, or firft: of May, in the Greek, the Feaft of St. Peter and St. Paul. Afterwards, when the other Apoftles had peculiar Days appointed, this firft of May was left to St. Philip and St. Jacob, becaufe it was thought, that they fuffered on that Day. Thus Durandus and fome others deliver it : But upon farther Enquiry, it feems to be a Miftake j for if ( as hath been proved in the Difcourfe up- on St. Stephen's Dz.y) Martyrs and other Saints had their feveral Days obferved in thofe firft Times, it is not probable, that the Apoftles, thofe Foun- ders of Churches, thofe Princes over all Lands, as they are called, Pfal. xlv. 16". fhould have been huddled up all into one Day, and have a lefs Re- fpecl: given them by the Church, than other Saints and Martyrs had. I conceive therefore, that they had feveral Days allowed them, as well as other Saints : And this Miftake of Durandus was occa- iioned by this, that in fome old Martyrologifts, this Feaft of Philip and Jacob was called the Feaft of St. Philip and Jacob, and all the Jpof- tles , and in fome, the Feaft of Philip and Jacob, and All-faints. The Reafon of which was not, becaufe the Apoftles had no other Feafts appoint- ed them -9 but only thi§3 becaufe the Feaft o$.Phi-> lip and Jacob is upon the Calends of May, and on the C o m m o n-P r a y e r. iji fo falls within the pafchal Solemnity betwixt Eafter and Whitfuntide > all which Time, the Church of old was wont to commemorate not one Saint alone, but.all together > and therefore not Philip and Jacob alone, but all the Apoftles and Saints together with them. The Reafon of which was, fays Gemma de Antiq. Mif.Rit. cap. 140. Becaufe in our heavenly Country, which that Time ftgni- Res, the Joy of all is the Joy of every one, and the Joy of every Saint the common Joy of all. Or becaufe, as Micrologus fays, De Eccl. Offic. c. ff. At the general Refurrection, of which Eafter Solemnity is a Type, there is a common Feftivity and Joy of the Righteous. The Philip this Day commemorated, was Philip the Apoftle, whom the Gofpel mentions, not Philip the Deacon. Yet the Church gives us a Leflbn, Acts viii. concerning him # \ and it was a Thing not unufual in antient Martyrologies, to commemorate diverfe of the fame Name, on the fame Day. The James that is commemorated this Day, is not one of the Sons of Zebedee, whofe Day is kept in July ; but James who was called the Bro- ther of our Lord, the firft Bifhop of Jerufalem 5 who wrote the Epiftle called the Epiftle of St. James, Part of which is this Day read. This Day hath no Fail, becaufe it falls be- twixt Eafter and Whitfuntide. See the Feaft of Circumcijion. * It is now changed for John i. ver.43. to the End, which f elates to the Saint of this Day* L 4 St. John IJ1 A Rationale St. John Baptifl. E celebrate the Birth of St. John Baptifi, and of our Saviour, for thefe Reafons : The Births of both were full of Joy and My fiery. Our Sa- viour's we have already obferved : Now for St. John's, it is plain, there was more than ordinary Joy at his Birth, St. Luke i. 14. and full of My fiery and Wonder it was. As a Virgin conceived our Lord, fo a barren Woman brought forth St. John. St. Lukei. 30'. Again, his Birth was prophetical of our Lord, whom he faluted out of his Mother's Womb. Laflly, his Birth was made memorable by .the Prediction of the Angel Gabriel, St. Luke i. 19. There was formerly another Holy-day for the Beheading of St. John Baptifi ; but our Church keeps only this Holy-day .in Memory of him j wherein, tho' llie principally commemorates his, myfterious Nativity, as you may fee in the Gof- pel > yet fhe does not omit his Life and Death : His Life' and Office in the Morning LefTons are recorded ; his Death is related in the fecond Evening Lefion, and the Collect prays, for Grace to imitate his Example, patiently fuffering for the Truth's Sake. S. Michael on the Common-Prayer, ij? St. Michael. OLY Church holds a Feafl: in Me- mory of the holy Angels. Firft, be- caufe they minirter to us on Earth, Heb. i. 14. being fent forth to minifier to them that JJjaJl be Heirs of Salva- tion. Secondly, becaufe they fight againft the Devil for us, by their Prayers and Recommenda- tion of us and our Condition at the Throne of Grace 5 as appears by the Epiille. and the Gos- pel at the End of it. The Church in this Feafl; particularly commemorates St. Michael^ becaufe he was Prince, or tutelar Angel of the Church of the Jews^ Dan.x. 1 3. xii. 1. and fo of the Chrifti- an Church : For the Church, which was once in the Jews, is now in the Chrillians. >?«V-*..A»9$ sfe^Mffifc. All Saints. ECAUSE we cannot particularly commemorate every one of thofe Saints, in whom God's Graces have been eminent j for that would be too heavy a Burthen : And becaufe in thefe particular Feafts, which we do celebrate, we may juftly be thought to have omitted fome of our 1 Duty *J4 A Rationale Duty through Infirmity or Negligence : There- fore the holy Church appoints this Day, in Com- memoration of the Saints in general. O THE R Holy-Days not here fpoken of, are ei- ther mentioned in other Places, or need no other Ex- plication than what already hath been faid in gene- ral, of Holy-days, and their Readings, The Communion, or Second Service. N the Liturgy it is called, The Commu- nion -, and well it were, that the Piety of the People were fuch, as to make it always a Communion. The Church, as appears by her pathetical Exhortation before the Communion, and the Rubric after it, labours to bring Men oftner to communicate than fhe u- fually obtains. Private and folitary Communions, of the Prieft alone, fhe allows not 5 and there- fore, when others cannot be had, fhe appoints only fo much of the Service, as relates not of Ne- ceffity to a prefent Communion, and that to be faid at the holy Table : and upon good Reafon j the Church thereby keeping, as it were, her Ground, vifibly minding us of what fhe defires and labours towards, our more frequent Accefs to that holy Table : And in the mean while, that Part of the Service, which fhe ufes, may perhaps more fitly be called the Second Service than the Communion. And fo it is often called, tho* not in the Rubric of the Liturgy, yet in diverfe Faft- Books, on the Commo n-P rayer. ijy Books, and the like, fet out by Authority. If any mould think, that it cannot properly be cal- led the fecond Service, becaufe the Morning Ser- vice and Litany go before it, which we prove in the following Difcourfe to be two diftincl: Ser- vices y whereby this fhould feem to be the third, rather than the fecond Service $ it is anfwered, that fometimes the Communion Service is u(ed up- on fuch Days as the Litany is not 5 and then it may, without Que (lion, be called the fecond Ser- vice. Nay, even then, when the Litany and all is ufed, the Communion Service may be very fitly cailed the fecond Service : For tho' in Stri&nefs of Speech, the Litany is a Service diftincl:, as is ihewnj yet in our ufual Acceptation of the Word Service, namely, for a complete Service with all the feveral Parts of it, Pfalms, Readings, Creeds, Thankfgivings, and Prayers , fo the Litany is not a Service, nor fo efteemed, but called the Litany, or Supplications y and look'd upon fometimes, when other Offices follow, as a Kind of Prepa- rative, though a diftincl: Form, to them, as to the Communion, Comminution, &c. And therefore it was a Cuftom in fome Churches, that a Bell was tolled, while the Litany was faying, to give Notice to the People, that the Communion Ser- vice was now coming on. This Service confifts of four Parts. The firil reaches to the Offertory, called antiently Miffa Catechumenorum, the Service of the Catechumens : The fecond is the Offertory, which reaches to the Coniecration. The third begins at the Confecra- tipn, and ends at the Angelical Hymn, Glory be to God on high. The laft is the Poft-Communion, or Thankfgiving, which with us is Nothing but that Jioly Hymn. Part I. Ij6 A Rationale Part I. We begin the fir ft Part, as the Church was wont to begin her Services, with the Lord's Prayer 5 concerning which, fee the Morning Service. After this follows an excellent Prayer to God, to cleanfe our Hearts by his holy Infpiration. Then follow the Commandments, with a Kyric, or Lard have Mercy upon us, after every one of them. Which though I cannot fay it was antient, yet furely cannot be denied to be very ufeful and pious. And if there be any, that think this might be fpared, as being fitter for poor Pub- licans than Saints -> let them turn to the Parable of the Publican and Pharifee going up to the Temple to pray, St. Luke xviii. and there they fhall receive an Anfwer. Then follows the Col- lect for the King, with another for the Day, which the Prieft is to fay ftanding : Of which Pofture enough hath been faid in the Morning Service. Though there hath been a Prayer for the King in the Morning Service, and another in the Litany -, yet the Church here appoints one again, that ine may ffcricTtly obferve St. Paul's Rule, i 'Tim. ii. who directs, that in all our public k Prayers for all Men, an efpecial Prayer fhould be made for the King. Now the Morning Service, Litany, and this Communion-Service, are three diftincl: Services, and therefore have each of them iuch an efpecial Prayer. That they are three diftincl: Services will appear : For they are to be perform'd at diftincl: Places and Times. The Morning Service is to be (aid at the Beginning of the Day, as appears in the third Collect for Grace. Tlgcota, fays St. Chry- foftom, which is translated, St. Mat. xxvii. z. in the Mornings and St. John xviii. z8. early \ and in on the Common-Prayer. 157 in St. Mark xiii. jf. it is tranflated, the Dawning of the Day. The Place for it is the accuftom'd Place in the Chancel or Churchy fays the Rubric before Morning Prayer, or where the Ordinary fhall appoint it. The Litany is alfo a diftincl Service -, for it is no Part of the Morning Ser- vice, as you may fee in the Rubric after Athana- fius his Creed > here ends the Morning and Evening Service. Then follows the Litany. Nor is it any Part of the Communion Service $ for that begins with Our Father, and the Collect, Almighty God^ &c. and is to be faid after the Litany. The Time and Place for this is not appointed in the Rubric, but it is fuppofed to be known by Practice. For in the Commination the f ifc Pfalm is appointed to be faid, where they are accuftomed to fay the Li- tany -, and that was in the Church, before the Chan- cel-Door. Eliz.Inj. 18. And Bifhop Andrews in his Notes upon the Liturgy fays : " It being a pe- " nitential Office is appointed to be faid there in " Imitation of God's Command to the Priefts in " their penitential Service, Joel ii. 17. Let the " Priefts weep between the Porch and the Altar. " The Time of this is a little before the Time of the Communion Service, Inj. 1 8. Eliz. The Com- munion-Service is to be fome good Diftance after the Morning Service 5 Rubr. 1 . before the Com- munion-Service. So many as intend to be Partakers cf the holy Communion, ft) all fignify their Names to the ^Curate over Night, or before Morning Prayer, or immediately after 5 which does neceffarily re- quire a good Space of Time to do it in. The ufual Hour for the Solemnity of this Service, was antiently (and fo fhould be) Nine of the Clock, in the Morning. Cone. Aurel. 3. Can. 1 1 . This is the canonical Hour > De Confecr.Dift. i.C.Et Hoc, thence probably called the holy Hour 5 Decret. Dift. 44. circa ij8 A R ATIONALk circa -fin. In Cafe of Neceflity it might be faid ear* lier or later, Durant. de Ritibus ; but this was the ufual and canonical Hour for it. One Reafon, which is given for it is, becaufe at this Hour began our Saviour's Paffion, St. Mark xv. z? . the Jews then crying out, Crucify, &c. ■ At this Hour there- fore is the Communion Service (Part of which is a Commemoration of Chrift's Paffion) performed. Another Reafon given is, becaufe this Hour the Holy Ghofl defcended upon the Apoftles, Acls ii. if. Laftly, becaufe it is the moft convenient Hour for all to meet, and difpatch this with other Of- fices, before Noon. For till the Service was end- ed, Men were perfuaded to be failing $ and there- fore it was thought fit to end all the Service be- fore Noon, that People might be free to eat. Du- rant. 1. z. c.j. The Place for this Service is the Altar, or Communion-Table : Rubric before the Communion. And fo it was always in primitive Times, which is a Thing fo plaia, as that it needs no Proof. After this, the Prieft reads the Epiftle and Gofpel for the Day : Concerning the Antiquity of which, and the Reafon of their Choice, hath been faid already. Nothing here remains tolbe fhewn, but the Antiquity and Piety of thofe Rites, which were ufed both by us and the antient Church about the Reading of the Gofpel. As firft, when the Gospel is named, the Clergy and the Peo- ple prefent, fay or ling, Glory be to thee, O Lord: So it is in St. Chryfoftom's Liturgy, Glorifying God^ that hath fent to them alfo the Word of Salvation : As it is in the Acts of the Apoftles, Ch. xi. 1 8. When they heard the fe Things they glorified God, faying, Then hath God alfo to the Gentiles granted Repentance un- to Life. z. While the Gofpel is reading, all that are prefent ftand. Gratian. de Confecr. Dift. i . C. 6S. And on the Common-Prayer, iyp And Sozomen in his Hiflory, I. J. c. ip. tells us, it was a new Fafhion in Alexandria, that the Bifhop did not rife up, when the Gofpel was read : $>)uod apud alios ufquam fieri, neque comperi, neque audivi$ Which, fays he, I never obferved nor heard amongft any others whatsoever. The Reafon was this : An* tiently, whenfoever the holy LefTons were read, the People flood to exprefs their Reverence to the holy Word ; Aug. Horn. yo. Nehem. viii. f . But becaufe this was counted too great a Burthen, it Was thought fie to fhew our Reverence efpecially at the reading of the Gofpel, which hiftorically de- clares fomewhat which our Saviour fpake, did, of fuffered, in his ownPerfonj by this Gefture, fhew- ing a reverend Regard to the Son of God above other MeiTengers, altho' fpeaking as from God. And againfl Arians, Jews, Infidels , who derogate from the Honour of our LO R D, fuch Ceremo- nies are moft: profitable $ as judicious Mr. Hooker notes. 3 . After the Gofpel is ended, the Ule was to praife God, faying, thanks be to God for this Gofpel. So was it of old ordained, Tolet. Cone. 4. Can. 1 1 . that the Lauds or Praifes fhould be faid, not after the Epiftle, but immediately after the Gofpel, for the Glory of Chrift, which is preached in the Gofpel. In fome Places the Fafhion was then to kifs the Book. And furely this Book, by Reafon of the rich Contents of it, deferves a better Regard than too often it finds : It fhould in this Refpect be ufed fb, as others may fee we prefer it before all other Books. Next is the Nicene Creed, fo called, becaufe it was for the moft Part framed at the great Coun- cil of Nice. But becaufe the great Council of Conftantinople added the latter Part, and brought it to the Frame which we nowufe, therefore it is called alfo the Conftantinopolitan Creed. This Creed begaa 160 A Rationale began to be ufed in Churches at the Communion- Service, immediately after the Gofpel, in the Year of our Lord 339. Afterwards it was eftabliuYd in the Churches of Spain and France^ after the Cuilom of the Eaflern Church, Cone. Tolet. 3. Can. z. and continued down to our Times. The Reafon, why this Creed follows imme- diately after the Epiflle and Gofpel, is the fame that was given for the Apoftles Creed fol- lowing next after the LefTpns at Morning and Evening Prayer. To which the Canon of 'Toledo iaft cited, hath added another Reafon of the fay- ing it here, before the People draw near to the holy Communion : Namely, That the Breafts of thofe that approach to ' thofe dreadful Myfteriesy may be purified with a true and right Faith. A third Reafon is given by Dionyf Eccl. Hierarch. c. 3. par. 2. 6c 3. It will not be amifs to fet down fome Paflages of his at large y becaufe they will both give us a third Reafon of ufing the Creed in this Place, and difcover to us, as I con- ceive, much of the antient beautiful Order of the Communion-Serviqe. The Bifhop or Prieft, ftanding at the Altar, begins the Melody of Pfalms^ all the Degrees of Ecclefiafticks finging with him. This Pfaimody is ufed, as in almofl all Prieitly Offices, fo in -this, to prepare and difpofe our Souls to holy Affecti- ons, to the Celebration of the holy Myileries fol- lowing 'y and by the Concent and finging toge- ther of divine Pfalms, to work in us an unani- mous Concent and Concord one towards another. Then is read by fome of the Minifters, firft a Leflbn out of the Old Teflament, then out of the New, in their Order, for the Reafons be- fore-mentioned in the Difcourfe of LefTons at Morning Service. After this the Catechumens, the on the Common-Prayer. \6\ the PofTefs'd, and the Penitents, are difmifs'd* and they only allowed to flay, who are deemed wor- thy to receive the holy Sacrament -, which being done, fome of the Under-Miniflers keep the Door of the Church, that no Infidel or unworthy Per- fon may intrude into thefe facred Myfleries. Then the Miniflers and devout People, reverently be- holding the holy Signs, not yet confecrated, but blefTed, and offered up to God on a by-ftanding Ta- ble, called the Table of Propojition (rga7rs£tf tb^o- Oto-ea)?) praile and blefs the Father of Lights, from whom, as all good Gifts, fo this great Blefling of the Communion does come, with the Catholick Hymn of Praife, which fome call the Creed, o- thers more divinely, the pontifical Thankfgiving, as containing in it all the fpiritual Gifts, which flow from Heaven upon us, the whole Myflery of our Salvation. When this Hymn of Praile is finifhed, the Deacons, with the Priefl, fet the holy Bread and Cup of Blefling upon the Altar j after which, the Priefl, orBifhop, fays the mofl fa« cred, that is, the Lord's Prayer, and gives the Blef- fing to the People. Then they, in Token of per- fect Charity, a moft necefTary Virtue at this Time of offering at the Altar, St. Matth. v. 23. falute each other. After which, the Names of holy Men, that have lived and died in the Faith of Chrifl, are read out of the Diptych s, and their Me- mories celebrated, to perfuade others to a diligent Imitation of their Virtues, and a fledfafl Expec- tation of their heavenly Rewards. This Com- memoration of the Saints, prefently upon the let- ting of the holy Signs upon the Altar, is not with- out fome Myflery \ to fhew the infeparable facred Union of the Saints with Chrifl, who is repre- fented by thofe facred Signs. Thefe Things being rightly performed, the Bifhop or Priefl, that is M to i6z ^Rationale to confecrate, wafTies his Hands -, in a mofr, decent Ceremony, fignifying, that thofe that are to do thefe holy Offices mould have a fpccial Care of Purity j I will w a jh mine Hands in Innocency^ O Lord) and fo will I compafs thine Altar ^ Pfal. xxvi. 6. After he hath magnified thefe divine Gifts, and God that gave them, then he confecrates the holy Myfteries 3 and having uncovered them, reve- rently fhews them to the People, inviting them to the receiving of them. Himfelf, and the Priells and Deacons, receive firft, then the People receive in both Kinds ; and having all received, they end the Service with a Thankfgiving, which was Pfalm xxxiv. A f t e r the Epiftle and Gofpel, and the Con- fefTion of that Faith which is taught in holy Writ, follows The Sermon -y .Amb. Epill. 33. ad Marcel. Leo I. Ser. 2. de Pafcha j which ufually was an Expofition of fome Part of the Epiftle or Go- fpel, or proper LefTon for the Days as we may fee in St.Auguftine, in his Sermons de Tempore Recording to the Pattern in Nehem. viii. 8 : They read in the Book) in the Law of God, diftincJly, and gave the Senfe, and caufed the People to under ft and the Read- ing. And the Preacher was in his Expofition ap- pointed to obferve the Catholick Interpretation of the old Doctors of the Church} as we may fee in the nineteenth Canon of the fixth Council otConftanti- nople, held in Trullo. The Canon is this. " Let " the Governors of Churches, every Sunday at " the lead, teach their Clergy and People, the " Oracles of Piety and true Religion -> collecting " out of Divine Scripture the Sentences and " Doctrines of Truth, not tranfgrefling the an- " cient Bounds and Traditions of the holy Fa- which in the ffth Canon of the Conftitutions, Anno Dom. 1603, is called, moving the People to join with the Preacher in praying the Lord's Prayer. Of old, nothing was faid before the Sermon, but Gemind Salutatio, the double Salutation, Clem. Conft. I. 8. c. f.Optat. 1. 7. " The Bifhop orPriefl never be- " gins to fpeak to the People, but firft in the and the People anfwer, M z And i(^4 A Rationale " And with thy Spirit" Much after this Manner was the Jews Pra&ice. Neh. viii. 4, and 6. Ezra the Scribe flood upon a Pulpit of Wood, Sec. and opened the Book in the Sight of all the People 5 and when he opened it, all the People flood up, and Ez- ra bleffed the Lord the great God, and all the Peo- ple anfwered Amen, Amen, and worjhiped, f. 8. Then Ezra read in the Book, and gave the Senfe, and caufed them to under fl and the Reading. So we fee, that both amongft Jews and Chriftians of old, the Preacher before his Sermon ufed only a fhort Salutation, or Blefling, to which the People hav- ing anfwered, the Sermon began. And tho' the Church of England ufes not the very fame Form, yet in this fhe follows the ancient Practice, pre- scribing only the fhort Prayer of our Lord : And indeed what need any more ? For whatfoever we can defire, is abundantly prayed for before in the Liturgy, and needs not be prayed over again im- mediately. And therefore there being no Need of fuch a folemn Prayer, the Church hath appoint- ed none, but only the Lord's Prayer. And no other being appointed, no other fhould be ufed by the Preacher ; For, as hath been mewn, p. 1 . No Prayers fhould be ufed publickly, but thofe that are preferr- ed; left thro* Ignorance or Carelefnefs, any Thing con* trary to the Faith fhould be uttered before God. How neceflary fuch Reftraint of private Men's Prayers in publick is, and how good that Reafon is for fuch a Reftraint, a little Experience of licentious Times will abundantly fhew. The Pulpit is no Security from Errors j Men may as well fpeak Blafphemy or Vanity before the Sermon, as in it : Is it not Reafon then, that the Church fhould take what Care fhe can, to prevent this Danger, by retraining that Liberty, which is fo likely ro run Men into it ? Suppofe fome Preachers fhould be fo on the Common-Prayer. 16} fo careful, as not to vent any Thing unfavory jyet the Church cannot be fecured of all, and there* fore mult not allow a general Liberty. Nay, fup- pofe the Church could be allured of all Preachers Care in this Particular, that their Prayers fhould be for Matter found and good $ yet how mould it be reafonable, for the Church to allow any private Perfon or Preacher, to offer up to God a Prayer in the Name of the Congregation, as their joint Defire, to which they never before confent- ed themfelves, nor their Governors for them ? A Preacher may pray for his Auditory by himfelf, though they know it not, nor confented to it be- fore-hand > but it is not imaginable, how he mould offer it up in their Name, or call it their Prayer to God, as fometimes the Uk hath been, which neither they themfelves, nor their Governors, whom Chrift hath impowered to make Prayers for them, have confented to, or acknowledged for theirs j no more than any Man can call that the Pe- tition of a Town, which he friaU prefent in their Names, though they never before confented to it, or fo much as faw it, before it was prefented. This Form of bidding Prayers is very anci- ent ; we may fee the like in St. Qhryfoftonfs and other Liturgies, which they called Trpeqrfoovyicreff, Allo- cutions^ in which the Deacon fpeaks to the Peo- ple from Point to Point, directing them what to pray for, as hath been faid before. This is all the Difference betwixt them and this, that in them the People were to anfwer to every Point feveral- ly, Lordy have Mercy, &c > in this, they are taught to fum up all the Petitions in the Lord's Prayer, and to pray for them all together. This was the Practice in King Edward the Sixth's Time, as appears by Bifhop Latimer , Jewel, and o- thers in thofeDays, whofe Forms of bidding Pray M *, ers, \66 A Rationale ers, before Sermon, are to be feen in their Wri- tings. J F there be no Sermon, there jhall follow one of the Homilies fet forth. So was it of old appoint- ed, Conc.Vafc. Can. 4. IftheParifJj-Prieft be fick, or cannot preachy let the Homilies of the holy Fa- thers be read by the Deacon. Part II. The Offertory follows, which are certain Sen- tences out of holy Scripture, which were fung or faid while the People offered. Dm ant. O FFERING S or Oblations are an high Part of God's Service and Worfhip, taught by the Light of Nature and right Reafon > which bids us to honour God with our Subftance, as well as with our Bodies and Souls j to give a Part of our Goods to God as an Homage or Acknowledg- ment of his Dominion over us, and that all that we have comes from God. 1 Chron.xxix. 14. Who am I? and what is my People, that we Jhould be able to offer fo willingly after this Sort ? for all Things come of thee, and of thine own have we given thee. To bring Prefents to him that ought to be feared. Pfal. Ixxvi. n. This Duty of Offerings was pra&ifed by the Fathers before the Law, with a gracious Acceptation 5 witnefs Abel, Gen. iv.4} was commanded in the Law, Exod. xxv. z. Speak to the Children of Ifrael, that they bring me an Offering -, fo Deut.xvi. 1 6'y and confirmed by our Saviour in theGofpel, St. Mat. y. 23. Therefore if thou bring thy Gift to the Altar, and there remembrefl that thy Brother hath ought againft thee, leave there thy Gift before the Altar, and go thy way, fir ft be reconciled to thy Brother, and then come and offer thy Gift. I F any Man conceives, that this Offering here mentioned was a Jewifh perifhing Rite, not a Duty on the C o m m o n-P rayer. i 67 Duty of theGofpel to continue, let him confider, Fir ft, That there is the fame Reafon for this Du- ty under the Gofpel, as there was under or be- fore the Law •> God being Lord of us and ours as well as of them, and therefore to be acknowledg- ed for fuch by us, as well as by them. Secondly, That all the reft of our Saviour's Sermon upon the Mount was Gofpel, and concerning Duties obliging us Chriftians : And it is not likely, that our Saviour fhould intermix one only Judaical Rite amongft them. "Thirdly, That our Saviour before all thefe Precepts mentioned in this his Sermon, whereof this of Oblation is one, prefa- ces this fevere Sanction, St. Matth. v. ip. IVbo- foever fiall break one of the leafi of thefe Command- ments, and pall teach Men fo, floall be called the leaf; in the Kingdom of Heaven \ which could not be truly faid concerning the Breach of a Jewifh outworn Rite. Fourthly, That our Saviour hath carefully taught us there the due Manner of the Performance of this Duty of Oblations, like as he did concerning Alms and Prayers : And no Man canfhew, that ever fie did any where elfe, (nor is it probable, that he fhould here) carefully direct us, how to do that, which was prefently to be left, and was already out of Force 5 as this was, fuppofing it to be a Jewifh Rite. W e may then, I conceive, fuppofe it for a Truth, that Oblations are here commanded by our Saviour. Add to this, that Offerings were highly commended by the Gofpel, in the Wife Men that offered Gold, Frankincenfe, and Myrrh, St. Mat. ii. it. and that they were pracfifed by the Fathers in theChriftian Church. So (ays Epiphan, bar. 10. Irenmts I. 4. c. 34. By a Gift to the King, his Honour and our jiffeclion is fljewn, therefore our Lord, willing us to offer with all Simplicity and In* M 4 nocency, i68 A Rationale nocency, preached, faying, When thou bringefr. thy Gift to the Altar, &c. We muft therefore offer of our Goods to God, according as Mofes commanded, Thou malt not appear before the Lord empty. There are Offerings under the Gofpel, as well as. un- der the Law : 'The Kind of Offerings is the fame % here is all the Difference, they were offered then by Servants, now by Sons. St. Hier. Ep. ad Heliodor. The Ax is laid to the Root of the free, if I bring not my Gift to the Altar : nor can I plead Poverty, Jince the poor Widow hath caft in two Mites. We fliould do well to think of this. Though Oblations too be acceptable at any Time, yet at fome Times they have been thought more neceffary j as, Firjl, When the Church is in Want, Exod. xxv. 3, &c. Secondly, When we have received fome fignal and eminent Blef- fing from God. Pfal. lxxvi. When David had recounted the great Mercy of God in breaking the Bow and the Shield of the Church's Enemies, at the eleventh Verfe, he prefles this Duty, Bring Prefents to him that ought to be feared. Thirdly, At our high and folemn Feftivals, Deut. xvi. id*. Three Times in the Tear jhall they appear before me, and they Jhall not appear empty 5 especially when we receive the holy Communion. Theodoret. Hift. 1. f. c. 17. tells us, That it was the ancient Cufom, before the receiving of the holy Sacrament, to come up into the Choir, and offer at the holy Table. And furely it becomes not us to be empty-handed, when God comes to us full-handed, as in that Sa- crament he does. N ex t to the Offertory is that excellent Pray- er for the Church-Militant, wherein we pray for the Catholick and Apoftolick Church j for all Cbri- fiian Kings, Princes and Governors, for the whole Clergy and People-, for all in Adverhy, &c. Such 3 m the Co mm o n-P rayer. i 69 a Prayer has St. Chryfoftom in his Liturgy, a little before the Confecration. After this follow fome wholfome Exhor- tations to thofe that are coming to the holy Com- munion, ferioufly exhorting the unprepared to forbear. So was the Cudom of old in the Greek Church. The Pried admonifhes all that are coming to that holy Sacrament, driving away the unworthy, but inviting the prepared, and that with a loud Voice, and Hands lifted up, Handing aloft, where he may be feen and heard of all. Chryf. in Heb. Horn. p. in Ethic. Those, that after thefe Exhortations (lay to receive, the Church fuppofing prepared, invites to draw near j and after their humble ConfefTion, the Pried or Bifhop abfolves and comforts them with fome choice Sentences taken out of holy Scripture. After which the Pried fays, Lift up your Hearts : For certainly at that Hour, when we are to receive the mod dreadful Sacrament, it is neceflary to lift up our Hearts to God, and not to have them groveling upon the Earth. For this Purpofe the Pried exhorts all, to leave all Cares of this Life and domedick Thoughts, and to have our Hearts and Minds in Heaven upon the Lover of Mankind. The People then anfwer > We lift them up unto the Lord^ aflenting to the Pried's Admonition. And it behoves us all to fay it fe- rioufly : For as we ought always to have our Minds in Heaven, fo efpecially at that Hour we fhould more earnedly endeavour it. The Pried goes on, Let us give Thanks to our Lord God : And many Thanks we ought to render him, that calls and invites fuch unworthy Sinners as we be, to fo high Grace and Favour, as to eat the Fle$i? and drink the Blood, of the Son of God. xyo A Rationale God. The People anfwer, It is meet and right fo to do : For when we give Thanks to God, we do a Work that is juft, and of Right due to fo much Bounty. THE N follow for great Days fome proper Pre* faces, containing the peculiar Matter or Subject of our Thanks that Day, which are to be [aid feven Days after \ Rubric ibidem ; except Whitfunday- Preface, which is to be faid but fix Days, be- 'caufe Trinity-Sunday is the feventh Day after, which hath a peculiar Preface. By this it appears, that the Church intends to prorogue and continue thefe high Feafts feveral Days, even eight Days together, if another great Feaft comes not with- in the Time, which requires a peculiar Service. But when we fay, that the Church would have thefe high Feafts continued fo long, it is not fo to be underftood, as if ihe required an equal Obfer- vance of thofe feveral Days , for fome of thofe Days Ihe commands by her Canons and Rubricks, fome fhe feems only to commend to us, to be obferved ; fome are of a higher Feftivity, fome of lefs. The firft, and the lair, namely the Oclave of the firft, are ufually the chief Days for folemn AfTemblies > yet every one of thofe Days ihould be fpent in more than ordinary Meditation of the Blefiings of the Time, and Thankfgiving for them : According to that which the Lord commanded to the Jews concerning the Feaft of Tabernacles, Lev. xxiii. 36. Upon every one of the Days of that Feaft an Offering was to be made 5 but the firft and laft were the folemn Convocations.. The Reafon of the Church's proroguing and lengthning out thefe high Feafts for feveral Days is plain. The Subjedt-Matter of thefe Feafts, as namely, ChrihVs Birth, Refurreclion, Afcenfion, the on the Common-Prayer. 171 the fending of the Holy Ghoft, is of fo high a Nature, fo nearly concerning our Salvation, that one Day is too little to meditate of them, and praifeGod for them as we ought. A bodily De- liverance may juftly require a Day of Thankfgiv- ing and Joy 3 but the Deliverance of the Soul, by the Bleilings commemorated on thofe Times, de- fences a much longer Feaft. It were injurious to good Chriftian Souls, to have their Joy and Thankfulnefs for fuch Mercies confined to a Day j therefore holy Church, upon the Times when thefe unfpeakable Bleflings were wrought for us, by her moft feafonable Commands and Counfels here invites us, to fill our Hearts with Joy and Thankfulnefs, and let them overflow eight Days together. But two Queries here may be fit to be fatis- fied. Firfiy Why eight Days are allowed to thofe high Feafts, rather than another Number? For which the Reafons given are diverfe. One is from the Example, which Almighty God fets us, commanding his People, the Jews, to keep their great Feafts, fome of them feven Days, and one, namely the Feaft of Tabernacles, eight Days, Lev. xxiii. If the Jews were to keep their Feafts fo long by a daily Burnt-offering, which were but as Types to the Chriftians great Feafts > the Christians ought by no Means to come fhort of them, but offer up to God, as long, daily hearty Thankfgivings, prefenting^our felves, Souls and Bodies, a reafonable holy and lively Sacrifice un- to him. Other Reafons for an O clave to great Feafts are given, which are myftical. The Oclave or eighth Day, fignifles Eternity 5 for our whole Life is but the Repetition or Revolution of feven Days : Then comes the eighth Day of Eterni- ty, 172, .//Rationale ty, to which, by God's Mercy we fhall be brought, if we continue, the feven Days of our Life, in the due and conftant Service and Worfhip of God. Or elfe, which is much the fame in Senfe, the eighth Day is a returning to the firft, it is the firft Day of the Week begun again, fignifying, that if we conftantly ferve God the feven Days of our Life, we ihall return to the firft happy Eftate that we were created in. The Second §)u it is for the Honour of fo high a Sacrament, that the pretious Body of Chrift fhould firft enter into the Chriftian's Mouth, be- fore any other Meat. St. Aug. Ep. 118. "It is " true, that our Saviour gave it to his Difciples after Supper j but dare any Man quarrel with the univerfal Church of Chrift, for receiving it failing ? This alfo pleafed the Holy Ghoft, that, for the Honour of fo great a Sacrament, the " Body of Chrift mould firft enter into the Chrifti- a an's Mouth, before all other Meats. Neither, " becaufe our Saviour gave it to his Difciples after cc Supper, will it neceffarily follow, that we mould " receive it fo, mingling the Sacrament with our "other Meats: A Thing which the Apoftlefeems " to reprehend, 1 Cor. xi. There was a fpecial " Reafon for our Saviour's doing fo, his Supper $ " was \y6 A Rationale u was to (ucceed immediately to the Pafibver* " and therefore as foon as that was over, he infti- a tuted his > and that he might the more deeply «c imprint the Excellency of this Myftery into and with- in a (mall Time began to be left offby little and lit- tle j and fome upon one Pretence, and fome up- on another, would communicate but once a Week, In the Eaf em Church they grew to a worfe Cuftom betimes, which in after Ages came into the Latin Churches too. They fell from every Day to Sun* days and Holy-days only, and from thence to once a Tear, and no oftner. St. Ambrofi is cited for the N Proof 178 A Rationale Proof of this, De Sacram. I. 4. c. 4. But this wicked Cuftom of receiving the Eucharift but once a Year, was but of fome Greeks in the Eaft^ fays St. Ambrofe there \ which cannot properly be underftood of any but the Diocefe, as it was anciently called, or Patriarchate of Antioch. For though the Eaftern Empire, whereof Conftanti- nople was the Metropolis, contained many Provin- ces, yet the Eaftern Church, or Greeks in the Earl, were properly thofe of Antioch. Theodor* Hift. 1. f . c. p. And poffibly fome of thefe might be fo fupine, as hath been obferved 5 but of. the Greeks in general, no fiich carelefs Cuftom can be affirmed. For St. Chryfoftom tells us5 that in his Time, in every Meeting or Congregation of the Churchy the healthful Myfteries of the Eucharift are celebrated^ Horn. 6. in Matth. In Regard of this Neglect, After-Councils did, as the Church of England^ make Canons, that if Men could be got to receive it no oftner, yet they fhould be forc'd to receive it, at leaf! three Times in the Year j Chriftmas, Eafter, and Whitfuntide : Nor was he to be reckoned amongft good Catholic k Chriftians^ that did not receive at thofe Feafts. Con. Agath. Can. 18. E liber. Can. 81. as they are cited by Gratian. de Confecr. Dift.z. Three Times a Year at the leaft they were to receive, whereof Eafter to be one -y and good Reafon : For when Chrift our PafTover was facrificedforus, then, of all Times, let us keep a Feaft with this holy Banquet, 1 Cor. v. 7. Thefe Canons were made for the Laity j but for thofe of the Clergy, that lived in cathedral and collegiate Churches, where there were enough of themfelves, to make a fufficient Company to receive the Sacrament, they were bound to re- ceive much oftner : every Day^'m Edw.YVs Liturgy j every Sunday at the leaft, Rubric 4. after the Communion* on the Common-Prayer. 179 Communion. Thus we fee the holy Church's Care to bring all her Children, Clergy and Laity, to the heavenly Banquet of the Body and Blood of Chrift. She invites all to a frequent and due Re- ceiving of this holy Sacrament in a molt paffionate and kind Manner, in that moft excellent Exhor- tation, next after the Prayer for the Cat ho lick Church militant here on Earth 5 an Exhortation, fit to be read weekly by the Prieft, and feriouily confidered daily by all the People : In which, holy Church one while exhorts us by the Mercies and Bowels of Chrift, to come to this holy Feaftj another while terrifies us by the Indignation of God againft thofe that defpife his fo great Love, and refufe to come. She fends her Miniiters, as the Man in the Gofpel, St. Luke xiv. to tell them, all things are ready, and to bid them in the Name of God, to call them in Chrift's Be- half, to exhort them, as they love their own Sal- vation, to come to this holy Supper : And thofe, that, notwithftanding all this Bidding, fhall go a- bout to make Excufes, becaufe they had bought a Farm, or would try their Yoke of Oxen, or becaufe they were married, holy Church by her Canons and Laws endeavours to compel to come in, at leaft three Times in the Year. And it were to be wiihed, that all thofe, that defpife the Church's paffionate Exhortations, and contemn her whol- forne Canons and Commands in this Particular, would ferioufly at laft think of that dreadful Sen- tence of our Lord, upon thofe that ftill refufe fo great a Mercy > I fay unto you, that none of thofe Men, which were bidden, fiall tafte of my Supper, St. Luke xiv. 24. None of thofe, that are thus bidden by Chrift and his Church to his holy Sup- per, the holy Communion, and fhall refufe to come, fhall ever tafte of his great Supper here- N Z after, 180 A Rationale after, or cat and drink with him at his Table in his Kingdom. St. Luke xxii. 30. IF any of the Bread and Wine remain^ the Cw rate pall have it to his own Ufa : Rubric <\ after the Communion- Service. That is, if it were not confecrated j for if it be confecrated, it is all to be fpent with Fear and Reverence by the Com- municants, in the Church. Gratian de Confecr. Dift. z. c. z$. Tribus. Concil. Conftant. Refp. ad §u. f. Monachon. apud Balfam. 'Theophil. Alexand. Cap. 7. Part IV. A f t e r all have received, we fay the L o r d's Prayer according to ancient Cuftom, Ambr. I. f. de Sacram. c.4. I'he People are to repeat every Petition after the Prieft > fays the Rubric. If the Church did ever devife a Thing fit and convenient, what more than this ? that when together we have all received thofe heavenly My (leries, wherein Chrifl imparts himfelf to us, and gives vifible Teftifi cation of our bleffed Communion with him, we mould in Hatred of all Herefies, Facti- ons, and Schifms, declaredly approve our Selves united as Brethren in one, by offering up with all our Hearts and Tongues, that moft effectual Prayer, Our Father, &c. In which we profefs our Selves Sons of the fame Father, and in which we pray for God's Pardon, no other wife than as we forgive them that trefpafs againft us : For which Caufe Communicants have ever ufed it, and we at that Time do fhew we ufe it, yea every Syllable of ir, as Communicants, faying it together with one Confent and Voice. This done, the Prieft offers up the Sacrifice of the holy Eucharift, or the Sacrifice of Praife and Thanigiving for the whole Church, as in all 0H /^COMMO N-P RAYER. l8l all old Liturgies it is appointed > and together with that is offered up that moft acceptable Sa- crifice of our Selves, Souls and Bodies, devoted to God's Service. Of which fee Rom. xii. and St. Aug. de Civit. Dei, 1. 10. c. 6. Then we fay or fing the Angelical Hymny Glory be to God on high, &c. where- in the Ecclefiailical Hierarchy does admirably imitate the heavenly, finging that at the Sa- crament of his Body, which the Angels did at the Birth of his Body. And as good Reafon there is, to fing this for ChrifVs being made one with us in the Sacrament, as for his being made one of us at his Birth : And if ever we be fit to fing this Angel's Song, it is then, when we draw neareft to the Eftate of Angels, namely at the Receiving of the Sacrament. After the Receiving of the holy Sacrament, we fing an Hymn, in Imitation of our Saviour, who after his Supper fang an Hymn, to teach us to do the like. St. Qhryfoftom, Horn. 83 on St. Matthew. And when can a Pfalm, or Hymn of Thankfgiv- ing, be more feafonable and neceflary, than after we have received this heavenly Nourifhment •? Is it poflible to hear thefe Words, This is my Bo- dy', take and eat it \ Drink ye all of this. This is my Blood -y and not be filled, as with a Kind of fear- ful Admiration, fo with a Sea of Joy and Com- fort, for the Heaven which they fee in them- felves ? Can any Man receive this Cup of Sal- vation, and not praife and blefs God with his ut- moft Strength of Soul and Body ? The Antients did exprefs their Joy at this Time, in the highefl Manner that they could. Some were fo ravifiYd with Joy, that they immediately offered them- felves to Martyrdom, impatient of being longer &bfent from their fo gracious Lord, unable to keep N 3 them i-8i A Rationale themfelves from exprefTing their Love to Chrifl, by dying for Him, thehigheftExprefTionofLove. All Men then counted it a Sin, to fully the Day of their receiving the Eucharifl with any Sorrow or Fading •, thefe Days they called Days of Mirth, Days of RemifTion, Days of Immunity, folemn Days, feflival Days. This Angelical Hymn was made of old by Ec- clefiaftical Doctors > and whofo refufes it^ let him be excommunicated. Cone. Tolet. 4. Can. 4. The Hymn being ended, we depart with a Bleffing, Goarm Euch. p. 1^4, tells us, That of old, when the Communion-Service was ended, and the Deacon had difmifs'd the People, they would not for all that depart, till they had the Blef- fing j by this Stay faying in Effect the fame to the Priell, that Jacob did to the Angel, JVe will not let thee go^ unlefs thou bleffeft us. The Prieft there- fore departeth from them, as our Saviour from his Difciples, with a Blefjing. But firft he comes down from the Altar, by this Defcending {hewing his Condefceniion to the People in Affection as well as in Body 5 and flands behind the Pulpit, Re- tro Ambonem, whence the BlefTing was called lu^yj oTiff&a/ui&av©*, in the midft of the People ; in this alfo imitating our Saviour, St. John.xx. ip. who there gave the Blefling or Peace of God /landing in the midft ; by the Place fhewing, how equally he flood affected to all, and how he would have his Bleflings fpread upon all. ;* Of on the C o m m o n-P rayer. 183 Of B A P T I S M. OLY Church's Aim being in all her Services to make them reafonable, that according to St. Paul, i Cor. xiv. we may all join with her in her Offices, both with our Spirit and Underftand- ing, me hath been careful, not only to put them into a known Tongue, but alfo to inftruct us in the Nature of them : making thus her Prayer- Book a Sum of Divinity. Therefore here in the Beginning, frie inftru&s out of holy Scripture concerning the Neceffity and Efficacy of Baptifm, as very briefly, fo very pithily and fully. Firft, laying down this for a Rule, that we are all born in Sin, as it is in Rom. v. 18, ip ; all guilty in Adam's Fall, (fo the Catholick Church fpread over the World always underftood it, Cone. Mi- levitan. Can. i.) and therefore by our firft Birth have no Right to Heaven, into which no un- clean Thing Jhall enter. Ephef. v. f. Secondly, that therefore there is Need of a iecond Birth, to give us a Right to that, as it is St. John iii. 3. Except a Man be born again, he cannot enter into the Kingdom of God. Thirdly, that this fecond or new Birth is by Water and the Holy Ghoft, St. John iii. f. Except a Man be born again of Wa- ter and the Holy Ghoft, he cannot enter into the Kingdom of God. By Water and the Holy Ghoft is there meant holy Baptifm. For firft, this is the moft literal Interpretation of the Words j for what is Baptifm but Water and the Holy N 4 Ghoft ? i84 A Rationale Ghoft ? and therefore the beft : for that is cer- tainly the Senfe of the Holy Ghoft, who, as we all believe, was the Author of the Letter of the Scripture, and therefore of the literal Senfe, where that is not contrary to, but agreeable with the other Scriptures. Now this literal Senfe giv- en is agreeable to other Texts : as namely, to Acts viii. 38. and x. 47. Where Water is declared to be the Element of Baptifm : And expreflly again, Eph. v. 16. Chrifi loved the Church, and gave htm- felf for it, that he might fanclify and cleanfe it with the wajhing of Water. And as this is the mod literal, fo is it the moft Catholick Interpretation of the Words 5 and therefore alfo the beft, by St. Peter's Rule, z St. Peter i. 20. Knowing this jirft, that no Prophecy of Scripture is of private Interpretation. That this is the moft Catholick Interpretation, appears by St. Auguji. I. 1. de pec- cator. mer. 13 rem. c. 30, Tertul. de Bapt. and all the ancient Interpreters upon the Place, who all expound it of Baptifm. And indeed if it were lawful to expound it otherwife, feeing no other Scripture contradicts this literal Senfe j I know not how it can be avoided, but that Men may lofe all their Creed by playing fo with Scripture, leaving the Letter for Figures. Thus are we in- ilru&ed in the Nature, Neceffity, and Efficacy of holy Baptifm 5 that it is the only ordinary Means of our Regeneration, or fecond Birth, which gives us a Right and Title to Heaven. Then is prefcribed a Prayer , ufually called the Benediction or Confecration of the Water 5 which is ufed only for Reverence and Decency, nor for Necemty, as if the Water without this were not available to Baptifm. For as the Prayer hath it, Jordan, and all other Waters are fancli- fted by Chrift) to the myjtical wajhing away of Sin, So on the Common-Prayer. 185 So that there needs no Confecration here, as in the other Sacrament there is, where the Bread and Wine muft be blefled by us, faith St. Paul, 1 Cor. x. 16. before it be the Communion of the Bo- dy and Blood of Chrift to us. And that the Church does not think any Confecration of Water necef- fary, appears in her Office of Private Baptifm, where, Hafte admitting no Delays, no fuch Pray- er or BlefTing is ufed. Then follows a Prayer for God's merciful Ac- ceptance of the Infant that is brought j that, as he is to receive the Sacrament, fo he may receive all the Benefits of it. And left any fhouid doubt, whether Chrift will accept an Infant to Bap- tifm, and the Effects of it, holy Church pro- pounds to us the tenth Chapter of St. Mark, out of which fhe concludes Chrift's Love and Good- Will to Children in general : For he command- ed them to be brought to him -, he rebuked thofe that would have kept them from him 5 he embraced them in his Arms, and blejjed them : Which are all plain Arguments, that he will receive them when they are brought to him. Yea, and that he will fo tar embrace them, as to receive them to eter- nal Life, if they be brought to him, is plain by his own Words in that Gofpel : Suffer little Chil- dren to come unto me $ for to fuch, and therefore to themielves ( for £)uod in uno fimilium valet, vale* bit in altero, what belongs to others, becaufe they are fuch as Children are, muft needs belong to the Children) belongeth the Kingdom of God. Since then they be capable of the Kingdom of Heaven, and there is no ordinary Way for them to the King- dom of Heaven, but by a new and fecond Birth of Water and the Holy Ghoft, that is, Baptifm > doubt ye not, but that He, who expreis'd fo much JLove to them, as is mentioned in the Gofpel, will favourably i86 A Rationale favourably receive the prefent Infant to Baptifm, and gracioufly accept our charitable Work in bringing him to it. Thus holy Church concludes out of Scrip- ture, according to the Practice and Do&rine of the Catholick Church. CFPRI AN tells us, that the Infant is not to be hindred from Baptifm, Ep. f p. This was the Sentence of that Council, Anno Bom. 246 j and this was no new Decree, but fides Ecclejia firmif- fima, the moft eftablifhed Faith of the Church, Aug. Ep. 28. adHieron. H*c fententia olim in Ec- clefia Catholica fumma Author it ate fundata eft •> This Definition was, long before St. Cyprian, fettled in the Catholick Church by the higheft Authority. Aug. de Verbis Apod. Ser. 14 : Let no Man whif- per to you any ftrange Doclrincs. 'This the Church always had, always held j this fhe received from our Forefathers, and this fhe holds conflantly to the End. And, §)uicunque parvulos, recentes ab uteris inatrum, baptifandos negat, Anathema fit, faith the Council of Milevis, Can. 2,. being the cxth in the African Code. That Council pronounced Ana- thema to any, that fi all deny the B apt ifm' of Infants, And that Council is confirmed by the fourth and Jixth General Councils. Next follows a Thankfgiving for our Baptifm, which we are put in Mind of by this Occafion, with an excellent Prayer for our Selves, and the Infants before us, that we may walk worthy of Baptifm, and they be accepted to it gracioufly. Then mall the Priefr. demand of the Godfa- thers, See. thefe Queftions, Doft thou, in the Name of this Child, renounce, &c. This Form of inter- rogating the Godfathers in the Name of the Child, is very ancient and reafonable. For the Antiqui- ty of it, fee St. Chryfoftom in Pfal. xiv. Adducit quifijuam infantem libera fugent em, ut baptifetur, £5? ftatim on the Commo n-P rayer. 187 flatim facer dos exigit ah infirma at ate ^ Patta^ Con- vent a^ Afjenfiones j £5? minor is at ate fidejujforem ac- cipit Sufceptorem, £5? interrogate an renunciat Sa- tana ? " The fucking Infant is brought to Bap- tc tifm : The Prieft exa&s of that Infant, Cove- iC nants, Contracts, and Agreements : And accept- tQ ing of the Godfather in the Infant's Stead, he " afks, whether he does for fake the Devil, &c. '* Cyprian^ Ep. 7. We renounced the Worlds when we were baptifed. And their Form of Abrenun- tiation was much like ours, as you may fee, Sal- *vian. /. 6. Aug. Ep. 23. and Cyril. C ate ch. My ft. r. where you may fee at large the ancient Form and Manner of Abrenuntiations. " First, you entred into the Church-Porch, *c the Place of the Font or Baptiftery 3 and ftand- " ing towards the Weft, you heard it com- *c manded you, that with Hands ftretched out " you mould renounce the Devil, as if he were " there prefent. It behoves you to know, that a a Type or Sign of this you have in the Old " Teilament. When Pharaoh the moft bitter ^ and cruel Tyrant oppreiTed the free People of ^ the Jews, and God fent Mofes to deliver them *c from the grievous Servitude of the Egyptians -y " the Pofts of the Doors were anointed with the *c Blood of the Lamb, that the deftroying An- *c gel might pafs by the Houfes which had that and what the Guardians in fuch Cafes under- take, the Minors or Pupils are bound, when they are able, to perform 5 for the Law looks up- on them, not the Guardians, as obliged : So did the Church always account, that theie Promifes, which were made by the Godfathers in the Namd of the Child, did bind the Child, as if in Perfon himfelf had made it. And when the Antients did upbraid any Offenders with the Breach of their Promife made in Baptifm, none of thofe, that were baptifed in their Infancy, were fo defperate, as to anfwer fcornfully, It was not I, but my God- fathers,- that promifed 5 and if any mould fo have anfwered, he would have been loudly laught at for that his empty Criticifm. Though this Promife of ' Abrenuntiation made in Baptifm be ancient and reafonable, yet it is not abfolutely neceffary to Baprifm > but when Danger requires Hafte, it may be omitted, as the Church teaches in Private Baptifm > yet if the Child lives, it is to be brought to Church, and this Solemnity to be performed after Baptifm : Rubric at Private Baptifm. Then follow certain fhort Prayers, O merci- fubGod) &c. which I conceive to be the fame iii Subftance with the ancient Exorcifms, which were certain Prayers taken out of holy Scripture, Cyril. j Cat. on the Common-Prayer. 191 Cat. 1 . and compoCed by the Church, Cone. Car- thag. 4. Can. 7. for the difpofleiling of the Per- fon to be baptifed j who being born in Sin is un- der the Devil's Tyranny, from whirfi the Church by her Prayers, endeavours to free him. And Co available they were, that oftentimes thofe, that were corporally pofleiTed, were freed by them, Cyp. Ep. 77. And thereupon Cyril, Nazianzen, Genr nadius, and others, earneftly perfuade not to de- fpife the Church's Exorcifms. That it was anci- ent to ufe thefe Exorcifms before Baptifm, Nazi- anzen in lavacrum, St. Cyprian, Ep. 77, and Gen- nadius witnefs, who fays, that it was obferved, Uniformiter in univerfo mundo, uniformly through- out the World. Next follows the Commemoration of ChriJFs Inftitution of Baptifm , and his Commifllon to his Difciples to baptife. Thus the Priefl reads his Commiffion, and then a£ts accordingly : And be- caufe no Man is fufficient for thefe Things, z Cor. ii. 16. therefore he prays for God's x^iMance and Acceptance of his Miniftration. Then the Pried afks the Child's Name. As under the Law at Cir* cumcifion the Name was given, fo now at Bap^ tifm -, becaufe then we renounce our former Lord and Tyrant, and give up our Names to God as his Servants. Then the Mini Iter baptife s the Child, dipping or fprinkling it, either of which is fufficient, Gennad. Dog. 74. For it is not in this fpiritual Warning, as it is in the bodily, where if the Bath be not large enough to receive the whole Body, fome Parts may be foul when the reft are cleanfed: The Soul is cleanfed after another Manner : Totum, ere dent ib us conferunt divina compendia * a little Wa- ter can cleanie the Believer, as well as a whole- River,, Cyprian, Epift, yj. The old Fafluon was to \$% A Rationale to dip or fprinkle the Perfon thrice^ to fignify the Myftery of the T R I N I TY 3 and the Apoft. Can. yo. depofes him that does otherwife. The Church fo appointed then becauie of fome Hereticks' that denied the Trinity : Upon the fame Ground, after- wards it was appointed to do it but once (fignify- ing the Unity of Subftance in the Trinity) left we fhould feem to agree with the Hereticks that did it thrice. Cone. Toletan. 4. Can. f. This Baptifing is to be at the Font. What the Font is, every Body knows, but not why it is fo calFd. The Rites of Baptifm in the firft Times were perform'd in Fountains and Rivers^ both becauie their Converts were many, and be- caufe thole Ages were unprovided of other Bap* tifteries. We have no other Remainder of this Rite but the Name: For hence it is, that we call our Bap tifteries, Fonts j which, when Religion found Peace, were built and confecrated for the more Reverence and Refpect of the Sacrament. Thefe were fet at firft fome Diftance from the Church, CyriPs Cat. My ft. 1 j after, in the Church- Porch, and that figniricantly, becaufe Baptifm is the Entrance into the Church myftical, as the Porch to the Temple. At the laft, they got in- to the Church, but not into every, but the City- Church, where the Bifhop redded, hence call'd "The Mother-Churchy becaufe it gave fpiritual Birth by Baptifm 5 afterward they were brought into Rural Churches. Wherefoever they flood, they were had in high Veneration. Anaftafius^ Ep. ad Orthodox, complains fadly of the Impiety in his Time, fiich as never was heard of in War, that Men fhould fet fire to Churches and Fonts y and after mentioning the Fonts, cries out > Good God! Chrift-killing Jews, and heathenijh Atheifts^ have without all Reverence entred and defiled the Fonts. j After bnthe Common-Prayer. 15J3 After the Prieft hath baptifed the Child j he receives it into the Congregation, by this So- lemnity declaring that he is by Baptifm made a Member of the Church, i Cor: xii. 1 3 . JVe are all baptifed into one Body. And when he thus re- ceives it, he figns it with the Sign of the Crofs^ as of old it was wont, St. Aug. in Pfal. xxx. and oh the Forehead, the Seat of Blufhing andShame$ that he may not hereafter blufh and be afhamed of the difgraced Crofs of Chrift, Cypr. Ep. f6. By this Badge is the Child dedicated to his Ser- vice, whofe Benefits, bellowed upon him in Bap- tifm, the Name of the Crofs in holy Scripture does reprefent. Whofoever deflres to be fully fa- tisfied concerning theUfe of the Crofs inBaptifm^ let him read the thirtieth Canon of our Churchy Anno 1 60 j. After Thankfgiving for God's gracious ad- mitting the Child to Baptifm, and a moft divine Prayer, that he may lead his Life according to that Beginning ; this Office ends with a grave and pi- ous Exhortation to the Godfathers, to remember their Duty towards the Infant : The like to which you may read, St. Aug. de Temp. Ser. 1 io\ Of Private Baptism* HOUGH holy Church prefcribes the Font for the Place, and Sundays and Holy- Days for the ufual Times of Baptifm, that me may conform* as much as convenient* ly may be, to the Ufages of primitive Antiquity, Q -which 1 94 ^Rationale which is her Aim in all her Services \ and for o- ther Realbns mentioned in the firft Rubric before Baptifm 5 yet in Cafe of Neceflity {he permits, and provides, that a Child may be baptifed in any de- cent Place, at any Time : In fuch Cafes requiring the Performance only of the EJfentials^ not of the Solemnities' of Baptifm y according to the Practice of the Apoftles, who baptifed at any Time, as Occafion required, and in Fountains and Rivers j and according to the Ufe of fucceeding Ages \ Cone. Matifcon. i. Can. 3 . Difi. de Confec. 4. Cap. 1 69 17. Cone. Eliber. Can. 38. Anno 313. Nor can I fee, what can be reafonably objected againft this tender and motherly Love of the Church to her Children, who chufes rather to omit Solemnities, than hazard Souls : Which Indulgence of hers can- not be interpreted any Irreverence or Contempt of that venerable Sacrament 5 but a yielding to juft Neceflity, which defends what it conftrains, and to God's own Rule, I will have Mercy ^ and not Sacrifice^ St. Matth. xii. 7. I f it be objected, that this may be an Occafion of Mifchief, that the Form of Baptifm may be vitiated and corrupted in private, by heretical Minifters, and fo the Child rob'd of the Bene- fits of Baptifm , it is anfwered, that this. is pof- fible , but were it not a great Folly to prevent a poftible Danger by a certain, and to deny all Infants Baptifm, in fuch Cafes, left fome few mould be a- bufed by the Malice of the Prieft ? Which pofc fible, but fcarce probable, Mifchief, the Church hath taken all poftible Care to prevent : For if the Child lives , it is to be brought to the Churchy ( flrfl Rubric in Private Baptifm^) and there the Prieft is to demand, by 'whom the Child was baptifed^ and with what Matter and JVords : And if he per- ceives plainly, that it was well baptifed for the - Subftance, on the Common-Prayer. 19 f Subftance, then fhall he add the ufual Solemnities at Publick Baptifm, that ib the Child may want nothing, no not of the decent Pomp : But if he cannot by fuch queftioning be allured, that it was truly baptifed for EfTentials, then ihall he baptife it thus 5 If thou be not already baptifed^ I baptife thee j as it was ordered, Cone. Carthag. f. Can. 6\ Anno Dom. 438. wmmmmmmmmmmmmwmm Of Confirmation. T is ordered, Rubric 1. at Confirmation, T]H 'that none jhould be confirm' W, till they come to the Ufe of Reafon^ and can fay their Ca- techifm^ for thefe Reafons -> 1. Becaufe they then may, with their own Mouth, ratify and confirm the Promife made for them by their God- fathers. 2. Becaufe they then begin to be in Danger of Temptation, againlt which they re- ceive Strength in Confirmation. 3. Becaufe this is agreeable with the Ufage in Times paft. By- Times paft, we mull not underftand the firffc Times j for then Confirmation was adminiftred prefently after Baptifm 5 but later Times, in which the firft Order hath been of a long Time omitted for thefe Reafons given j and this Order, which our Church obferves, generally received throughout Chriftendom. O % Lest i$6 A Rationale Lest any Man fhould think it any Detriment to the Child, to flay till fuch Years, holy Church aflures us out of holy Scripture, that Children bap- tifed, till they come to Years to be tempted* have no Need of Confirmation, having all Things necef- faryfor their, that is, Children's Salvation, and be undoubtedly faved. The fame fays Antiquity. St. jiugufline, Ser. i. poft Dom. Palmar. Ye are coming to the holy Font, ye Jhall be wafh'd in Baptifm -9 ye /hall be renewed by the facing Laver of Regenera- tion j afc ending from that Laver, ye Jhall be with- out all Sin : Iffo, then fafe \ for bleffed is the Man whofe Iniquities arc forgiven, Pfal. xxxii. i. St. Chryfoftom, Horn. 1 1. in Ep. ad Rom. c. 6\ Quem- admodum Corpus Chrifti fepultum in terra frudlum tulit univerfi orbis falutem, ita £5? noftrum fepul- tum in baptifmo, frublum tulit, juflitiam, fantlifica- tionem, adoptionem, infinita bona -y feret autem & re- furretlionis poftea donum. " The Body of Chriib 44 buried in the Earth brought forth Fruit, name- €i ly the Salvation of the whole World : So our K Body buried in Baptifm hath brought forth w Fruit, Righteoufnefs, San&ifkation, Adoption, u infinite good Things, and fliall afterwards have " the Gift of the Refurre&ion. " It were too long to cite Particulars •, take the Council of Mi- ievis for all, Can. 1. Idee parvuli, qui nihil pecca- torum in femetipfis committere potuerunt, inpecca- torum remijjionem veraciter baptifantur, ut in els' regeneratione mundetur, quod generatione contrdxe- runt. " Therefore Infants, who could not fin " actually, are truly baptifed for the Remiffion " of Sins, that that which they have contracted " by their Birth, might be cleanfed by their fe- " cond Birth. " And the Council pronounces Anathema to them that deny it. But more than all this is the exprefs Words of Scripture, Gal. in. 16. z where on the C o m m o n-P rayer. i 97 where St. Paul proves, that they were the Chih dren of God, for, or ' .hey were baptifed -, if they be Children^ they, are they Heirs of God. Rom. viii. 1 7. And, 1 St. P^. iii. 21 . Baptifm faves us. Again, Gal. iii. 27. ^ w^ 0/ ^00 #.$• /fo which though they be many and great, yet is there noReafon to defpair of obtaining Strength enough to refifl them> for Our Help ft and s in the Name of the Lord^ who hath made Heaven and Earth -, who is iherefore able enough and willing alfo, to help them, that call upon his Name. Blejfed therefore be the Name of the Lord^ henceforth and for ever. After thefe Verficles follows a Prayer, that God would ftrengthen the Baptifed, with the Holy Ghoft the Comforter ", whom they had in their Bap- tifm received as a Sanctifier. Thefe two Ways, to omit others, we are taught in holy Scripture, that the Holy Ghoft may be received j as a San&ifier and Cleanfer in holy Baptifm, Tit. iii. f. He faved us by the wafhing of Regeneration and renewing of the Holy Ghoft : And after Baptifm we may receive him again as a Comforter and Strengthner. The Apoftles, who received him the firltWay in Bap- tifm, are promifed to receive him the fecond -> St. John xvi.7. Aclsx. 8. which was performed, Alls ii. 4. when they were filled with the Holy Ghoft. Then Jhall the Bijhop lay his Hands upon them fever ally : By this Sign certifying them of God's * The Office now begins with an excellent Preface, explain- ing the Nature and End of Confirmation, and a folemn Stipu- lation or Renewal of the baptifmal Vow j . after which thefe Ejaculations follow. Good- on the C o m m o n-P r a y e r. 199 Goodnefs towards them, and configning it upon them. This is the moft ancient and apoftohcal Rite of Confirmation, Acls viii. 17. And by this Name it is known, Heb. vi. z. The Doctrine of Bap- tifms and laying on of Hands. After a moft excellent Prayer for their Con- tinuance in God's Love, and Obedience to him, the Bifhop departs them with a Bleffing. Of fuch Bleflings hath been faid already. This holy Rite hath been too little underftood by many, and therefore too lightly efteem'd and valued : For the Remedy whereof, it may not be amifsto fliew the Benefit of it in thefe Conclufions following. 1. The HolyGhoft was given to Perfons bap- tifed, by the Apoftles Prayers and laying on of Hands, Alls viii. 14, if, t6. Acisxix.6. z. This Gift of the Holy Ghoft fo given, was not only, nor principally, the Gift of Miracles or fpeaking with Tongues. For fir ft, Confirmation is reckoned by St. Paul amongft Fundamentals, Heb. vi. 1, z 9 which were necefiary to all Ages of the Church : But the Gift of Miracles was not fuch ; for that lafted but a while, as Experience hath taught us. Again, Confirmation was admi- niftred to all baptifed Perfons, A&svill. if: xix.o'. But all baptifed Perfons were not to have the Gift of Miracles, 1 Cor. xii. 8, p. To one is given by the Spirit the PFord of Wifdom, to another the work- ing of Miracles : And again, the 2.9th Verfc, Are all IVor hers of Miracles ? It is true, that in the Apoftles Times, the inward Grace of Confirma- tion was attended with Miracles , but it will not thence follow, that Miracles were the principal intended Gift in Confirmation, no more than that the vifible opening of Heaven is the proper Effecl: ofBaptifm5 becaufe at our Saviour's Baptifm, the O 4 Heavens too A Rationale Heavens were fo opened, St. Mattb. iii ; or thai the proper Effect of Preaching is to work Mira-f cles, beeaufe that at the Apoftles preaching Mh racles were wrought, Acls x. 44. In thole firft Times, the Holy Ghoft fell upon Believers, and they fpake with Tongues. Signa erant tempori opportune Thofe Signs were feafonable to thofe Times : Does any Man now expect, that thofe, that receive the Holy Ghoft by our Prayers and Impofkion of Hands, fhould fpeak with Tongues ? And if they do not fpeak with Tongues, is any Man of fo perverfe a Heart, as to fay, that they have not received the Holy Ghoft ? St. Auguftine in Epift . S . Joan Traclrat . 6 . In the Beginning of fpi- ritual and marvelous Difpenfations^ outward Signs appeared^ to confirm the new preached Faith ; but now that the Faith is fufficiently confirmed^ although fuch Miracles be not wr ought ^ yet we receive thofe inward Graces and Virtues^ which were ftgnified and de* pionftrated by thofe Signs. S.Chryfoftom inMatth. Horn. 13. 5. The proper and principal Effect of Con- firmation was, and is, ghofily Strength and Power to refifi Temptations ", as our Church teaches $ Rui brie 1. before the Catechifm. That the Raptifed, when they come to Years, and the Ufe of Reafon, may have, not their Baptifm confirmed (which needs no Confirmation to perfect it) but them«r felves and their Souls, by fome new Virtue and Power, or by an Addition and Increafe of former Graces, by which they may be enabled againft thofe Temptations thatihall affault them* whence it is called Confirmation. Regeneramur ad vitam per baptifmum^ in hoc confirmamur adpugnam. By Baptifm we are regenerated to Life, in Confirma- tion we are ftrengthned to fight againft our Ene- mies : Melchiad* Epift, ad Epifc. Hifp. .about the Year on the Common-Prayer, xor Year 331. In Confirmation the Holy Ghoft is given for Strength, as he was given to the Apoftles at Pentecofr, that Chriftians may boldly confefs the Name of Chrift. Cone. Flor. Tertul. de Bapt. Cypr. Ep« 2. ad Donat. For our fuller Perluafi- on of this, it will be neceflary to confider, that our Lord Chrift promifed to his Apoftles, after they had been baptifed, that When he went awayy he would find them the Holy Ghoft, to be their Com' forter or Strengtbner, St. John xvi. 7, to make ther^ able to bear witneis of Chrift, notwith- standing all the Threats and Terrors of Men, St. John xv. 27 : xvi. 1, 2, 3. And Acls i. f. he promifes them, that, Not many Days hence, they fiould receive the Holy Ghoft, or the Power of the Holy Ghoft 3 whereby they, thatforfook him formerly and fled, fhould be thenceforth embold- ned and encouraged to bear Witnefs to him aU the World over, f.8. ThisPromife was perform- ed at Pentecoft, Acls ii. 4. they were filled with the Holy Ghoft, and began to. fpeak, and to bear Witnefs ofChrift with Courage, jr. 36. This very Promife made to the Apoftles formerly, and per- formed at Pentecoft, belongs to every one of us that are baptifed, Acls ii. 35. Repent and be bap- tifed every one of you in the Name of Jefus Chrift, for the Remiffton of Sins, and ye fhall receive the Gift of the Holy Ghoft : For this Promife of the Holy Ghoft (fulfilled on us, ^.33.) is unto you and to your Children, and to all that are afar off. And what St. Peter here promifes them, was ful- filled by him and the other Apoftles ; for by their Prayer and Impofition of Hands, they received, after Baptifm, the Holy Ghoft, not only enabling them to fpeak miraculoufly, but alfo ftrength- ning and comforting them inwardly, as he did the Apoftles. For the fame that was promifed to the 2ox A Rationale the Apoftles, belonged to them and their Chil- dren, and was given by Impofition of Hands. Now that, which was promifed to the Apoftles, was principally ghoftly Strength and Comfort, on which that Gift of Miracles was an Attendant, as we have feen : This then is the principal Effect of Confirmation $ the Gift of the Holy Ghofl by way of Eminence, Acls ii. 38. Hence this Phrafe, Full of the Holy Ghofl ^ is interpreted by Scripture to be the fame in Effect with this, Full of ghoftly Courage and Strength ', A 'els iv. 8, 31. They were all filled with the Holy Ghofl , and fpake with Bold- nefs the Word of the Lord, AcJs vii. 5*5*. and A els vi. f . Stephen full of Faith and the Holy Ghofl ^ that is, full of Faith and Power, f. 8. 4. This Office of Confirmation, as well as that of Baptifm, is to continue in the Church, as long as that fhall be militant here on Earth. For St. Paul, Heb.v'i. 1, z. joins them together, calling them Fundamentals > and a Fundamental in one Age is fo in another. Befides, we have feen, that Confirmation was the Means ufed by the Apoftles, (and doubtlefs not without their Lord's Direction and the Guidance of his Spirit,) for conveying the Floly Ghofl: the Comforter into Perfons baptifed : And fincie that all Ages have as much Need of that ghoftly Strength, as the. Age of the Apoftles had 3 and that the Promife of it belongs to us all, as well as to them, formerly hath been proved : And fince that we find no o- ther Means appointed inftead of Confirmation, for the conveying of the Gift of the HolyGhoft, then given by Confirmation 3 it remains, that we conclude, that Confirmation is ftill to continue. And fo the Church Catholick hath taught us, both by her Doctrine and Practice -, as may be feen by the Quotations cited above. THAT on the Commo n-P rayer, 203 THAT BijhopS) who fucceed the Apoftles^ are to be the Minifters of this holy Rite^ hath been Jhewn above. in i.^.ji.j..j..ji.;-.j«ji.;.-j....2-i.;..ji»j..^.; O/Matrimony. IRST, holy Church inftructs us in the Ends of Matrimony, which are three : i . The Procreation of Children. z. A Remedy again ft Sin. 3. A mu~* tual Help to each other. Then the Priefr, requires the Parties to be married, by the Terror of the dreadful Judgment-Day, to declare, if they know any Impediment, why they may not be lawfully married ? which is as much Care and Caution, as can be ufed by thofe, that are not able to difcern the Secrets of the Heart. Then follows the. Contract in the future Tenfe, where- by thefe Perfons mutually promife to the Pried:, God's Minilter, before the Congregation, to en- ter into that holy State of Wedlock, and ir.ri6t- ly to keep thofe facred Laws of Marriage, which Almighty God hath ordained. This is that, as I conceive, which St. Auguftine de Gen. ad lit. 1. n. c. 4. calls Votorum folennitatem^ the Solemnities of Vows and Promifes^ which was in his Time, and formerly, an ufual Ceremony of Marriage. And of very good Ufe is this Solemnity j for by this have the Perfons bound themfelves to their Duty, by all the Obligations, that a facred folemn Vow or Promife can lay upon the Soul. Then zo4 A Rationale Then the Prieft afks, Who gives this Wqman to be married to this Man ? This was the old Cuftom,- that the Bride fhould be given by the Father or Friend, Auguftine de Gen. ad lit. 1. 1 1 . c. 41 . to which St. Paul may be thought to allude, 2. Cor. xi. z. I have efpoufed you to one Hufband, that I might prefent you as a chaft Virgin to Chrifi j and Pfal. xlv. 14. "The Queen, the Spoufe, fhall be brought to the King. The Reafon of this, faith learned Mr. Hooker , L.f. Eccl. Pol. Seel. 73. was, That in ancient 'Times all Women, which had not Hujbands or Fathers to govern them, had their Tu- tors, without whofe Authority there was no Act, which they did, warrantable 5 and for this Caufe they were in Marriage delivered unto their Huf- bands by others. Which Cuftom retained hath ftill this Ufe, that it puts Women in mind of a Duty, whereto the very Imbecillity of their Sex doth bind them, namely to be always dire tied and guided by others. Whether this were the very Caufe of this Cuftom, I will not determine, nor what elfe was : But whatfoever was the firft Caufe of it, this is certain, that it is a decent Cuftom. For it cannot be thought fit, that a Wom'an, whofe chiefeft Ornament is Modefty and Shamefacednefs, fhould offer herfelf before the Congregation to Marriage with any Perfon, but fhould rather be led by the Hand of another and given by him. After the Marriage it felf, the Man puts a Ring upon the Woman's Finger. The Ring hath been always ufed, as an efpecial Pledge of Faith and Fidelity. Nothing more fit to ferve, as a Token of our purpofed endlefs Continuance in that, which we never ought to revoke j and there- fore fitly ufed in Marriage, which is a Contract not to be diffolv'd but by Death. Aurum nulla nor at, prater uno digito, auem Sponfus oppignorajfet pronubo on the Common-Prayer. 205- pronubo annulo. No Woman was permitted to wear Gold, fave only upon one Finger, which the Hufband had faftned to himfelf with a Wed- ding-Ring. This he puts upon the fourth Finger of the Left-hand) becaufe there is a Vein that goes from thence to the Heart > by which is Signified, that the Love fhould be hearty, fay fome Ri- tuals. Then follows, With my Body I thee wor- Jhipj 6cc. " For the better understanding of this " Phrafe, we muft know, that anciently there were " two Sorts of Wives j one whereof was called " the primary or lawful Wife -y the other was cal- " led the Half-wife, or Concubine. The Diffe* * and the Prieft having fealed and ratified all, as it were, with God's Seal, which no Man muft break:} he pronounces them Man and Wife, in the Name of the Father, Son0 and Holy Ghofi. Which Proclamation, or pro- nouncing of the married Perfons to be Man and Wife* thus in the Church by the Prieft, was one of on the Common-Prayer. 207 of thofe Laws and Rites of Marriage, which the Church received of the Apoftles. Evar. Ep. ad Epifc.Jfric. Anno no. Then the Prieft bleffes them folemnly, ac- cording to the' old Rules, Cone. Carthag. 4. Can. 1 $. Of the Efficacy of which Blcffings hath been faid formerly. After this follows the cxxviiith Pfalm, which was xht Epithalamium^ or Marriage- Song, ufed by the Jews at Nuptials, fays Mufculus in Loc. Then pious and devout Prayers for the married Pcrfons, and laftly the COMMUNION. Such religious Solemnities as thefe, or fome of thefe, were ufed by the Jews at Marriages : For their Rites and Ceremonies of their Marriage were publickly performed with Blefllngs and Thankfgivings 5 whence the Houfe was called the Houfe of Praife, and their Marriage- Songs Hillulim, Praifes. The Bridegroom's intimate Friends fung the Marriage- Song, who are called Children of the Bride-Chamber, St. Mat. ix. if. Godwin of the Jews Marriages. The primitive Chriftians had all thefe, which we have: The Pcr- fons to be married were contracted by the Prieft 5 the Marriage was fqlemnly pronounced in the Church $ the married Couple were blefled by the Prieft j Prayers and Thankfgivings were ufed, and the holy Communion adminiftred to them. And thefe religious Rites, the Church received from the Apoftles, fays Evarift. Ep. ad Epifc. Afr. Anddoubtlefs highly Chriftian and ufefui thefe So- lemnities are : For firft, they beget and nourifti in the Minds of Men, a reverend Efteem of this holy Myftery, Ephef. v. 3 z. and draw them to a greater Confcience of Wedlock, and to efteem the Bond thereof a Thing which cannot without Impiety be diflblved. Then are they great Helps to the Performance of thofe Duties, which Go4 io8 A Rationale God Almighty hath required in married Periorisj which are fo many, and thofe fo weighty, that whofoever duly confiders them, and makes a Confcience of performing them, mull think it needful, to make Ufe of all thofe Means of Grace^ which God Almighty hath appointed. For i£ we duly confider the great Love and Charity^ that this holy State requires, even to the laying down of Life : Hufbands love your Wives, even as Chrift loved the Church, and gave him/elf far it$ Ephef, v. if. or the weighty Charge of the Edu- cation of Children, which, if well performed, procures a BlefSng, and an Advantage to Salva- tion, I 'Tim. ii. if. She Jhall be faved in Child- bearing, if they continue in Faith and Charity ', Scc« fo if it be carelellly perform'd, it procures a moil: heavy Curfe, t Sam. ii. ip, 31, &c. Or laftly* the Chaftity and Holinefs necefTary to that State of Marriage, heightned now up to the Repre- fentatjon of the rriyftical Union of Chrift with his Church, Eph. v. }2. This is a great Myftery, but I [peak concerning Chrift and the Church j to which holy Conjunction our Marriage, and all ouf Works and Affections in the (ame, fhould corre- fpondandbe conformable: I fay, if we confider; all thefe duly, can we think, we rriay fpare any of thofe divine Helps to Performance j whether they be Vows and holy Pfomifes to bind us, or our Father's and Mother's, God's, and the Church's Bleffings, or holy Prayers for God's Affiftance j of/ laftly, the holy Communion, that great Strength- rier of the Soul ? If Men's Vices and Licenti- oufnefs have made this holy Service feem unfeafon- able at this Time i Reafon would, that they fhould labour to reform their Lives, and fludy to be ca-* pable of this holy Service 3 and not that the Churchv {ho\M on the Common-Prayer, top fhould take off her Command for the receiving of the holy Communion, for their unfpeakable Good. For would Men obferve God's and the Church's Commands, and enter into this holy State y not like Beafts, or Heathens at the beft, but like Chriftians with thefe religious Solemnities, the Happinefs would be greater than can eafily be ex- prelTed. / know not, which Way I jhoulcl be abley to fl)ew the Happinefs of that Wedlock, the Knot whereof the Church doth faften, and the 'Sacrament of the Church confirm, faith Tertullian, 1. z. ad Uxor, Vif tat ion of the SICK. H E Prieft entring into the fick Man's Houfe, mail fay, Peace be to this Houfe : So our Lord commanded, St. Luke x. f . And if the Son of Peace be there, his Peace JJoall reft upon it. Then kneel- ing down, he fays thofe Prayers and Ejaculations following y which whofoever reads and confiders impartially, fhall find them to be both very pious and fuitable to the Occalion. Then Jhall the Prieft exhort the fick Per/on after this Manner. The Prayers are all prefcribed, but the Exhortation is left arbitrary to the Dis- cretion of the Prieft, who can hardly be thought to make a better. Then fioall the Priefi examine the fick Per [on concerning his Faith, whether it be Chriftian. And this is very neceiTary ; for if that be wrong, all is wrong. Chriftian Religion confifts in thefe two, a right Faith and a righteous Life > and as P a 210 A Rationale a right Faith without a righteous Life will not fave, fo neither will a righteous Life, without a right Belief. He that hath faid, Do this, and live, hath faid, Believe, and live : And how can we think him fafe, that lives indeed juftly, but blaf- phemes impioufly ? Cyril. Cat. f . This then is a principal Interrogatory, or Queftion to be put to the fick Perfon, whether he believes as a Chriftian ought to do ? And this he does by rehearfing to him the CREED. And there can be no better Rule to try it by : For whatfoever was prefigured in the Patriarchs, or taught in the Scriptures, or foretold by the Prophets, concerning God the Father, Son, and Holy Ghoft, is all briefly con- tain'd in the Apoftles Creed. St. Auguftin Ser. de Tem. 137. This Creed is the Touch ft one to try true Faith from falfe ; the Rule of Faith, contrary to which no Man may teach or believe. Rufjin. in Symb. Tertullian de praefcrip. This the Catholick Church received from the Apoftles. Holding this Rule, we floall he able to convince all Hereticks whatfoever, that they departed from the Truth. Ire- nxus, 1. 1. c. 3, 6c ip. I n the next Place, holy Church directs the Prieli, to examine the fick Perfon concerning his Life and Converfation -, efpecially concerning thefe two Particulars. 1 . Whether he forgives all the World, z. Whether he hath fatisfi:d all Inju- ries done to others : Without which, the Medicine of Repentance, which is neceflary to the fick Perfon's Salvation, will not profit him. For the fir ft, our Saviour tells us, St. Mat. vi. 14. that unlefs we forgive others, neither our Perfons nor our Prayers will be accepted : God will not forgive us. And for the fecond, Non rcmittetur peccatum, nifi reftituatur ablatum \ Repentance without Re- ftitution and Reparation of Injuries cannot be true and vn the C o m m o n-P rayer, 211 •andferious} or if it can, it cannot profit, Auguftinj Ep. f . For if he that is injured by another cannot be forgiven of God, unlefs he forgives him that in* jured him j how can he that injures other "j, and does not make them Reft itut ion, hope for Pardon ? S. Chry- foftom, Horn. if. in St. Matth. The Prieft there- fore is to advife him, that wherein foever he hath injured any, he floould make Satisfaclion to the ut- termoft of his Power. By the uttermoft of his Power, is not meant, that he mult give to the in- jured Perfon all his Eftate, nor that he muft re- ftore Four-fold for Injuries done (which was required in fome Cafes under Mofes's Law, by Way of Punifrimenr, rather than Satisfaclion) but that he be careful to the uttermoft of his Power, that the Perfon injured be fo repaired, that he be no Lofer by him $ which is all, that by the Law of Juftice, which commands to give every Man their Due, is required, Ezek. xxxiii. 14, if. When I fay to the Wicked, he jhall furely die : If he turn from Sin, if he reftore the Pledge, give again that he hath robbed, ( it is not, if he reftore Four- fold, but if he reftore that he hath robbed ) he Jhall furely live. T h e n the Prieft is to admoniiTi the fick Per- fon to fettle his Eftate, for the difcharging of his own Conference, and Quiet nefs of his Executors. But holy Church exhorts Men to do this Work in their Health -, that when they are lick, they may not be troubled about the World, but may be- ftow their whole Time and Care, as it is fit, about fettling and fecuring their future Eftate. And were Men pofTeft with that Fear and Trembling that St. Paul fpeaks of, Phil. ii. 1 z. they would be careful to gain all the Time, that might be, then to work out their Salvation. Pz The H2 A Rationale The Minifter may not forget to move the fick Perfion, and that moft earneftly, to Liberality to- wards the Poor. This is to have Mercy upon our own Souls, fays St. Auguftin, or Chrifium fcribere haredem, to make Chrift our Heir. Ealfam. in No- mocan. c. z. For when the Poor receives from us, Chrift ftands by, and reaches out his Hand to receive with them. In as much as ye have done it to one of thefe little ones, ye have done it to me, St. Matth. xxv. 40. And as it is always' necefTary to be put in Mind of this Duty , fo efpecially at this Time of Sicknefs : For then we are failing, and therefore moft necefTary it is then, to make Friends of the unrighteous Mammon, that, when we fail, they may receive us into everlafting Habitations , St. Luke xvi. p. Then we are going to give up our Account to God y and therefore then moft necefTary it is, to do the beft we can, to procure a gracious Abfolution at the Day of Judgment. Now nothing feems more powerful with God to procure that, than Liberality to the Poor : Come ye blefifed, for I was hungry, and ye gave me Meat9 St. Matth. xxv. 34, 35-. Here fhall the fick Per/on make a fpecial Con- fefifion, if he feel his Confidence troubled with any weighty Matter. It fhould be considered, whether every deadly Sin be not a weighty Matter. After which Confefjion the Prieft fijall abfiolve him. After which, follows a moft excellent Prayer or two, and the feventy firft Pfialm, all very fit to a fick Perfon's Condition y as will appear, without an Interpreter, to the attentive Reader. A moft ex- cellent and pious Bcnediclion of the Prieft con- cludes all j and fo ends this Office. Of on the Common-Prayer. 215 ¥0000003003000063009090001' Of the Communion of the SIC K. H E Church's Care for the Sick ends not here : For, befides all this, ilie appoints, that if the fick Perfon de- fires it, the Prieft may communicate him in his private Houfe, if there be a convenient Place, where the Curate may reverently minifler. Rubric before private Communion of the Sick. So was the antient Decree of the holy Church. Cone. Nic. Can. 13. Cod. Eccl. univer. Generaliter omni cuilibet in exitu pofito, £5? Eucha- rifti for Inftance, Ab- folution (of which Albaffmaus underftands this Canon) is Reconciliatio Altaribus, a Reconcilia- tion to the Altar, or Sacraments, as it was anti- er- lv called, a fitting or qualifying of the Com- municant for the holy Eucharift $ and therefore to go before it, as the feventy fixth Canon of the fourth Council of Carthage directs -> and for Alms, they are Part of the Fruits of Penance, and fo ne- cefTary to fit us for Abfolution 5 and Baptifm is Janua Sacrament or urn, the firft Admiffion into Chrift's Church, which gives the firft Right to the Communion and- Sacraments of the Church j and therefore all thefe being precedaneous to the holy Eucharift, cannot be cali'd any of them ul- timum viaticum, the iaft Provifion, but only the Eucharift it felf. Eefides,, in the laft Part of the Canon there is exprdly mentioned, the Participa- tion of the Eucharift, which muft be the fame with the Viaticum iri the firft Part, as may appear by this : The Canon immediately before this had directed, that Penitents, efpecially thofe of the firft or fecond Degree, mould fulfil the Church's Tax, before they were received to the Church's Prayers : But if thofe fhould fall into Danger of Death, the antient Canon mail be obferved (faith this Canon in the Beginning ) that they fhall be admitted, notwithstanding the former Canon, to the laft Viaticum. The Reafon is given in the lat- ter Part of this Canon : Bccaufe that to every one "whatfoever, that fhall in Danger of Death defire £he Eucharjft, it fhall be given to him, if he be fpund fit to receive \l, This could be no Reafon on the C o m m o n-P rayer, 2 x y of the former Part of the Canon, namely, of giv- ing the laft Viaticum to Penitents in Danger of Death, unlefs that Viaticum and the Eucharift here be all one. To that which may be objected, that this Viaticum cannot be the fame with the Eucha- rift, mentioned in the laft Part of the Canon 5 be- caufe this Viaticum here is allowed to Perfons in Danger of Death without any Examination, but the Eucharift is granted to Perfons in the fame Danger, with this Exception, if the Bifhop after Examination fhall find him fit j it may be an- fwered, that notwithstanding this, the Viaticum and the Eucharift may be all one 3 for" the Canon in the firft Part, where it allows it to Perfons in Neceffity, without Examination, fpeaks only of Penitents, who had already undergone the Exa- mination, and had received their Penance, and fubmitted to the Church's Difcipline, and fo pro- fefled themfelves truly Penitents, and were, in fuch Neceffity defiring the Eucharift, in the Judgment of Charity, mppofed fit to receive it 3 though the Church denied the fame to them, when there was no fuch Neceffity, for the Maintenance of holy Difcipline, and in Terror of Offenders. But ' generaliter de quolibet) for every one that fhould defire it, before he had given Teftimony of his Repentance, there could not be fufficient Ground of Charity to believe fo well 5 and therefore they were to be examined by the Bifhop, or fome o- thers by his Appointment. So then I think, the Canon may be interpreted thus, of the holy Com- munion, without any Contradiction ; and that it ought to be fo underftood, may, I think, be con- cluded by thefe Teftimonies following, Cone. Herd, Can.f. Conft. Leon. 17. And moft clearly by St. Cyprian^ Ep. 5-4. " After Confultation we have " determin'd, that thofe that have fallen in Time P 4 "of ii6 A Rationale cc of Perfecution, and have defiled themfelves a with unlawful Sacrifices, friould do full Penance : " Yet if they were dangerouily fick, they fhould tc be received to Peace. For divine Clemency " does not fuffcr the Church to be fhut againit " them that knock j nor the Succour of faving " Hope to be denied to thofe, that mourn and *c beg it, nor to fend them out of the World " without Peace and the Communion. This is exactly agreeable to that Canon of Nice. What Communion that was, he tells us foon after j cc that thofe, whom we perfuade to fight man- M fully under ChrinYs Banner, and to refift even Ci to Blood, may not be left naked and unarmed, cc but be defended with the Protection of the 4t Body and Blood of Chrift > which for this *c Caufe was inftituted, that it might be a Strength *c and Defence to them that* receive it. How " fhall we teach them to Hied their Blood for i, the Confiftentes y they might flay after the retl of the Penitents were gone out, and pray with the Faithful, but not receive the holy Sacrament, f. Msls^cvler, Commumcantes, they were received to the Parti- cipation of Sacraments, but were flill to wear fome Marks of Penance, 'till by Prayers and In- treaties they had obtained the full Communion of the Church's Favours and Honours, fays Goar. in Euch. Gr^ec. Thefe feveral Degrees were poor Penitents to go thro' in the Greek Church, and as much Affliction in the Latin? unlefs the Bifhop ' ftiould on the Common-Prayer. 219 fhould think fit to remit any Thing of it, before they were fully admitted to the Church's Favour 5 but if any of thefe were defperately Sick, holy Church took Care, that upon their Defire they fhould have the Church's Peace by Abfolution, Cone. Carth. 4. Can. 76. and 78. and the holy Com- munion, fays the fame Canon, and Cyprian. Ep. f 4. left they fhould want that great ftrengthening and refreshing of their Souls, in their laft and greateft Neceflky. Provided neverthelefs, that if they fhould recover, then they fhould refume their fe- veral Places and Degrees of Penance they were in before, and go thro' and perfect their Talk of Pe- nance > which having done, they fhould receive TJltimani Reconciliationem, their laft and higheft Re- conciliation 3 a Favour which was denied to fome, that had been admitted to the Sacrament of the Eucharift, as you may fee, Cone. Vafc. z. Can. z. This laft Reconciliation was a folemn Abfolution from all the Church's Cenfures and Penances, by the laying on of the Hands of the Bifhop, and fbme of his. Clergy, fays Cyprian lib. 2. Ep. 14. A Declaration to all the Church, that they were received not only to neceffary Viatica and Aflift- ances, fuch as the former Abfolution, mentioned Can. 76. Cone. Carth. 4. and the holy Sacrament of the Eucharift were 5 which they were permit- ted to receive in Cafe of Neceflity -, but alfo to all the Honours and Solemnities, and Privileges of the Faithful, quite free from all Brands and Marks of Penitents. They were reftored Legitime Com* imtnioni) to the Canonical and Legitimate Com- munion, Cone. Orang. Can, 3, they might offer with the Faithful, and their Offering be received by the Church , and they might receive the Kifs gt Peace, and all other Favours of the Church. This that hath been faid, may help us to under- ftand 2io A Rationale Hand the true Meaning of the fo much-contro- verted Canon of Orange before- mentioned, together with the feventy eighth Canon of Cone. Garth. 4. <£tri recedunt de corpore, &e. " They that after "^Penance received, are ready to depart out of a this Life j it hath pleafed, that they mall be " received to the Communion, without the recon- " ciliatory Impoiition of Hands : " That is, they {hall be admitted to the Communion, without that laft, outward, folemn Abfolution in the Court of the Church > which Balfamon rightly calls xalaX- Xaywv, the full Reconciliation to the Church's Honours and Dignities, rrroi XuVw twv £7ri1ifjtra)v, a looting of the Church's Cenfures -7 which thofe Penitents in Cafe of Extremity could not receive j becaufe, as by the Canons appears, they were, i( they recovered, to return to their feve- ral Talks of Penance again, 'till they had fulfilled them. It was enough for them to be reconciled to the Altar and Sacrament, by the Abfolution in foro Cecil, in Heaven's Court. The Power of which was granted to the Apoltles and their Sue- ceflbrs, St. John xx. JVhofe Sins ye remit, &c. Which Balfamon calls ^a'g/v, or the Abfolution from Sin > and this they were to receive Can. j6. Cone. Carth. 4. and after that the holy Eucharifl. And this, fays the Canon of Orange, was furlicient for a dying Man's Reconciliation, according to the Definition of the Fathers. And this the Church of England provides for all dying Men, that fhall defire it. And . infinitely bound to their Mother, for this her Care, are all true Sons of the Church. For thrice happy Souls are they, who mail have the Happinefs at their laft and greater!: Extremity, worthily to receive the Reconciliation and the holy Communion, the Bread of Heaven, the Blood o"f God, our Hope, our Health, our Light, our Life. 4* F°r. on the C o m m o n-P rayer. 221 For if we jhall depart hence guarded with this Sa- crifice^ we Jhall with much holy Boldnefs afcend to the holy Heavens, defended, as it were, with golden Arms, fays St. Chryfoflom. W e have feen the Church's Care to provide all NecefTaries for a fick Perfon's Salvation : It were an happy Thing, to fee in the People an anfvverable Diligence in theUfe of thefeghoftly Offices; that they would, when they are Sick, fend for the Prieft -9 not verbally only to comfort them, by re- hearfing to them comfortable Texts of Scripture, whether they belong to them or not (which is not to heal the Sick, but to tell them that they have No need of the fpiritual Phyfician, by which Means precious Souls perifh, for whom Chrift died:) but tofearch and examine the State of their Souls, to mew them their Sins, to prepare them by ghoftly Counfcl and Exerciies of Penance, for Absolution, and the holy Communion y whereby they might indeed find Comfort, RemifTion of Sins, and the Holy Ghoft the Comforter. And this mould be done, while the fick Perfon hath Strength and Ability to attend and join with him in thefe holy Services. There is an excellent Canon to this Purpofe, Decretal. Ub.f. tit. 38. Cap. it,. By this prefent Decree we ftriclly charge and command all Phyficians, that when they Jhall be called to feck Per- fons, they firft of all admonijh and perfuade them to fend for the Phyficians of Souls, that after Provi- Jion hath been made for the fpiritual Health of the Soul, they may the more hopefully proceed to the Ufe of corporal Medicine : For when the Caufe is taken away, the Effecl- may follow. That which chiefly occafioned the making of this good Law, was the fupine Carelefsnefs of fome fick Perfons, who ne- ver ufed to call for the Phyfician of the Soul, till the Phyfician of the Body had given them over. And Ill A R ATIONALE And if the Phyfician did, as his Duty was, time* ly admonifh them to provide for their SouPs Health, they took it for a Sentence of Death, and defpair- ed of Remedy, which haften'd their End, and hinder'd both the bodily Phyfician from working any Cure upon their Body, and the ghoflly Phy- fician from applying any effectual Means to their Soul's Health. It is good Counfel that Ecclus. gives, Chap, xxxviii. p. where we are advifed, not firfl to fend for the Phyfician, and when we defpair of his Help, and are breathing our laft, then to fend for the Prieft, when our Weaknefs hath made him ufelefs *, but firfl to make our Peace with God by ghoftly Offices of the Prieft, and then give place to the Phyfician. Which Method our Saviour hath taught us alfo by his Method of Cure 5 who, when any came to him for bodily Cures, firfl cu- red the Soul of Sin, before he healed the bodily Infirmity : Teaching us, that Sin is the Caufe of Sicknefs, and that Cure firft to be look'd after. And by thus doing, we may poffibly fave the Body without the Phyfician, St. James v. 14. Is any fick, Jet him fend for the Elders or Prieft s of the Church ', to pray over him -> and the Prayer of Faith /hall fave the Sick. But if he fails of that bodi- ly Cure by thefe Means, yet he may be fure to ob- tain Remifrlon of Sins by their Means : If he hath committed Sins, they Jhall he forgiven him, jr. if. by the Benefit of Absolution j fo the Words im- port. For d'jiafliou, Sins, being a Fasminine Plu- ral, feems not to agree with the Verb apsOn'jslcw, it fhall be forgiven, of the lingular Number, and therefore this Word more properly feems to be rendred imperfonally thus, If he hath committed Sins, Pardon or Abfolution fimll be given him : And fo by this Means the fick Perfon fliall be fure, if not to fave his Body, yet at leaft to fave his Soul. 4- There ^/^Common-Prayer. 223 There was an antient Canon, which that it might be duly practifed and obferved, mull be the Wifh of all good Men. It is. Can. 7. Cone. Aurelian. 5*. ut qui pro quibufcunque culpis'in carce- ribus deputantur^ ah Archidiacono feu a Proepojito Ecclefice diebus fingulis Dominicis requirantur, ut ne- cejfitas vinclorum^ fecundum praeceptum divinum^ mi- ferkorditer fublevetur : That all Prifoners, for what Crime foever, {hall be call'd for and vifited by the Arch-Deacon or Bifhop of the Church, every Lord's-Day, that the NecefTities, bodily and ghoft- ly, of the Prifoners, according to God's Com- mand, may be mercifully relieved. The Neglect of which Duty, how dangerous it is, we may read, St. Matth. xxv. 43. G0, ye curfed^for I was fick and in Prifon^ and ye vifited me not. The Rubric at the Communion of the Sick, directs thePrieft to deliver the Communion to the Sick > but does not there fet down, how much of the Communion- Service {hall be ufed at the deli- vering of the Communion to the Sick * ; and there- fore feems to me to refer us to former Directions in Times paft. Now the Direction formerly was this : If the fame Day that the Sick is to receive the Communion, there be a Celebration of the holy Communion in the Church -y then fhall the Prieft refervc, at the open Communion, fo much of the Sacrament of the Body and Blood, as mail ferve the fick Perfon, and fo many as mall communi- cate with him 3 and as foon as he may conve- niently, after the open Communion ended in the Church, mail go and minifter the fame, firft to them, that are appointed to communicate with the * The Rubric now directs the Prieft, to adminifter accord- ing to the Form prefcribed for the My Communion, begin- ning at, Te that do truly, &c. Sick, 214 ^ Rationale Sick, if there be any \ and laft of alLto the Sick. But before the Curate diliributes the holy Com- munion, the appointed general Confeffion, in the Communion-Service, mud be made in the Name of the Communicants, the Curate adding the Ab* folution, with the comfortable Sentences of Scrip- ture, following in the open Communion immedi- ately, and fo proceed in the Communion-Service to the End of the Confecration and Diftribution : And after the Communion ended, the Collect is to be ufed, which begins : Almighty and ever- living God, we mo ft heartily thank thee, Stc. But if the Day, wherein the lick Perfon is to receive the Communion, be not appointed for the open Communion in the Church, then upon convenient Warning given, the Curate fhall come, and vilk the lick Perfon Aforenoon : And cutting off the Form of the Vilitation at the Pfalm, In thee, O Lord, &c. fhall go llrait to the Communion •, that is, after he hath faid the Collect, Epiftle and Gof- pel there directed, he fhall go to the Communion- Service. Rubric 3. in the Communion of the Sick in King Edward the fixth's fir ft Liturgy. *^^^!^^^^^^^^^*^^^^ Of Burial. H E Prieft meeting the Corps at the Church- Yard, Jh all go before it to the Grave, faying or linging, / am the Refurreclion and the Life. This, in Triumph over Death, O Death, where is thy Sting ? O Grave, where is thy Victory ? Thou may'lt awhile hold the Corps -, but on the C o *A m o n-P rayer. 225 but he that is the Refurrection and the Life, will make the dead Man live ag^in. Therefore "Thanks be to God, who gives us this Victory, through Jefus Chriji our Lord. Much after this Sort did the An-, tieuts y Hierom. Epift. 30. ad Ocean. de-Fabiola. Chry/bjhm, Horn. 4. in Hebr. Quid fib 1 volant ifice Lampades tarn fplendidg ? nonne ficut Athletas Mot tuos comitamur ? quid etiam Hymni ? npnne ut JDeum glorificemus, quod jam coronavit difcedentemr quod a labor ibus liber avit, quod libe: - atum a timbre apud fe habeat ? What mean the bright burning Torches? do we not follow the Dead like Champions? what mean the Hymns ? do we not thet eby glorify God, for that he hath crowned our departed Brother^ that he hath freed him from Labours, that he hath him with himfelf, freed from Fear ? All thefe are Expreffions of Joy, whereby we do in a holy Valour laugh at Death, faith Chryfofiom there. And this is Ghriftian-like, whereas if we be fad a*">d deject- ed as Men without Hope, mortem Chrifli, qua mors fuperata eft, calummamur y we difgrace the Death of Chrift, that hath conquered Death : And Hea- thens and Atheifts will deride us, faying, how can thefe contemn Death, that cannot patiently behold a dead Friend ? Talk, what you will of the Refurrec- tion, when you ate out of Paffion, it is no great Matter, nor perfuades much; but fhew me a Man in Pajfton of Grief for the Lofs of his Friend, playing the Philofopber, and triumphantly finging to God for his happy Deliverance, and I will believe the Refurreclion. Of fo good Ule are fuch trium- phant Hymns at this Timej and of this Sort are the three firit. When they come to the Grave, while the Corps is made ready to be laid into the Grave, the Prieft ft ball fay or fmg, Man that is born of a IVo- man, Sec, doling with a mod devout Prayer for CL Grace n6 A Rationale Grace and Affiftance in our lafi Hour ; a Prayer very fuitable to fuch a Time, and fuch a Spectacle before us. Then they commit the Body to the Earth ( not as a loit and perifhed Carcafs, but as having in it a Seed of Eternity) in jure and certain Hope pf the Refurreblion to eternal Life. This is to bu- ry it Chriftianly > the Hope of the Refurre&ion being the proper Hope of Chriftians. Such was the Chriftian's Burial of old, that it was account- ed bot*h an evident Argument and Prefage of the Refurre&ion -, and an Honour done to that Bo- dy, which the Holy Ghofl had once made his Temple for the Offices of Piety. Auguflin de Chit. Dei) 1. i. c. 13. After follows another triumphant Hymn. * Then a Leflbn out of St. Paul to the fame Pur- pofe; then a Thankfgiving for that our Brother's fafe Delivery out of Mifery : Laftly, a Prayer for his and our Confummation in Glory, and joyful Abfolution at the laft Day. By all which Pray- ers, Praifes, and holy Leffons, and decent Solem- nities, we do glorify God, honour the Dead, and comfort the Living. u Take away thefe Prayers, u Praifes, and holy Leflbns, which were ordain- " ed to (hew at Burials the peculiar Hope of the " Church concerning the Refurre&ion of the " Dead j and in the Manner of the dumb Fune- " rals, what one Thing is there, whereby the wnen he hears us pray for a happy and joyful Refurrectiori to Glory , by all thefe he mult be convinced, that we do believe the Refurrcction, which is a principal Article of Chriftiau Faith > and the fame may be the Means to convince him alfo, and make him believe the fame, and fo fall down and worjbip God. And this is according to St.P^/'sRule, 1 Cor.xiv. 23, 24, 2f ', who thence concludes, that all our publicic religious Services ought to be fodone, that the Un- learned or Unbeliever may be convinced, and brought to worjljip God. For the due Performance of thefe holy pub- lick Services, aPrieff,, ordained for Men in Things pertaining to God, Heb. v. 1. is required by the Church y as it ought to be, and as it was of old. St. Chryfoftomy Horn. 4. in Hebr. Ambr. Scrm. 5>o. I t was an ancient Cuftom, after Burial, to go to the holy COMMUNION, unlels the Of- fice were performed after Noon. For then, if Men were not Faiting, it was done only with Prayers, Cone. Carthag. 2. Can. 29. Funeral Doles alfo were an ancient Cuftom. St. Chry/ojlom, Horn.. 32. in Mattb. Q.Z Tbankf- 2l8 A Rationale Thankfgiving of Women after Child-birth, commonly called A Churching of Women. HE Woman, when fhe comes to give her Thanks, fhall kneel near to the Place where the holy Table ftands : But in the Church oiRorne, fhe was to kneel at the Church-Door. The Woman may come to give her Thanks, whenfoever {he fhall be able, Decretal, 1. 3. tit. 4. But if ihe be likely to live, fhe is required by the Civil Law, according to the Tradition of the Church, to forbear the coming to partake of the holy Myftery forty Days after the Birth : Not for any Unholinefs in the Woman, or Incapacity of receiving the holy Myfteries at that Time* (for if there be Fear of Death, fhe may receive them, as foon as ihe pleafes after the Birth ) but for fome fecret Reafons in the Law, which are fet down, Conftit. Leon. 17. The Woman that is to be churched, is to have a Veil : And good Reafon j for if, as St. Paul, 1 Cor. xi. fays, Every Woman, when Jhe prays in publick, ought to have a Veil, or Covering on her Head, in Token of her Modefty and Subjection : Then much more, when fhe is to fit in a more eminent Place of the Church, near to the holy Ta- ble, apart from the reft of her Sex, and in the pub- lick View, ought fhe to have fuch a Veil or Co- vering. Nor can it be deemed unreafonable for her at that Time to have a Veil or Habit diftincl: from on the Common-Prayer, zz if becaufe he hath fo fanclified this Place, and accepted it for his, therefore his Eyes and Ears fliall be open to the Prayer of that Place > by the like Reafon, whatfoever Place mail be dedicated to him, and accepted by him, fnall have his Eyes open, and his Ear attentive to the Prayer of it. And God Almighty promifes as much, Exod. xx. 24. In all Places, where I record my Name, I will come unto thee, and I will blefs thee. In all Places dedicated to me and my Service, and fo made mine, called by my Name, ( as Jacob calls his dedicated Stone, God's Houfe, Gen.xxviii. 22,.) I will come and blefs thee. And fuch are all confecrated Churches and Chapels. And therefore holy Church wifely or- ders, that the Prayers andpublick Services of God fhall be offered up there, in the accuftomed Place of the Church, Chapel, or ChanceL Of on the Common-Prayer. 239 Of Chancels, Altars, and the Fajhion of Churches. HE Chancels ftoall remain, as they have done in Times paft. That we may the better under- ftand the Intent of this Rubric, it will not be amifs to examine,how CHAN- C ELS were in Time paft, both for the Fafhion and neceflary Furniture y for as they were then, fo they are to continue ftill, in the fame Fafhion, and with the fame neceflary Appendices, Utenfils, and Furniture. All this may be, and for ought appears to me, muft be meant in thefe Words, The Chancels Jbatt remain, as they have done in T'imes paft. I n Times paft, the Fabrick of the Church, as to the Nave or Body, was built fomewhat in the Form and Fafhion of a Ship, which very Figure might mind us thus much : That wc were in this World, as in a Sea, tolled and hurried with the troublefome Waves and boifterous Winds of di- verfe Temptations , which we could not be carried fafely through, to our Haven of Reft and Happi- nefs, but only in the Ship of the Church. The Church of old was parted into two principal Parts : Navis, the N AVE or Body of the Church , and Sacrarium, the CHANCEL. The firft, the Nave, was common to all the Peo- ple that were accounted worthy to join in the Church's 240 A Rationale Church's Service : The Chancel was proper and peculiar to the Priefts and facred Peribns. The Nave reprefents the vifible World, and the Chancel typifies Heaven : Or as Simeon Theffal. applies it j The whole Church is a Type or Heaven, Gen. xxviii. 17. the Houfe of God is Heaven upon Earth : The Nave reprefents the vifible or loweft Heaven, or Paradife ; the Lights fhining aloft, reprefent the bright Stars 5 the circling Roof, the Firmament ; the Priefts within the Choir beginning the divine Hymns reprefent the firft Order of the Angels, that ftand before God > the Deacons, with the Readers and Singers, order- ly fucceeding, the middle Order or Choir of Hea- ven ; the whole Company of true Believers, join- ing with the Priefts and Deacons in Heart and Affection, faying Amen to the divine Hymns and Prayers, and fo inviting and alluring the Mercy of God, refemble the loweft Rank of Angels, with whom no profane Heretick, or unclean no- torious Sinner is fufFered to aiTemble 5 for what Fellow/hip hath Light with Darknefs ? Thus the whole Church typifies Heaven, but the Chancel, parted and feparated from the Nave, or Body of the Church, fo as that it cannot be feen into by thofe, that are there, typifies the invifible Heaven, or Things above the Heaven, not to be feen by the Eye of Flefh. The Nave, or Body, refembles the loweft vifible Heaven, or Paradife : And as Man for Sin was caft out of Eden's Paradife, into the Earth, accurfed to Briars and Thorns, there to eat his Bread in Sorrow, and not fufFered by the flaming Sword to enter again, Gen. iii. till after much Affliction and Sorrow in this troublefome World, he fhall be reconciled unto God by Re- pentance, and (o, his Peace being made, be re- ceived 4- on the Common-Prayer, t^t ■ ceived, as the Thief upon the Crofs was, to our Lord Chrifl in Paradife j fo in like Manner noto- rious Sinners were by the Sentence of Excom- munication, caft out of that Paradife, the Body of the Church, abroad into the Church-Porch, which reprefents the Earth j not to be received in again to the Society of the Faithful, 'till after a wearifome Attendance there, in a Place, called of old Narthex, or Ferula^ (becaufe thofe that flood there, were under the Church's Ferula, or Cen- fure) begging the Prayers, intreating the Tears, hanging upon the Knees of all, that entred into the Church, by much fpiritual Affliction and Cafligation, they had made their Peace, and were reconciled; I n the Nave, we mall mention but two Things, as obfervable here : Fir ft, the Doors, cal- led to£ouM,tbe beautiful Doors, or Gate, Acls in. 2. becaufe thofe, that had entred them, might fee the whole Beauty of the Church j and the Pulpit, "A/j^v, which flood in the Midfl or Side of the Nave, Sym. Theff, This fignifies the Stone rolled away from the Sepulchre $ and becaufe the i\ngel fitting upon it, preached the Gofpel of the Refurrec"lion of Chrifl to the Wo- men, St. Matt, xxviii. 6 -, the Priefts and Deacons^ imitating the Angel's Pattern, from this Pulpit publifh and proclaim the glad Tydings of the Gofpel. The Chancel was divided from the Body of the Church, Cancellis, whence it is called the1 Chancel. This was, as was faid* peculiar to the Priefls and faCred Perfons. In it were, at leafl in fome principal Churches, thefe Divifionsj Chorus Cantorum, the Choir 5 where was an high Seat for the Bifhop, and other Stalls or Seats for the reft of the Choir : Yet perhaps this Chorus, as R alf* i^i A Rationale alfo the next, called Sole as, might be more pro- perly reckoned a Part of the Nave j and the Chancel properly that, which of old was called dyiov finiJ.ay the Sanctuary, which wiis feparated from the reft of the Church with Rails, and whither indeed none but laced Perfons entred -y whereas the Laity entred into the other, as will appear after : But account it to which you pleafe, fuch a Place there was ; and immediately beyond it, divided from the Choir with Boards on the one Side, and from the Sancluary by the Rails of the Altar on the other Side, was a Place called SoleaSy from the Latin Solium, or 'Throne, becaufe this was Chrift's lower Throne •, his higher or upper Throne was the Altar, where the preti- ous Body and Blood of Chrift was confecrated and offered : And this was his lower Throne, where the Bifhop or Prieft, in Chrift's Stead, flood and distributed the holv Sacrament to the People. Beyond this is ayiov (iri^a, the Sancluary, ra-il'd in of old, as you may fee plainly, Syn. Chalc. Acl. i . that it might not be prefs'd upon by the Multitude, Eufeb. Hift. 1. 10. c. 4. At the upper End of this Sanctuary, or Chancel, is a large Arch, or Apfis -, within that a Seat called cru'vS^v^, a Seat or Seats built for the Bifhop and his alfiftant Priefts in the Celebration ; the Middle of which is the higheft, where the chief Bihhop fat, which St. Chryfoflom in his Liturgy calls rr\v avco jtaOsc^pav. Of this Seat is the fifty iixth Canon of the Coun- cil of Laodicea to be underftood, The Priefts ought not to go into the Church, and fit in Tribuna- libus, before the Bijhop be entred, unlefs he be fick9 and cannot come. The Bifhop, fitting in this Seat by the Altar, having his afliftant Priefts fitting with him, refembles Chrift, with his Apoftles by him, inftituting the holy Sacrament, _ and blefling the on the Commo n-P rayel 243 the Prayers offered up at the Altar by the Prieft. Right under this Seat flood the Altar, or holy Ta- ble, the Propitiatory, Chriit's Monument, the' Tabernacle of his Glory, and the Seat of the great Sacrifice. Sym. TheffaL N o w, that no Man take Offence at the Word Altar, let him know, that antiently both thefe Names, Altar, or holy "Table, were ufed for the fame Thing ; though moil frequently the Fathers and Councils ufe the Word Altar. And both are fit Names for that holy Thing : For the holy Eucharifi being confidered as a Sacrifice, in the Reprefentation of the breaking of the Bread, and pouring forth the Cup, doing that to th'e holy Symbols, which was done to Chriit's Body and Blood, and fo (hewing forth and commemo- rating the Lord's Death, and offering upon it the fame Sacrifice, that was offered upon the Crofs, or rather the Commemoration of that Sa- crifice, St. Chryfiofiom in Hsb. x. p. it may fitly be called an Altar -9 which again is as fitly called an holy Table, the Eucharifi being confidered as a Sacrament, which is Nothing eite but a Diftribu- tion and Application of the Sacrifice to the feve- ral Receivers. To put all out of Doubt 5 it is queftionlefs lawful and fafe, to fpeak the Language of the New Teflament, and to give this holy Thing the Name, which is given it there ; now there it is called an Altar, Heb. xiii. 10. We have an Altar, &Cc> St. Paul in the Verfe before had perfuaded, that they fhould not be carried awav with ftrange Doc- trines of Jewiili and carnal Obfervances, which are grown unprofitable to thole, that walk in them. For we have an AttaT-. now, whereof they^ that fierce at the Tabernacle, the Jewifh Priefts, have no Right to eat, unlefs they will receive the R z Faith 244 v\dnetcv, Sacrifice Menfay the Fefliary, where the holy Books and Veftments were laid up, and kept by the Deacons, who alio fat there at the Time of the Communion-Service > at leafl, as many of them, as were neceffary to ailift the Bifhop or Prieit in his Miniftration : Thence was the fame Place called alfo Diaconicum. Thefe feveral Pla- ces, and this Furniture, fome principal and Ca- 2> thedral on the Common-Prayer. 245- thedral Chancels had ; which I have named, not that I think this Rubric does require them all in every Chancel > but becaufe I conceive, the Know- ledge of them may ferve to help us in the under- Handing of lbme antient Canons, and EcclefiafH- cal Story. But though all Chancels of old had not all thefe, yet every Chancel had, even in rural Church- es, an Altar, for the confecrating of the holy Eu- charift, which they always had in high Eftima- tion. The Antients, fays St. Chryfoftom, would have ftoned any one, that ftjould have overthrown or pull }d down an Altar ; Horn. 5-3. ad Pop.Antioch. St. Gregory Nazianzen commends his Mother, for ih'xtjhe never was known to turn her Back upon the Altar ; Orat. 28. in Fun. Patr. And Optatus, 1. 6\ accufes the peevifh Donatifts of the highelt Kind of Sacrilege, becaufe they broke and removed the Al- tars of God, where the People's Prayers and Alms were offered, Almighty God was invocated, the Ho- ly Ghoft was petitioned to defcend \ where ?nany re- ceived the Pledge of eternal Life, the Defence of Faiths the Hope of the RefurrebJion. What is the Altar, but the Seat of the Body and Blood of Chrift ? And yet your Fury hath either ftjaken, or broken, or removed thefe. Every of thefe is Crime enough, while you lay facrilegious Hands upon a Thing fo holy. If your Spite were at us, that there were wont to wor- fhip God ; yet wherein hath God offended you, who was wont to be there calPd upon ? fVhat had Chrift offended you, whofe Body and Blood, at certain Times and Moments, dwell there? In this you have imitated the Jews 5 they laid Hands upon Chrift on the Crofs, you have wounded him in his Altars. By thus do- ing, you are entred into the Lift of the Sacrilegious. Tou have made your f elves of the Number of them, that Elias complains of, 1 Kings xix. Lord, they R 5 have 24^ A R ATIONALE have broken down thine Altars. // floould have fufficed ) our Madnefs, that you had worried ChriJFs Members^ that you had broken his People, fo long united^ into fo many Seels arid Faclions -, at leaft, you jhould have fpared his Altars. So he, and much more to the fame Purpofe. Many more Teilimonies to the fame Purpofe might be brought $ but this may fhew fufficient- ly the Refpeft they had to the Altar : Firft, the Epithets they gave it, calling it, the divine, the dreadful Altar ; Secondly, their bowing and a- doring that Way, turning their Faces that Way, in their publick Prayers, as towards the chiefeft and higheit Place of the Church : Laflly, placing it aloft in all their Churches at the upper End, theEaft. For fo both Socrat wand Nicephorus,\. 12. c. 34. tell us, the Altar was placed ad Orientem, at the Earl:, in all Chriltian Churches, except in Antiochia Syria, in Antioch. And fo they flood in the Eaft, in the Church of England, 'till Queen Elizabeth^ Time, when fome of them were tak- en down indeed ; upon what Grounds I difpute not \ but wherefoever the Altars were taken down, the holy Tables, which is all one, were fet up, in the Place where the Altars itood, by the Queen's Injunctions -y and fo they continued in moil Ca- thedral Churches, and fo ought to have continued in all -, for that was injoin'd by Queen Elizabeth's Injunctions, and forbidden by no After-Law that I know, but rather confirm'd by this Rubric ; The Chancels are to remain, as in Times paft. ?he on the Common-Prayer. 247 ft & ft m & ft & a a <& & ft ft ft ft ft m >ft ft # ft ft & Ql? ^-^ "-• -'■•j"->5i*;-t5^r9- <£<£,, * ' TIF "^ T£? Ss -TJ&* divine Service may be faid privately. USSEhave Teen the Reafon of the Church's Command, that the holy Service fhould be offered up in the Church or Chapel, &c. But what if a Church cannot be had to fay our Office in ? Shall the Sacrifice of Reft, the holy Service, be omitted ? By no Means. If a Church may not be had, the Priefi Jhall fay it privately, fays the fame Rubric. And g->nd Reafon \ for God's Worship mult not be neglect d or omitted for Want of a Circumftmce. It is true, the Church is the moft convenient Place for it, and adds much to the Beautv of Holinefs. And he, that fhould neglecl: that Decency, and defpifing the Church fhould offer up the publick Worihip in private, fhould fin agajnft th;it Law of God, that fays, Cur fed is he, that having a better Lamb in his Flock, offers up to God a ivorfe : For God Almighty muft be ferv'd with the beft we have -, otherwife we de- fpife him. He, that can have a Church, and will offer up the holy Service in aworfe Place, let him fear that Curfe -y but if a Church cannot be had, let him not fear, or omit to offer up the holy Ser- vice in a convenient Place in private, having a Defire to the Church, looking towards the Tem- ple in Prayer, z Chron. vi. 38. For it will be ac- cepted, according to that equitable Rule of St. Paul, 1 Cor. viii. it. If there be a willing Mind, God accepts according to that a Man hath, and not according to that he hath not. R 4 "Agree- 248 ^ Rationale Agreeable to this Command of holy Church, we find it directed, in Clem. Conftit. 1. 8. p. 34, " If, O Bifhop, or Prieft, you cannot go to the *c Church, becaufe. of Infidels or Perfecutors, ga- €Q ther a Congregation in a private Houfe j but w if you cannot be fuffered to meet together, no if they were left to their Choice^ and would chufe, could not ea- fily devlfe a Garment of more Decency ', for fuch a Service^ fays excellent Mafter Hooker. Of 250 A Rationale Of the Word Priest. HE Greek and Latin Words, which we tranilate Prieft, are derived from Words, which fignify Holy •, and fo the Word Prieft, according to the Etymology, fig- rrifies him, whofe mere Charge and Function is about holy Things : And therefore feems to be a mod proper Word for him, who is fet apart to the holy publick Service and Woi fhip of God : Efpe- cially, when he is in the a&ual Miniftration of ho- ly Things. Wherefore in the Rubrics, which direct him in his Miniftration of thefe holy pub- lick Services, the Word Prieft is molt commonly tifed, both by this Church, and all the primitive Churches, Greek and Latin, as far as I can find : And I believe, it can fcarce be found, that in any of the old Greek and Latin Liturgies, the Word Prefbyter was ufed in the Rubrics, that drecl: the Order of Service ; but in the Greek, U%w, and in the Latin, Sacerdos, which we in Engiijh tranf- late Prieft, which I fuppofe to be done upon this Ground, that this Word Prieft is the moil proper for him that minifterc, in the Time of his Minif- tration. If it be objected, that according to the ufual Acceptation of the Word, it fignihes him, that offer* up a Sacrifice, and therefore cannot he al- lowed to a Minifter of the Gofpel, who hath no Sacrifice to offer : It is anfwered -, That the Mi- nifters of the Gofpel have Sacrifices to offer, St. Peter9 on the C o m m o n-P rayer. 251 Peter, firft Epift. c. ii. f . Ye are built up a fpiritual Houfe, an holy Prieft hood, to offer ' up fpiritual Sa- crifices of Prayer, Praifes, Thankfgivings, &c. In Refpeft of thefe, the Miniiters of the Gofpel may be fafely in a metaphorical Senfe called Priefts-, and in a more eminent Manner, than other Chri- ftians are > becauie they are taken from among Men, to offer up thefe Sacrifices for others. But befides thefe fpiritual Sacrifices mentioned, the Miniiters of the Gofpel have another Sacrifice to offer, viz. the unbloody Sacrifice, as it was an- tiently called, the commemorative Sacrifice of the Death of Chriit ; which does as really and truly fhew forth the Death of Chrift, as thofe Sa- crifices under the Law did forefhew it j and in Refpeft of this Sacrifice of the Eucharift, the Antients have ufually call'd thofe, that offer it up, Priefts. And if Melchifcdcck was called a Prieit, (as he is often by St. Paul to the Hebrews) who yet had no other Offering or Sacrifice, that we read of, but that of Bread and Wine, Gen. xiv. He brought forth Bread' and Wine $ and, ox for % (the Hebrew Word bears both) he was a Prieft j that is, this Aft of his was an Aft of Priefthood, for fo muil it be referred > he brought forth Bread and Wine, for he was a Prieit; and not thus, and he was a Prieft, and blejfed Abraham 5 for both in the Hebrew and Greek, there is a full Point af- ter thefe Words, and, or, for he was a Prieft. If* I fay, Melchifedeck be frequently and truly called a Prieft, who had no other Offering that we read of, but Bread and Wine j why may not they, whofe Office is to blefs the People, as Melchife- deck did, and befides that, to offer that holyBJead and Wine, the Body and Blood of Chriit, of which his Bread and Wine, at the molt, was but 25* A Rationale a Type, be as truly, and without Offence, called Priefts alfo ? If it be again objected, that the Word Priefb is a Jewifh Name, and therefore not to be ufed by Chriflians : It is anfwered, firfl, that not every Thing that was Jewifh, is become unlawful for Chriflians to ufe. I find indeed, that thofe Things amongfl the Jews, that were Shadows of Things to come, are abolifhed, now that Chrifl is come, Col. ii. 16, 17. And therefore to ufe them as flill neceffary and obliging to Performance, is unlawful under the Gofpel j for it is virtually to deny Chrifl: to be come, Gal. v. 1 . An entangling our [elves again in the Yoke of Bondvge, from which Chrifl hath fet us free, Col. ii. And therefore St. Paul tells the Coloffians there, that he was afraid of them for their fuperflitious Obfervation of Sab- baths, which were Shadows of Things to come: And in that Chapter to the Galatians, he does denounce Damnation to them, that entangle them- f elves again in that Yoke of Bondage, jr. 1. But that other Things, Rites or Ufages of the Jews, which were no fuch Shadows, fhould be unlawful to Chriflians, if they were ufed without fuch an O- pinion of Neceflity, as we formerly fpake of ; I cannot perfuade my felf, can ever be proved, by either direct Scripture, or neceffary Inference from it. It will not therefore follow, that the Name of Prieft (which is no Shadow of Things to come) tho' it were Jewifh, would become un- lawful to Chriflians. 2. The Names of thofe Rites and Ceremonies, which were mofl Jewifh, and are grown damnable to Chriflians, may flili be lawfully ufed by Chriflians, in a fpiritual and refined Senfe. St. Paul, who tells, that the Cir- cumcifion of the Jews is become fo unlawful, that if it be ufed by Chriflians, with an Opinion of on the Common-Prayer. 253 of the Neceflity aforefaid, it forfeits all their Hopes of Salvation by Chrift, Gal. v. z. ufes the Word Circumcifion frequently, particularly in that very Chapter, Col. ii. f. n. In whom yg Chriftians are circumcifed. 3. The Word Prieft is not a Jewifh Name, that is, not peculiar to the Jewifh Miniftry. For Melchifedeck, who was not of Aaron's Order or Priefthood, is called a Prieft by St. Paul to the Hebrews often : And our Saviour is a Prieft after the Order of Mel- chifedeck : And the Minifters of the Gofpel are cal- led Priefts by the Prophets. Ifaiah Ixvi. 21. Jer* xxxiii. 18. where they prophefy of the Times of the Gofpel, as will appear by the Context, and antient Expofition. Laftly, St. Paul, where he defines a Minifter of the Gofpel, as well as of the Law, calls him Prieft, in the fifth and eighth Chapters of the Epiftle to the Hebrews. To fum up all then j that Name, which was not Jewifh, but common to others 5 that Name which was frequently and canftantly ufed by pri- mitive Chriftians j that Name, by which the Pro- phets foretell, that the Minifters of the Gofpel fhall be called : Laftly, that Name, by which St. Paul calls them, may not only lawfully, but fafe- ly, without any juft Ground of Offence to fober Men, be ufed ftiU by Chriftians, as a fit Name for the Minifters of the Gofpel : And fo they may be ftill called, as they are by the Church of England in her Rubric, Priefts. s% Of 2J4 d. R ATIONALE Of the Tranflation of the Psalms in the Book 0/ Common-Prayer. 1HE PSALMS, inourEnelifhLi- turgy, are according to the Tranl- lation fet forth in the latter Part of King Henry trie Eighth's Reign j after that Petrus Galatinus had brought in the pronouncing and writing the Name Jehovah, never before ufed or heard of in any Language : Which is ufed in this our Tranflation, PJalm xxxiii. iz. and Pfalm lxxxiii. 18. The Biflj ops Bible, (fet forth in the Beginning of Queen Elizabeth's Reign, and ufed in Churches, 'tijl the new Tranflation under King James)*i\io* a much different Tranflation from the former in other Parts, yet retains the fame Pfalms without any Alteration. And therefore, whereas it hath Notes upon all the reft of the Books both of the Old and New Teftament, it hath none at all up- on the Pfalms, nor fo much as References to pa- rallel Plases. The Reafon hereof, I fuppofe, was, to avoid offending the People, who were ufed to that Tranflation, and to whom the Pfalms were more familiar, than any other Part of the Bible. As St. Hierom, in his Edition of the Latin Bible, retained the Pfalms of the old Latin Tranflation out of the Septuagint} tho' himfelf alfo had tranf- z ' • lated on the Common-Prayer. 255 iated them juxta Hebrakam yet it holds to the Senfe and Scope more than fome fuppofe it doth, and many rimes much more than thofe, who would feem to flick fo cloie to the Letter. Some have had a Conceit, that this Tranfla- tion was out of the Septuagint^ or ( which is all one in Effect) out of the Vulgar Latin. But the contrary is evident, and will appear to any Man, that {hall compare them but in any one Pfalm. In one Ca/e indeed, this Tranflation may feem to follow the Septuagint and Vulgar Latin againil the Hebrew j namely, in the Addition of fome Words or Claufes, fometimes whole Verfes, not found in the Hebrew. But this Cafe excepted, where it once agrees with the Septuagint and Vulgar Latin againit the Hebrew^ it forty times agrees with the Hebrew againft them . And for thefe Additions, 1. They were made to fatisfy them, who had miffed rhofe Words, or Sentences, in the former Englijlj Tranilations, finding them in the Greek. or Latin. See the Preface to the Englifi Bible in Folio if40. 2. In that Edition 15*40, they were put in. a different Character from the reft, and in fome later Editions between two Hooks [], of which there are even ftill fome Remainders, tho* now for the moll part neglected. 3. Neither does this our Tranflation always follow the Septuagint and Vulgar Latin^ even in Additions. As for Ex- ample : Nor •2j6 A Rational^ Not Pfalm i, v. in the Repetition of the Words Not Pfalm lxviii. v. Tdga^OifWav azsroxgoo-w- 9rs at/75. Not Pfalm exxv. 3. Kiiy©*. Not Pfalm cxxxviii. 4. ttcLvIcl. Not Pfalm cxlv. in the Verfe put in between the thirteenth and fourteenth, Xlws Kv(y®> h ixracri rote \oycis at/15, ly oat©' h -kcLgi toT? t&yois dvrx: tho' it may feem to be wanting in our pre- fenc Hebrew Copies, all the reft of the Verfes of this Pfalm going in Order of the Alphabet, and this Verfe which fhould begin with 3 only want- ing in our prefent Copies, but found or fuppofed by the Septuagint to begin with tow. 4. T h e Additions are not very many, wherein it doth follow them. The chiefeft which I have obferved, are thefe ; from the Face of the Earth* unto him, right, His, and Oyl, ftrong and patient, the poor, yea I will praife the Name of the Lord mod Higheft, no not one, Their Throat is an open Sepul* chre, Sec. before their Eyes$ Even where no Fear was, my, alway, look upon trie, my, and f. 32. the Heavens, Psalm* PsAlM. Vei i. f- ii. 11. 12. iii. 2. iv. - 8. Vii. 12. xi. f- xiii. 6. xiv. 4 r> 6,7. $>• xix. 12. 14. xxil. I. 3>- ont # that is, they rebelled, or were difobedient, mo and no ex- changing Significations. And this Reading is al* fo followed by the Syriac, the Arabic, and the E- thiopic Translations. Only (which is Strange) the Vulgar Latin, which ufually in thePfalms is a mere Tranflation of the LXX, yet here differs from them, and puts in the negative Particle, accord- ing to the Hebrew. And in three other Things in the fame Hemiftich, it differs not only from the LXX, but alfo from the Hebrew, and from St. Hierom, and from all other Translations that I have ken,viz. 1 . altering the Verb from the Plural Num- ber to the Singular ; 2. fuppoflng Dens to be the Nominative Cafe to it > and fo 3. making the Pronoun affixed to be reciprocal j Et non exacer* bavit fermones fuos. See Mr. HOOKER'S Ecclef, Polity, Lib. f. Sect. 19. where he defends this our Translation, thus far at leaft, that it doth not contradict the prefent Hebrew, as, it feems, was objected. The Epiftles and Gofpels in our Liturgy, feera to follow Cover dale's Translation, printed IJ40. HERE ends the Book of Common Prayer, truly fo called, being compofed by the publick Spirit, and prefcribed by the publick Authority of the Churchy for the publick Service and TVorfhip of God > to be offered up to him, in the Name and Spirit of the S z Church j 160 A Rationale Churchy by thofe who are ordained for Men in Filings pertaining to God j to which every Per/on of the Church may, according to St. Paul, fay Amen with under ft anding, becaufe he knows beforehand to what he is to fay Amen. navies' \-k\ to auro^Iv T15 irpoav^r! 7rgocrs£^ser9s, pLia. Jiwis *sto y.oivfiy ets* v£?. Come altogether to the fame Prayer •> let there be one Common-Prayer^ one and the fame Mind and Spirit. Ignat. ad Magne- fianos. SOLI DEO GLORIA. . Iwill pray with the Spirit, and I will pray with the Underftanding alfo. Obfecrationum facerdotalium Sacramenta refpici- amus^ qua ab Apoftolis tradita^ in toto Orbe^ atque in omni Catholica Ecclefia^ uniformiter celebrantur, ut legem credendi lex ftatuat fupplicandi. Gennad* Ecclef. Dogm. 30. In oh the Common-Prayer. i6 In a Claufe of an A£i for a publick Thankf giving every Tear, on the Fifth 'Day of November, for Deliverance from the Gunpowder-Treafon, 3 Jac. Reg. cap. 1. After fetting forth the great Bleffings this Kingdom then enjoyed, The Treafon is thus exprejfed. H E which many malignant and devililh Papifts, Jefuits, and Seminary Priefts, much envying and fearing, confpired moft horribly, when the King's moll excellent Majefty, the Queen, the Prince, and all the Lords Spiritual and Temporal, and Com- mons, fhould have been aflembled in the Upper Houfe of Parliament, upon the Fifth Day of No- vember^ in the Year of our Lord, One thoufand fix hundred and five, fuddenly to have blown up the faid whole Houfe with Gunpowder : An In- vention fo inhuman, barbarous and cruel, as the like was never before heard of, &V. and which would have turned to the utter Ruin of this whole Kingdom -> had it not pleafed Almighty God, by infpiring the King's moft excellent Majefty with a Divine Spirit, to interpret fome dark Phrafes of a Letter fhewed to his Majefty, above and beyond S 5 all %6z A Rationale all ordinary Conilru&ion 3 thereby miraculoufly difcovering this hidden Treafon, not many Hours before the appointed Time for the Execution tfcereof, i§c. Then afcribing all the Glory to God for this infinite Bleffing : And to the End this unfeigned Thankfulnefs may never be for- gotten, but be had in a perpetual Remembrance 5 that all Ages to come may yield Praifes to his Divine Majefly for the fame, and have in Me- mory this joyful Day of Deliverance 5 Be it Enacted, &c. That all and lingular Minifters, in every Cathedral and Parifh-Church, or other u- fual Place for Common- Prayer, within this Realm of England, and the Dominions of the fame, fhall always, upon the Fifth Day of Novem- ber, fay Morning Prayer, and give unto Almighty God Thanks for this moil happy Deliverance * and that all and every Perfon, andPerfons, fhall aU ways upon that Day diligently and faithfully refort to the Parifh-Church, or Chapel accuftomed, or to fome ufual Church or Chapel, where the faid Morning Prayer, Preaching, or other Service of God fhall be ufed, and then and there to abide orderly and foberly, during the Time of the faid Prayers, Preaching, or other Service of God, there to be ufed and mlniftred, &c. That publick No- tice be given by the Minifter, in every Church, the Sunday before every Fifth Day of November $ and that they then and there read the Act. Anno 3 Jac. Reg. cap. z. Diverfe Perfons are attainted of High-Treafon for confpiring to blow up with Gunpowder the Parliament Houfes,in which St a* tute the Treafon is again rehear fed as followeth, viz. That Guy Faux, and others there named, did undertake the Execution of the moil wicked, bar- barons^ execrable and abominable Treafon, that ever ^/^Common-Prayer, i6$ ever could enter into the Heart of the moil wick- ed Man, by blowing up, with Gunpowder, the Houfe of Parliament, at fuch Time, as your moft excellent Majefty, and your dearefl Contort the Queen, and the moft noble Prince Henry ^ toge- ther with the Lords Spiritual and Temporal, the Judges of the Realm, and the Knights, Citizens, and BurgefTes of Parliament, fhould be in the faid Parliament Houfe afTembled (for which moft trai- terous and barbarous Purpofe, there were fecretly laid in a Vault or Cellar under the Parliament Houfe, thirty- fix Barrels of Gunpowder, or there- abouts) to the utter Overthrow and Subverfion of the whole State of this flourifhing and renowned Kingdom 5 if God of his infinite Mercy had not moft miraculoufly, by your Majefty 's bleffed Di- rection dilcovered the tame, in finding out the faid Barrels of Gunpowder, in the faid Vault or Cellar, but a few Hours before the Time appointed for the Execution thereof. All which moft hei- nous, horrible, and damnable Treafons, are moft manifeft and apparent, by the voluntary Confef- fions and Acknowledgments of the Offenders themfelves, 13 c. See more 3 Jac. Regis^ cap, 4, S 4 A 164 A Rationale mmmmmmmi In a Claufe of an AEt entituledy An A& for the Attainder of feveral Perfons, guilty of the horrid Murther of his late Sacred Ma je- lly, King Charles I. izCar.lhcap. 30. The King's Martyrdom is thus fet forth : t HAT the horrid and execrable Mur- ther of your Majefty's Royal Father, our late moft Gracious Sovereign Charles the firft, of ever-bleffed and glorious Memory, hath been com- mitted by a Party of wretched Men, defperated, wicked, and hardened in their Impiety y who hav- ing firft plotted and contrived the Ruin and De- finition of this excellent Monarchy, and with it of the true Reformed ProteftantReligion,which had been fo long protected by it, and flouriilied under it 5 found it neceffary, in order to the car-^ rying on of their pernicious and traiterous De- figns, to throw down all the Bulwarks and Fences of Law, and to fubvert the very Being and Con- futation of Parliament, that fo they might at lafl make their Way open for any farther Attempts upon the facred Perfon of his Majeily himfelf : And that for the more eafy effecting thereof, they did firft feduce fome Part of the then Army into a Compliance, and then kept the reft in Subjec- tion to them, partly for Hopes of Preferment, and chiefly on the Common-Prayer. 265 chiefly for Fear of lofing their Employments and Arrears -> until by thefe, and other more odious Arts and Devices, they had fully ifrengthned themfelves both in Power and Faction. Which being done, they did declare againft all Manner of Treaties with the Perfon of the King, even then while a Treaty, by Advice of both Houfes of Parliament, was in being j remonftrate againft the Houfes of Parliament for fuch Proceedings 5 feize upon his Royal Perfon, while the Commifti- oners were returned to the Houfe of Parliament with his Anfwer 5 and when his Conceflions had been voted a Ground for Peace, feize upon the Houfe of Commons, feclude and impriion fome Members, force out others -, and there being left but a fmall Remnant of their own Creatures (not a tenth Part of the Whole) did feek to fhelter themfelves by this weak Pretence, under the Name and Authority of a Parliament 5 and in that Name laboured to profecute, what was yet be- hind and unflnifh'd of their long intended Trea- fon and Confpiracy. To this Purpofe they pre- pared an Ordinance, for erecting a prodigious and unheard of Tribunal, which they called an High Court of Juftice, for Tryal of his Majefty j and having eafily procured it to pafs in their Houfe of Commons, as it then flood moulded, ventured to fend it up from thence to the Peers then fitting, who totally rejected it 3 whereupon their Rage and Fury increafing, they prefume to pafs it a- lone, as an Act of the Commons, and in the Name of the Commons of England -, and having gained the Pretence of Law, made by a Power of their own making, perfue it with all pollible Force and Cruelty 3 until at laft, upon the thir- tieth Day of January, One thoufand fix hundred forty and eight, his facred Majefty was brought unto %66 A Rationale unto the Scaffold, and there publickly murtherecl before the Gates of his own Royal Palace. And becaufe by this horrid Action the Proteftant Re- ligion hath received the greater! Wound and Re- proach, and the People of England the mofl in- supportable Shame and Infamy, that it was pofll- ble for the Enemies of God and the King to bring upon us j whilft the fanatick Rage of a few Mifcreants (who were as far from being true Proteftants, as they were from being true Sub- jects) flands imputed by our Adverfaries to the whole Nation : We therefore, your Majefty's faid dutiful and loyal Subjects, the Lords and Com- mons in Parliament afTembled, do hereby renounce, abominate, and proteft againfl that impious Fact, the execrable Murther, and mod unparallel'd Trea- fbn, committed againft the facred Perfon and Life of our faid late Sovereign, your Majefty's moft Royal Father, and all Proceedings tending there- unto : And do befeech your moil excellent Ma- jefty, that it may be declared, and be it hereby de- clared, That by the undoubted and fundamental Laws of this Kingdom, neither the Peers of this Realm, nor the Commons, nor both together, in Parliament, or out of Parliament, nor the People collectively or reprefentatively, nor any other Perfons whatfoever, ever had, have, hath, or ought to have, any coercive Power over the Per- fons of the Kings of this Realm. And for the better Vindication of our felves to Pofterity, and as a lafling Monument of our otherwife inexpref- fible Deteftation and Abhorrency of this villainous and abominable Fact, &c. Be it hereby Enacted, That every thirtieth Day of January^ unlefs it falls out to be upon the Lord's Day, and then the Day next following, fhall be for ever hereaf- ter fet aparr, to be kept, and obferv&l, in all the Churches m the Commo n-P rayer. 167 Churches and Chapels of thefe your Majefty's Kingdoms of England and Ireland, Dominion of Wales, and Town of Berwick upon Tweed, and the Hies of Jerfey and Guernfey, and all other your Majefty's Dominions, as an Anniverfary Day of Fafting and Humiliation, to implore the Mer- cy of God y that neither the Guilt of that facred and innocent Blood, nor thofe other Sins, by which God was provoked to deliver up both us and our King into the Hands of cruel and unreafor 'ble Men, may at any Time hereafter be vifited upon us and our Po fieri ty. King Charles II. his Birth and Return. ORASMUCHas Almighty God, the King of Kings, and fole Difpofer of all earthly Crowns and Kingdoms, hath by his all-fwaying Providence and Power, miraculoufly demon ftrated, in the View of all the World, his tranfcendenc Mercy, Love, and Gracioufnefs towards his moil: excellent Majefty Charles the Second, by his efpecial Grace, of England, Scotland, France^ and Ireland, King, Defender of the true Faith, and all his Majefty's loyal Subje&s of this his Kingdom of England, and the Dominions there- unto annex'd, by his Majefty's late moft wonderful, glorious, peaceable, and joyful Reftauration to the actual Poffeffion andExercife of his undoubted hereditary, fovereign, and regal Authority over them, 2 which mexpreflible' Blef- fing, By God's own mofl wonderful Difpenfa- tion, was completed on the 2,0th Day of May laft pafi, being the mofl memorable Birth-day not only of his Majefly, both as a Man and Prince, but likewife as an actual King, and of this and other his Majefly's Kingdoms , and all in a great Meafure, new-born and raifed from the Dead on this mofl joyful Day -> whereon many Thoufands of the Nobility, Gentry, Citi- zens, and other his Lieges of this Realm, con- dueled his Majefly into his Royal Cities of Lon- don and JVeftminfier^ with all poflible ExprefH- ons of their publick Joy and loyal Affections, in far greater Triumph, than any of his mofl victorious Predecellbrs Kings of England return- ed thither from their foreign Conqueils y and both his Majefly's Houfes of Parliament, with all dutiful and joyful Demonflrations of their Allegiance, publickly received, and cordially con- gratulated his Majefly's mofl happy Arrival and Invefliture in his Royal Throne, at his Palace of Whitehall : Upon all which Considerations, this being the Day, which the Lord himfelf hath made, and crowned with fo many publick Bleffings, and fignal Deliverances both of his Majefly and his People, from all their late mofl deplorable Confufions, Divifions, Wars, Devaluations, and Oppreffions 7 to the End that it may be kept in perpetual on the Common-Prayer. i6 f perpetual Remembrance in all Ages to come 5 and that his facred Majefty, with all his Subjects of this Realm, and the Dominions thereof, and their Pofterities after them, might annually ce- lebrate the perpetual Memory thereof, by facri- ficing their unfeigned, hearty, publick Thanks thereon to Almighty God, with one Heart and Voice, in a mod devout and Chriftian Manner, for all thefe publick Benefits received and con- ferred on them, upon this moil joyful Day. Be it therefore Enacted, &c. that all and fingular Mi- nifters of God's Word and Sacraments, in every Church, Chapel, and other ufual Place of divine Service, and publick Prayer, which now are, or hereafter fliall be, within this Realm of England, and the refpe&ive Dominions thereof, and their SuccefTors, {hall, in all fucceeding Ages, annually celebrate the twenty-ninth Day of May, by ren- dring their hearty publick Praifes and Thankfgiv- ings unto Almighty God, for all the foremention- ed extraordinary Mercies, Bleflings, and Delive- rances received, and mighty A6h done thereon, and declare the fame to all the People there af- fembled, and the Generations yet to come ; that fo they may for ever praife the Lord for the fame, &c. Every Minifter (hall give Notice publickly in the Church, the Lord's Day next before eve- ry fuch 29th Day of May, and then read the Aft at large. 12 Car, II. cap. 14. AN* [ *70 ] A N EXPLICATION OF SOME Liturgical Terms Ufcd in the Admonition Concerning the Service of the Church, prefix'd to the Com- mon-Prayer Book. In a Letter to a Friend. SIR, O your Liturgical Demands, I make as good Return to you, as I am a- ble, on this Wife. i. COMMEMORATIONS were the Recital of the Names of famous Mar- tyrs and ConfefTors, Patriarchs, Bifhops, Kings, great Orthodox Writers, munificent Benefactors : 5 Which Some LtturgtcalTerms explained. 271 Which Recitation at the Altar took up much Time, and thofe Names were anciently wont to be read out of Diptychs, or folded Tables ; and tedious Quarrels have been anciently, about dif- punging fome Names out of the Diptychs, which have run into Schifms. z. STNODALS were fynodical Confutati- ons, fuch as are in Lindwood, wont to be read on Sundays, in Time of Service, to the great Wafte of Time -> and you may remember, that our Canons of Ann. 1 604, are appointed to be read, at leafl once a Year, in all Churches. 3. The PTE, I mould fuppofe did come from snva£, or ttimkiJiov > a Table of Order, how Things mould be digefted and performed. But the Latin Word is Pica * which perhaps came from the Ignorance of Friars, who have thrufl in many barbarous Words into Liturgies. I have heard fome fay, it came from Litera Picata, a great black Letter in the Beginning of fome new Order in the Prayer ; and among Printers, that Term is frill ufed, the Pica Letter, as I am in- form'd. 4. No Wonder the USE o£SARUM, TORK, LINCOLN, HEREFORD, BANGOR, are mentioned. For the MifTals and Breviaries of the Roman Church, were of diverfe Models in feve- ral Countries, and feveralDiocefes. The Tridentine Council fir ft endeavoured to bring them all into one Shape j yet that Order was not obeyed til! Ann. if 68, under Pope Pius the Fifth, yea is not obferved to this Day 5 the Spaniards in fome Pla- ces keeping the Mozarabic Form, the Pnemon- ftratenfes another, and fundry befides. Nay, that Church hath alter'd the Breviaries of Pius the Fifth : And new Corrections have come forth un- der Clement the VIIIth, Ann. if p8: And what hath been 272 Some Liturgical Terms explained. been done fince, I know not. But why the Ufe of thofe five Churches ? Perhaps that was acciden- tal, that the Diverfities of them were more &g- nal than others. Some Hiltorians mention Of- Tizundus, the Bifhop of Soli (bury ^ and Chancellor, for the Compiler of the Ufe of Sarum, about Ann. 1070, or after ; yet fince we read of no Ufe of Canterbury ) Winton^ Ely, perhaps thofe Places ob- ferv'd the true Roman Breviaries, and the other five mentioned were discrepant Dialects from the Original Breviary. However, they are called Ufes and Cuftoms, not Appointments from provin- cial Synods. 6. THE D I VIS 10 N of the whole Bible in- to feveral Sec~ripns, hath varied infinitely : It was a long Time parted into Titles y for St.Matthew 35* f, for St. Mark, 335-, for St. Luke, 343, St. John, 332, {§ c. See for this Sixtus Senenfis, I. 3.^.1 f S. Some have thought, that the prefent Diftinclion of Chapters generally now ufed,was made by Lanfranc9 Archbifliop of 'Canterbury, Ann. 1 060, becaufe foon- er you fhall not meet with it y and after him, all Commentators and Schoolmen ufe it y and Rabbi Kimchi, and other learned Jews from that Time, ufurp the fame Partition of Chapters in the Old Teftament. You may read in Godwin, that Lanfranc took much Care, to procure found and uncorrupt Copies of the Bible. Look more for this in Pofevhfs Bibliotheca. Yet, according to Jofeph Bale, Stephen Langton, Archbifhop of Can- terbury, divided the Bible into Chapters, about Ann. 1224. But for the Deduction of all Chap- ters into Verfes, I am lure it was the Work of Robert Stephens, Anno iffo. So his Son Henry Stephens teltifies, in his Epiftles before the Greek Concordance. See alfo Sh' Henry Spelman's Gloffary in Verbo Heptaticus. 7. EM* Some LiturgicalTerms explained. 273 7. EM BE R-WE EKS. The Reafon of the Name is very uncertain. Some derive Ember from n^aij b was interpofed, as from faffa jxscnjfjtCgiaj fjtso-y]/xCgivo? : As Lent a Fail of Weeks, fo thefe a Fait of Days. I believe it a Saxon Word : Surely I have read it in Gower or Chaucer, our old Poets. Some think, it betokens Failing : But after my fmall Skill in Saxon Terms, Em is a Brother, Bert is noble, or very worthy > this put together, is Hebdomada Embert, the Week of the noble or worthy Brothers. But look better in- to it. 8. A FALDISTORT is the Epifcopai Seat or Throne within the Chancel 3 for in the barbarous Language of that middle Age, Falda is a Place mut up, a Fold ; and Faldiftorium is Cathedra Epifcopi intra Septa Cancelli -y fo I find in many, particularly in Sir Henry Spelman. p. What mould a CANTICLEbe, but the Praife of God, not only to be read, but Some- times to be fung ? By the Order of the Codex Ca~ nonum, Can. 121. the Laodicean Fathers appoint- ed an Hymn or Canticle to be inferted between the LefTons, as Te Deum, Magnificat, &c. 10. One direct Anfwer cannot be rendred, what PRIESTS and CLERKS together are. 1. The chief Rector of a Pari ill (called the Cardi- nal Prieil of old, quia incardinatus in Beneficio) was 6 is£suV, and the reft under him his Clerks. 2. Where there were Cantores, (by the Laodicean Council, Can. up, called kolvovihoi ^d\raiy) who only, till our Reformation, were to ilng in the Church, and none elfe ; thefe were the Prieil, and his Clerks. 3. Where there were Chantries, as there were in moil Churches of England, their afliiling the Rector of the Church made up that Form of Speech, the Prieft and Clerks. T n. You 274 Some LlturgicalTerrns explained. ir. You tell me News, that a Latin Copy of our Service-Book, printed z Eliz. hath in it an Office for a Communion at Burials, Cekbratio Coznte Domini in Funebribus. It is a Tranflation offome private Pen, not licenfed by Authority, as I guefs. Communions by the Direction of our Service, are joined with Morning Prayers -, Burials are moftly in the Afternoon. Offertories at Bu- rials did laft to be frequent (if they were consi- derable Funerals ) to the Middle of King James's Reign, the Minifters of Parifhes keeping up the Profit of Oblations, as long as they could > and thefe Offertories at Funerals, are fpoken of in the firft Liturgy of King Edward the Sixth. This is as much, as comes into my Head at prefent -, inquire of them that are more fkilful 5 but none lliall be more willing to obferve you, &c THE CAUTION AGAINST FALSE DOCTRINES: I N A C H A R G E T O The Diocese of EXON, A T H I S Primary Visitation, by anthony starro^s.t.v. then Lord Bifhop of Ex on, afterwards of Norwich. LONDON: Printed for Charles Rivington, ijzz. [ try] T O T H E DIOCESE O F E X 0 N. HEN I fee fo many falfe Teachers fubtikly infinuating themselves into the Affeclions of the People^ and bufily in~ tiring them by many Artifices^ from the Stedfaftnefs of their Faith, and Allegi- ance to God, in his Anointed and his Church -9 the Care of the Diocefe committed to mv Charee* and the Remembrance of the Account, which I muft give to God for your Souls, fets me not only to my Prayers, but my Study too, to prevent your Ruin \ and I know no better JVay to do it, than by performing the Watch - man' j" Part, Ezek. iv. giving you .Warning to avoid the Temptations,- and encouraging you to ft and fafi in the Lord-y and I could not find any Way to do that) but by making my Advice fo publick, that all wha lifted might receive it. And becaufe that Counfel and Advice is moft acceptable, when it is put into theDrefs of a Sermon^ Irefolvedto make Ufe of that T 3 x Mc- %7% The Preface. Method^ which was moft likely to inftill effeclually this Caution. When I had determined thiS) I re- folved farther) to prefent it as Jhort and plain as might be^ that it might be more ferviceable to thofe who moft needed it) thofe namely) who have leaft fame to read) and leaft Ability to under ft and : But withal I have endeavoured in this Jhort Piece) to deli- ver all necejjary Cautions, with as clear Evidence and Demonftration out of Scripture) as I could. It was not pojfible for me) to caution againft every par- ticular Err or ) or falfe Doclrine fpread among you ; there be fo many.) that it would have required a Vo- lume to recount and refute them-) and few would have given them/elves the Trouble to read fo large a Dif- courfe: Nor was it necejjary \ for it is ?nore eafy) and as fafe) to fecure from the Danger of all) by fome general Rules and P}refcriptions 5 which) if they be obferved) will certainly preferve you from all dam- nable DoclrineS) and keep you ftedfaft in the holy Faith. I Jhall heartily defer e you to believe) that this Caution is given you by him) who loves you as bis own Soul) and cati) with the greats ft. Sincerity) fay of yoti) as St. Paul of his Theffalonians, What "is my Hope, or Joy, or Crown of rejoicing, are not even ye, in the Prefence of the Lord ? Ye are our Glory and Joy. If any of you fhall draw back, and fall from, the Stedfaftnefs of the Faith) mv Soul fliall have no Pleafure in him, Beb.x. 31. But now I live, if you Hand fait in the Lord. *&?& 1 Thess. [ *79 ] i Thess. iii. 8. Now we live, if ye fland faji in the LORD. AINT PAUL, having lately con- verted the Thejfalonians to the Chris- tian Faith, was call'd to preach the Gofpel in other Parts. In this his necefTary Abfence, he ftill retains a tender fatherly Affection for his Children : We being taken from you for a Jhort Time, endeavoured the more abundantly to fee your Face with great Defire, Chap. ii. 17. Wherefore we Would have come unto you once and again, I Paul efpe daily y but Satan hind-red us. He had put up- on St. Paul a Neceffity of Haying where he was, to fettle fome unfeafonable Difputes and Contro- verfies with the Stoicks and Epicureans, rais'd by this great Enemy of Souls, on Purpofe to divert the bleffed Apoftle from his charitable Defign to- wards the Thejfalonians. When St. Paul found himfelf thus hindred, he fends Timothy with a T 4 Commif- 280 A Cannon agamfi Commiflion in his Name, to vifit his Thejfaloni- ans^ to ftablifh his new Converts, to comfort them, and to know their Faith, left by fome Means the 'Tempter hath tempted you, and our Labour be in vain. Chap. iii. f. y. When Timothy had finifhed his Vifitation, he returns to St. Paul, to give an Account of his Enquiries and Proceedings, and brought thefe good Tidings : That he had found the TheJ/alonians firm and ftedfaft in the Faith which St. Paul had taught them. At the Hear- ing of this good Report, St. Paul breaks out in- to this rhetorical Expreflion of his Joy and Con- tentment in the Meflage, Now we live^ Sec. I am come hither on the very fame Errand, to know your Faith -, and tho' I cannot but hope, that after To long ProfelTion of the holy Faith, ye are well-rooted and grounded in it -9 yet I cannot but know-r that there are amongft us many bufy and cunning Tempters, who ufe various and fub- tle Arts to withdraw you from the holy Faith ; and I have Reafon to fear, as St. Paul did, left by fome Means the Tempter hath prevailed upon fome, and therefore could no longer forbear to come and know your Faith 5 and if I fhall find you, like thefe Thejfalonicms ftrong and ftedfaft therein, I fhall fay with the fame Sincerity that the Apoftledid, Now I live , if ye ft and f aft in the Lord. And that you may continue conftant and fted- faft in the holy Faith, which our Lord hath deli- vered; I fhall briefly and plainly fet before you fuch Rules and Directions, out of the holy Scrip- tures and antient Writers, as by God's AfTiftance upon your hearty Prayers, fhall undoubtedly pre- ferve you. The Falfe DoBrmes. 281 The firft Rule is, to make a ferious and hearty Refolutionof believing and adhering to this Chril- tian Faith, whatfoever it may coil. This is that, which our Saviour advifes,St.L^ xiv. 28. Which of you intending to build a Tower ', Jitteth not down fir ft l, and counteth the Coft, whether he hathfufficienttofi- nijh it ? left haply, after he hath laid the Foundation, and is not able to finijh it, all that behold it, begin to mock him. It will be no lefs ridiculous for any Man, to profefs himfelf a Difciple of Chrift and his holy Do&rine -> that doth not firft confider the Coft he may be at, and refolve to go on with it. And the Coft may be great, the Lofs of Father and Mother, and whatfoever is neareft and dear- eft to us, f. z6. If any Man come to me, and hate not his Father, and Mother, and Wife, and Children, and Brethren, and Sifters, yea, and his own Life alfo, he cannot be my Difciple : He cannot elfebe ftedfaft in the Profeffion of the holy Faith, which may, and fometimes will, put him upon this Coft. Let no Man fo far miftake our Lord, as to think, that he teaches Difobedience to Parents, whole firft Commandment with Promife is, Honour thy Fa- ther and Mother ; or that he teaches us to hate our Children, who by his Apoftle St. Paul tells us, that they are worfe than Infidels, who pro- vide not for their Family, 1 Tim. v. 8. or that he teaches us to hate our Selves, who bath fummed up his Commandments into thefe two grand Pre- cepts, Love God above all, and thy Neighbour as thy felf, St. Matth. xxii. 40. St. X^'sPhrafe of hating Father and Mother, 6cc. is beft expound- ed by St. Matth. x. 37. He that loves Father and Mother, more than me : He that prefers Father and Mother before me and my Doctrine, and will renounce that, or any Part of it, to fave them or his own Life, and whatfoever is deareft to him in this 28 1 A Caution agalnjl this World, is not worthy of me. The ilncere Refolution of preferring God and his holy Truth before all worldly Advantages, is that, which makes the honefl and good Heart, which affords Depth of Earth for the Seed of God's Word to root in, and bring forth Fruit to Life eternal, St. Luke viii. if. Let us therefore retire to ourClofets, and fre- quently renew this honefl: Purpofe and Refoluti- on, efpecially when we come to the holy Eucha- rift\y that we may get itfealed and confirmed there by theGrace of the holy Spirit. Let not the Coff. we may be at, affright us : The rich Pearl of the holy Faith, the End of which is the Salvation of our Souls, i Pet. i. p. is not dearly bought, though we fell all that we have to purchafe it, St.Matth. xiii. 46. This Refolution will not continue ftedfafi:, unlefs we purge out of our Hearts all fuch vio- lent Lufls and Paffions, as will ravifh our Wills from the holy Faith, which we have believed •> let us therefore be careful to caff, out them, efpecially thofe which are moil dangerous to the Stedfafl- nefs of the Faith : As, 1. The inordinate Love of this pre fent World. This made Tie mas forfake St. Paul, after he had been a long Time his Fellow- Labourer in the preaching of the Gofpel, zfzm.iv. 10. There be too many fuch, who follow ChrihVs Doctrine for Gain, who make great ProfefTion of this holy Faith, when it fills their Bafkets, St. Job.vi.z6. who run away from it as fail, to any impertinent, nay damna- ble Error, which appears more advantageous. If we have Hearts exercifed with covetous Defigns, we fhall certainly forfake the right Way, as Ba- laam did, for the Wages of Unrighteoufnefs, z Pet. ii. if. z. AM- Falfe DoElrines. 283 1. AMBITION and Vain-Glory. Diotre- phes, who loves to have the Pre-eminence, receives not the Apoftles, nor their Doctrine, St. John, Ep. iiL nay, flights their Doctrine, vilifies their Perfons* prating again ft them with malicious Words, f.io. and all this to get himfelf a Name and Efteem a- mongft the credulous Vulgar. This hath made mod of the Hereticks and Schifmaticks in elder Times, as Epiphanius and otheis have obferved. When they thought their Worth and Merit not enough rewarded, when they could not be fo great or powerful, as they affected to be $ when they could not obtain, by the regular and juft Ways of Preferment, fuch Places and Dignities, fuch Efteem and Repute, as their Ambition made them covet, and think themfelves to have deferved > then they broach'd new Doctrines, and invented new Difciplines, to draw Parties after them of the weaker Sort, that they might be, in a Facliony what they could not be in the Church, Chiefs and Leaders. Nor doth this Ambition appear only in the Leaders $ but every little Member of the moft ridiculous Seel: is fwoln with the fame tu- morous Vain- Glory, each Party affecting to be called the Godly. Where this Wind of Ambiti- on blows, no wonder, if it carries them- away to diverfe and ftrange Doctrines, Help, xiii. o. How can we believe, receiving or catching at Glory one of another, St.- John v. 44. When the Teachers court the People, and they again the Teachers, for Applaufe and Reputation 5 when Vain-Glory is the End of the Defign, how can Men be ftedfait ? For when the holy Faith becomes, as oftentimes it does, vile and contemptible in the Eyes of the People 3 fuch Men muft needs for- fake it, and profeis any new, though damnable Doctrine, that grows popular, Befides, no Man can 284 A Caution againfi can hope, to ftand ftedfafl in the Faith, without the Afliftance of God's Grace, .who refifts the Proud, and gives his Grace only to the Humble, Jam. iv. 6. If we will be conftant Difciples of Cbrift, we muft be like him$ lowly in Spirit, St. Matth. xi. 29. 3. T h e r e is in our Nature a Softneis or Ten- dernefs, that is apt to betray our Conftancy. As many as defire to make a fair Shew to the Flejh9 (frthovlis iVTrpojoiryia'ai, that would appear with a fair Face without a Scar) renounce their Chrilli- anity, and turn Jews j only left they Jhould fuffer Persecution for the Crofs of Chrift, Gal. vi. 12. This Tendernefs made the Apoftles, St. Peter and all, once forfake their Lord : And the fame hath made too many forfake the Lord's holy Truth. It may not perhaps be thought needful, to urge this any farther at this Time, when, God be thank- ed, there is no prefent Danger of fufFering Per- fecution for the Faith ofChriit, it being now de- fended by the Defender of the Faith. But though Confeifors of the Faith and Doctrine of our Lord, be not perfecuted by the Sword of Authority, it is, at leaft fome Part of it, cruelly perfecuted by the Spears and Arrows and fharp Swords of flanderous Tongues 5 who, like the Donatifts of old, cry out of Perfecution, even then when they are thusfharply periecuting thofe, whoprofefs the holy Truth and Faith of Chrift. To inftance in a few Particulars. Let any Man preach. or prac- tife Decency and Order in the Service and Wor- fhip of God, which is a direct Command inChrinVs holy Do&rine, 1 Cor. xiv. 40. Let him preach or practife Loyalty and Obedience to the King and his Laws, which is Part of the fame holy Doctrine, Rom. xiii. f. 1 Pet. ii. 13. Let him preach or pra&ife Obedience to the Church, ac- j cording Falfe Do&rwes. 28 j cording to our Lord's Direction 3 St. Mat. xviii. ij. and Submiffion to the Guidance of thofe, who, by God and Man's Laws, are fet over us to watch for our Souls, Heb. xiii. 17. and he mall foon find the Truth of that, which I have faid 3 his Doctrine flander'd, andhisPerfon reproach'd and perfecuted by malicious Tongues. The Fear of this Perfe- ction, we fee, hath made fome, who are too tender, follow our Lord's Doctrine, as St. Peter did his Matter, at a Di fiance \ it is not amifs to remember, what the Holy Ghofr. hath obferved for our Inftruction in St. Peter, that foon after he drew back and followed at a Diftance, he forfook, nay for/wore his Lord, St. Matt. xxvi. f 8, 74. From all which we may certainly conclude, that we mall never fland ftedfail in the Doctrine and Faith of our Lord, unlefs we endeavour to har- den our Faces, and ftrengthen our Foreheads, a- fainft all fuch Fear of the Looks or Tongues of len, Ezek. iii. 8,9. v 4. As there is a Tendernefs, fo there is a Fickle- nefs, and Love of Change in our corrupted Na- ture : St. Paul calls it ChildifJmefs, Ephef. iv. 14. loving much but not long, delighting in Change, not only in ordinary Matters, DrefTes, and Fafhi- ons, but even in Religion too -, new Prayers, new Doctrines, new Goverments. Many Men having itching Ears, heap to them/elves Teachers, 2. Tim. iv. 3. after their own Lufts; fuch as may rub their Ears, and gratify their Lulls, and feveral Hu- mours, with Doctrines fuitable, and pleafe their Childifhnefs with Novelties. New Revelations, new Truths are by many much affected, and dai- ly expe&ed : I pray God , we come not to the Jews Innovation, new Gods, which our Fa- thers never heard of, Deut. xxxii. 17. We feem Weary of the old Garment, the old Religion, and love 2 8 6 A Caution agamfi love to put new Pieces to it, though thereby we make it much worfe, St. Luke v. 36*. Nothing can be more directly oppofite to our Stedfaftnefs in the Truth, than this Love of Change 3 (ince the holy Faith, and Chriftian Truth is, like Jefus Chrift who taught it, the fame Tefterday, and to Day, the fame for Ever, Heb. xiii. Let us labour therefore to correct this Childiihnefs, to quit our Selves like Men, and earnefily contend for that Faith, which was once, and but once, delivered, Jude 3. By the Means aforefaid, we may, by God's Grace, feeureour Selves againft our Selves, that our own Hearts fhall not miflead us. But tho' our Hearts be fincere, our Understandings may be weak, and we may be daily in Danger of being feduced by the various Arts and Subtleties of cun- ning and bufy Seducers, who lie in wait to de- ceive ; and therefore I fhall offer this fecond Cau- tion, which our blelTed Lord hath taught us. Mat. vii. if. II. BEWARE of falfe Prophets, or falfe Teach- ers, as St. Peter calls them, 2 Pet. ii. 1 : And you will readily grant the Caution to be moft feafonable and necelTary, if you will conflder the Crafts they ufe to deceive you, and your own Danger, if you be deceived. Inwardly, fays our Saviour, they are ravening TVolves, whofe &\m and Defign is no lefs than the Ruin and Damnation of our Souls. What Danger can be greater ? This cruel and malicious Defign they hide under Sheep's Cloath^. ihg, foft and fair Pretences of Meeknefs and Humi- lity,Profeflions of extraordinaryHolinefs,great Care of Souls, fingular Love of God's Glory, to which they add good Words, kind and flattering Speech- es, Rom. xvi. 18. and (which is the Mailer-piece of . Cunning) Falfe Do&rines. 287 Cunning) they promife them Liberty •, z Pet. ii. ip. Simon Magus, Bafilides, Carpocrates, of old, taught their Difciples to live as they lifted, and to do whatever they pleafed : Marcion taught his Difciples to believe, thatChriil came into the World to deliver Men from the Service of the Creator : Mektius gave his Followers a Licence to live without Fear, and to be ruPd and govern'd by none. I might inftance in many more fuch falfe Teachers, of the fame Leaven 3 but I need not, {ince St. Peter, in the Place aforefaid, affures us, that it is .the Wont of falfe Teachers, of what Sort foever, to promife their Followers Liberty^ or rather Licentioufnefs, being the mo ft catching Argument in the World to intice itching Ears and luftfui Hearts to their Party. It is not unwor- thy of our Obfervation, that St. Peter fays, they promife them Liberty ; but indeed they neither do, nor can, by thefe Means make them free* for who foever committeth Sin, is the Servant of Sin. What Liberty then can it be, to be expofed and tempted to the deadly Slavery of Error and Sin ? False Teachers having all of them fuch ma- licious Defigns of Ruin, and fuch cunning Arti- fices to deceive, it behoves us very much to re- member our Lord's Caution, Beware of falfe Pro* phets. But how mall we difcern them to be fuch ? Their inward Defigns we cannot fee, and their outward Appearance is innocent and harmlefs, fair and plaufible, Sheep's Cloathing. By their Fruits you Jhall know them, fays our Saviour j they may act the Sheep for a while, but if you heed and mark them well, you fhall fee the Wolf appear 5 by their Fruits you Jhall know them. When you lee fome creeping into Houfes, and inftilling Doc- trines into the weaker Sort 3 by this you may have 4- juft 288 A Caution agamfl jufl Caufe to fufpeft them for falfe Teachers, z Tim. iii. 6. Of this Sort are they which creep into Hon- fes, from fuch turn away. There jhall be falfe Teachers among you, who privily jhall bring in dam- nable Doctrines, z Pet. ii. i . who when they fhall offer themfelves to be your Teachers, fhall for- fake the lawful and publick AfTemblies eftablifh'd by jufl Authority in the Houfes of Prayer : By this Fruit you may know them. Beloved, remem- ber the Words, which were fpoken before of the Apoftles of our Lord Jefus Chrift, how that they told you, there fhould be in the laft Time Mock- ers or Deceivers, Jude 17. 18. Theft be they who feparate themfelves , beware of fuch there- fore , by thefe Fruits you fhall juftly fufpe£b them to be falfe Teachers. But there is one Cha- racter or Mark, by which you fhall undoubtedly know them : St. Paul, St. Peter, St. Jude, tell us for certain, thofe are falfe Teachers, by all Means to be avoided, who defpift Government, and fpeak Evil of Dignities. When therefore you hear any Teachers blafpheming and reviling their Governors, Civil or Ecclefiaftical, when you fee them contemning their Laws, confronting their Authority, refufing to come at Mofts and Aaron's Call, to the AfTemblies appointed by their Laws , and fetting up Meetings, gathering AfTemblies a- gainft Mofes and Aaron, the Civil and Ecclefiafti- cal Authority ; come not near, left ye perijh in their Sin, Numb. xvi. It is God's own Caution there f. z6. and in the like Cafe too > for what elfe was the Sin of Corah, Dathan, and Abiram, but refufing to come at the Call of Mofes and Aaron, Numb. xvi. 12. TVe will not come up ; and the gathering Congregations againft them, f. 19. And certainly to gather Congregations, contrary to the Laws and Commands of Mofes and Aaron, is Falfe Doctrines. 289 is to gather againft them : For it is the Authori- ty, that makes the King and the Prieft, Mofes and Aaron, fo (acred, that no Man mull rife a- gdnft them. When therefore you fee or hear any fo gathering Congregations contrary to the Laws, depart from them ; when you hear any Teachers thus deipifing Dominions, remember, that the x^poftles have told us, they are falfe Teachers 3 and forget not our Lord's own Cau- tion, Beware of falfe Prophets. If any Man after all this Monition, will ftill be bold to receive fuch, becaufe they come in Sheep's Cloathing, he de- ferves more Blame than Pity, if he be ruin'd and devoured. III. Obey your fpiritual Guides, and fubmit your felves to their Conduct and Direction, Heb. xiii. 17. This Rule is given us, to this very Pur- pofe, that we may (land fad in the Faith. For af- ter the Apoitle had forewarned us, f.9. Be not carried away with diver fe and ft range Doctrines -, he prefcribes this, as the belt Prevention of fuch Giddinefs and Lightnefs, to obey them that have the Rule over us, and fubmit our felves to them who watch for our Souls. Almighty God, in infinite Goodnefs to Man, knowing the Weak- ncls of the People's Understandings, together with the Want of Time and Means for the Study of Truth, hath provided fome Paftors and Teachers, for the perfecting of the Saints, for the Work of the Miniftry, for the edifying of the Body of Chrift, Eph. iv. 12. If hat we henceforth he no more Children, tofs'd to and fro, and carried away with 'every JVind of Doctrine, by the Slight of Men, and cunning Craftinrfs, whereby they lie in wait to de- ceive0 f. 14. God hath, vou fee? appointed you U Pallors 290 A Caution againfi Paftors and Teachers, to keep you from being deceived by falfe Teachers j and if you will not fubmit to their Direction, you expofe your felves to the Danger of being deceived, and fruftrate the merciful Intendment of God's Goodnefs towards you, to keep you fledfaft in the Truth. I know not what Excufe any Man can make, why he doth not readily fubmit to the Guidance of thefe Paflors and Teachers, but only this 5 that firft, he does not certainly know, whom Chrift hath appointed for his Guides now, fince the Apoftles themfelves are dead long fince : And fecondly, if he does know them, yet he cannot confidently rely upon their Guidance, fince they are not infallible in their Doctrines, as the Apoftles were, and therefore may poffibly be deceived themfelves, and deceive him that fub- mits to them. To the firft I anfwer : You may as certainly know, who are your Spiritual Guides, as who are your Civil Governors 3 namely, by the Laws of the Church and Kingdom, and their folemn Inveftiture in their feveral Places and Charges -, which is a greater and furer Evidence, than any Man can have of his natural Parent, whom you cannot otherwife know, than by the common Repute of the Neighbourhood, and the Tefti- mony of your Mother, who is bound in Reputa- tion to call her own Hufband your Father : And fince God hath commanded you, upon Pain of Damnation, to obey him, who is thus reputed your Father j why fhould you not fear the fame Penalty for difobey ing your Guides of Souls, whom God hath equally commanded you to obey, and gi- ven you a greater Evidence and Aflurance of their Authority over you ? To Fcdfe Doctrines. i.pi To thefecond Scruple I anfwer ; that I af- fert no Infallibility in your fpiritual Guides. They are Men, and may be deceived $ they may be cunning Men, and lie in wait to deceive. And may not thofe be fuch, whom you heap to your felves, and fo willingly run after ? Thofe, who are fet over you, are reftrained by the Laws, and ac- countable to their Superiors, fo that they cannot publifh dangerous Errors, without their own Dan- ger, and the Cenfures of the Laws, if they be dis- covered > and being allowed to preach only in the Church, cannot promife themfelves any Safety from Secrecy. And it is not fo probable, that they will willingly deceive you, who are in Danger to lofe by their Fraud, as they who by falfe Do&rines make Parties, to their no fmall Advan- tage. Befides, God always afMfts his own Inftitu- tions, and blelfes his own Appointments. God hath forewarned you, to avoid Strangers, and not to heap to your felves teachers, z I'm. iv. 3. And who can reafonably expecl: God's Affiftance in Difobe- dience ? It is juft with him, to fufFer us to be deceived by thofe, whom he hath warned us to avoid 5 but it is moft reaforiable, to expecl his Blefling and Afliftance, in Obedience to his own Order. He hath commanded us to fubmit to them, who are fet over us 5 and will not fufFer us to perifh by Obedience. If we fhall be mifled by our own Guides into fmall Errors, he will gra- cioufly accept our Obedience, and not impute thofe Errors to our Condemnation \ and he will never fufFer us to be led by them into damnable Errors, unlefs it be our own Fault. God is faithful, who will not fuffer you to be tempted above that you are able to bear, but with the temptation, will make a TVay to efcape. 1 Cor. x. 1 5. This Promife would U z fail, iyz A Caution agamfi fail, if having commanded us to be guided by them, he mould not either certainly withold them from teaching damnable Doctrines, or elfe afford us fome Means for the Avoidance and Difcovery, if we be watchful, and do not wilfully refufe them > which are thefe, i. Observe this Rule of our Saviour, St. John v. 39. Search the Scriptures 5 acquaint your felves with the plain and evident Texts, which need no Interpretation j and if your Teachers commend any Doctrine to you, contrary to thofe, believe them not. It is an old Obfervation, and daily Expe- rience confirms it, that falfe Teachers ufe to build their Doctrines upon fome few hard and obfcure Texts, that under the Colour of the holy Text, they may obtrude upcn their unwary Difciples their own pernicious Glories, Interpretations, and Inferences -, fo that their Difciples Belief refts on- ly upon the Interpretation of the Preacher, who may be deceived, or (which is worfe) may en- deavour to deceive. But when the fober and wa- ry Chriftian grounds his Belief upon the evident Texts, which are fo plain, that they cannot be more plainly expreft or interpreted, he relies un- doubtedly upon God's own Word, who cannot deceive or be deceived. This is the beft Way to fecure your felves againft the damnable Doctrines of your own falfe Teachers. As for Example 3 When you are by any of them taught to rebel a- gainil the King, or to oppofe his Laws, to con- temn the Church, and feparate from her Com- munion 5 guard your Faith againft their crafty In- finuations of Rebellion by Pretence of obfcure Scriptures, by fuch plain Texts as thefe, Let every Soul be fubjecl to the higher Powers ( to him that bears the Sword) not only for PFrathy but alfo for - Qonfcience Falfe DoBrmes. 293 Confcience fake-y and who fever re ffts, Jhall receive Damnation, Rom. xiii. Be fubjecl to every Oral- -nance of Man, fur the Lord's S ike, whether it be to the King a> Supreme, or unto Governors who are fent by him, i Pet. ii. 13. Which are Words as plain as can be fpoken, and cannot admit of any other Interpretation. Thefe are enough, to fecure you againit. the damnable Doctrine of Rebellion. And againit. Contempt of the Church, and fchifmati- cil Separation from her Communion, take thefe plain Texts, St. Matt, xviii. 17. He that will not hear the Church, let him be to thee as an Heathen Man and Publican. Keep the Unity of the Spirit in the Bond of Peace, Eph. iv. 3. Not for faking the publick afembling of our f elves, Heb. x. 2f. ac- cording to the Commands of thofe, who are our Go- vernors, Heb. xiii. 7. If it be objected, that all thefe Texts do fup- pofe the King's and the Church's Commands to be lawful, otherwife I may, nay I muft refufe, to obey the King, I mull not hear the Church, I muft foriake thofe ArTemblies, if unlawful : The Anfwer is eafy y that I cannot be fafe in going contrary to thefe plain Texts, 'till I can find, that thofe particular Commands of my Superi- ors, and thofe ArTemblies, be as plainly forbidden in fome other Tc-xts. It is not fafe to fey, I will not obey the King, nor hearken to the Church, nor frequent thofe publick Airemblies, becaufe I think, and fome powerful Preachers tell me, thefe Ordinances and ArTemblies are unlawful : Remember, it is God, who commands, in thofe plain Texts before-mentioned, and none but him- ielf can difcharge your Obedience > and there- fore you mult obey, 'till you find the particular Commands of your Superiors forbidden by as U 3 plain zp4 A Caution agdinfi plain Texts, as thofe which in general require you to obey. If you obferve this Rule, you can- not be cheated into Rebellion and Schifm > and if* you do not, it is your own Fault, that you are deceived. This Rule is certain, but perhaps not large enough, to fecure us from all damnable Errors j there being fome fuch, which may not feem flat contrary to the exprefs Words of Scripture j the neceflary Truths, of which thofe Errors are de- ftru&ive, not being delivered in exprefs Terms in the holy Scriptures, yet fufficiently contain'd therein, and may be undoubtedly proved out of them, by comparing Texts, obferving the Con- text and Scope of the Text, and other Rules of Art > which the People not being fo well able to do, let them obferve this fecond Rule. 2. Keep ftedfaft in the Faith of all fuch Truths, as the Catholick Apoftolick Church hath believ- ed, and delivered as neceflary -> and believe not your particular Guide, when he teaches contrary to thefe. The Church is the Ground and Pillar of Truth, I Tim. in. if. Into her Bofom and Regiftry the Apoftles committed all neceflary Truths, as our Lord commanded them, Mattt. xxviii. ip, zo. Co teach all Nations to obferve all 'Things whatfo- ever 1 have commanded you. They knew their Lord's Commands, and were true to their Truft in teaching them accordingly. Thefe neceflary Truths, thus laid up in the Treafury of the Church, are domeftick houihold Doctrines ; which all of that Family fhould fold faft, and not be carried about with every Wind of ftrange or foreign Doc~. trine, Heb. xiii. p. Thefe neceflary Truths, com- mitted by the Apoftles to the Churches of their own Plantation, God hath promifed. Mat. xxviii. Falfe DoBrmes. 195 20. fhould be delivered down thro' all SuccefTions to the End of the World : Lo, I am with you, (namely, in the teaching all that I have command- ed) to the End of the World. What therefore hath been conftantly delivered, and believed, as a Command of Chrift, by the general Teftimony of the univerfal Church in all Ages, ought to be firmly believed, upon the fame confentient Tefti- mony we receive and believe the Canonical Scrip- tures to be the Word of God > and why fhould we not be fatisfied with the fame Teftimony of all other neceflary Truths ? But how pall the People he able to know, which truths are Jo generally delivered from the fir ft Ages ''till now ? They cannot themfelves fearch and find them 5 and perhaps their own Teachers may tell them, that their Errors are fuch. I anfwer, you may find and know thefe neceffary Truths, by the publick Dottrine of our own Churchy deli- vered in her Liturgy and Articles of Religion, by the unanimous Confent of all your fpiritual Guides. Acquaint your felves throughly with that publick Doctrine, and adhere to that -y and if your own Teacher teaches otherwife, believe him not. J f to thefe Directions here given you careful- ly attend, adding your conftant humble Prayers to that merciful God, who would have no Man to ■perijh, but that all fiould come to the Knowledge of the Truth9 1 Tim. ii. 4. He will certainly preferve you from ail damnable Errors, and keep you fted- faft in the holy Faith -, that Faith which is the Ground and Foundation of the lively Hope of an Inheritance incorruptible and unde filed, and that fa- deth not away, referved in Heaven for you, 1 Pet, i, 3, 4. that Faith, by which, through the Power of God^ ye are kept unto Salvation, f. f. that U 4 Faith^ 296 A Caution againji, &c. Faith, which being preferved firm and (led fad, after it hath been tried by manifold Tempt at ions, will be found unto Praife, and Honour, and Glory, at the Appearance of Jefus Chriil, f. 6\ 7. That Faith, which makes us here in this Life to rejoice O N: Printed for Charles Rivington, 1722, [ *99 ] Confession of Sins y and the Power of Absolution. In Dei Nomine, Amen. i John i. 9. If we confefs our Sins, he is faithful and juft to forgive us our Sins, and to cleanfe us from all Unrighteoufnefs. F we fay that we have no Sin, we fin in faying fo 5 for we give God the Lye, (f. 10.) who by his Prophet hath faid, There is none that doth good, and finneth not, and by his Apoftle, That in many Things we offend all : And we make pur felves Liars, (#".8.) If we Jay, that we have no ^ oo ConfeJJion of S'ms-7 no Sin, there is no 'Truth in us: Who can fay I have made my Heart clea?i, lam pure from Sin ? Prov. xx» If any proud Pharifee doth, he deceives himfelft faith St. John. Nam fi non dixeris Deo quod es, damnat in te Deus quod invenit , if we deny thoie Sins we have, God that fees them will condemn us for them. A vain-glorious Pharifee's God I thank thee, that I am not as other Men are. Extor- tioners^ Unjuft, Adulterers, &c. will not juflify us before God. The poor Publican's humble Con- feffion, with a God be merciful to me a Sinner, is the only Way to Pardon and Forgivenefs. For */ we confefs our Sins, he is faithful and jufi to for- give us our Sins, and to cleanfe us from all Unrighte- oufnefs. I n which Words we have, I. CONFESSIONIS Neceffitatem , with- out Confeflion, there's no Remiffion : If we confefs' our Sins, God will forgive them ; not other wife. II. C O NFE SSIO NTS FruUus, the Fruits of Confeflion, viz. First, Condonabit Deus 7 If we confefs our Sins, God will forgive us our Sins. Secondly, Purgabit ab omni iniquitate , If we confefs our Sins, God will purge us from all Iniquity y he will forgive us our Sins, non impu- tando poenam, by remitting the Punifhment due to them y and then, purgabit maculam infundendo gratiam, he will purge us from all Iniquity, by the Infufion of his Grace : And that, 1. ghiiafidelis, becaufe he is faithful > he hath promifed, That whofo confejfeth his Sins, and for- - faketh and the Power of Abfoluiion. 3 o r faketh them, Jhall have Mercy, Prov. xxviii. 15. So that if we confefs our Sins, his Mercy will forgive them, and will purge us from all Iniquity, becaufe he \b faithful. z. §JJ I A juftus, Our bleffed Saviour, by his Death and Sufferings, hath made a full Satisfacti- on for all our Sins, he hath paid an infinite Price, for a Pardon for all thofe, that will confefs their Sins : So then, if we confefs our Sins, he will forgive them, becaufe he is juft. I. Of the firft Part, The Neceffity of Confeffion : If we confefs , God will forgive $ not other wife. ConfefHon was always the Way to Ablblution j and never was Pardon promifed, but upon thefe Terms, if we confefs.' Thus it ran in the Law : And it Jhall be^ when he Jhall be guilty in any of thefe Things, that he Jloall confefs, that he hath finned in that Thing : And the Prieft foall make an Atone- merit for him concerning his Sin, Levit. v. f. Thus here in the Gofpel 5 If we confefs our Sins, God will forgive them. This Ji confiteamur implies a non nifi 'confiteamur ; If we confefs our Sins, God will forgive them, implies, that unlels we confefs, God will not forgive. Conditional Promifes bind not to Performance, 'till the Condition be fulfilled : And fuch a Promife is this Pardon, here promifed with an If, If we confefs. Of Neceffity therefore we muff confefs, if ever we delire to obtain the Pardon promifed j Dum tacui mveterantur ojfa mea, faith the Pfilmift : Pfal. xxxii. 1. Tacuit con- fejjionem, non tacuit miferiam -> he concealed not his Mifery > that he complained of all the Day long, and bitterly too j his. Complaint was Rearing j thro" my Roaring all the Day long : Yet all this while he felt no Eafe, (for Day and Night thy Hand was heavy upon me, and my Moifiure is like the 1 Drought ^01 Confeffion of Sins, Drought in Summer) quia tacuit confeffionem, be* caufe he concealed his Sins. Ac laft he refolves to confefs, Dixi confitelor; andprefently came a Par* don : I J aid I will confefs my Sins unto the Lord, $. y . and fo thou for gave ft the Iniquity of my Sin. Non vis ut ilk damnet ? i'u damna. Vis ut ilk ig- nofcat ? I'u agnofce : If we would have God forgive us, we muft condemn our felves j if we would have him pardon, we muft confefs. And a good Reafon for it : Should we fin, and have a Pardon without confeffing, it could not (land with the Wifdom of God ; for fo he fhould have loft the Honour of his Mercy. Had he not required of us confejjionem peccatorum, he had never had con- feffionem gratiarum. God therefore, that he might be fure to have at leaft the thin Reward of Thanks for his Mercy, requires, that we fhould make known our Mifery, before he would fhew us his Mercy > that we fhould confefs our Sins, before he would forgive us our Iniquities. Nor will e- very Confeffion ferve the Turn : Not Pharaoh's hypocritical Confeffion, who in a Fit of Melan- choly fays, / have finned, but as foon as the Hand of God was removed, is refolved to fin yet more : Nor Saul's flight Confeffion, only left Samuel fhould difhonour him before the People, 1 Sam. xv. 30. like fome in St. Auguftin's Time, who, confident of their own Innocence, would yet with their Neighbours for Company fay, For- give us our Trefpaffes. Scio quia jufius fum ; fed quid diclurus fum ante homines ? For their Righte- oufnefs they were of the Pharifee's Mind, it was exacl: enough, they need not cry God Mercy; yet becaufe other Publicans fay their Prayers, they are content to fay with them, God be merciful unto us Sinners, to avoid the Cenfure of Pride and Arro- gance. 3 Others and the Power of Abfolution. 303 Ot hers again, worfe than thefe, are free enough to confefs their Sins, but it is with Pride and glorying. Stulti, quafi per lufum, operantur iniquitatem -y they make a Sport of committing Sins, and then make a Jeft of confeffing them. This Confeffion is worfe than their other Sins 5 for either they think there is no God to regard, which is flat Atheifm ; or which is worfe, with them in the fiftieth Pfalm, that he is full as bad as themfelves, one that delights as much to hear their Impieties, as they joy either in acting or confeffing them. No fuch Confeffion mull we make, if we hope for Pardon. But our Confeffion muft be better conditioned. 1 . It muft be humilis, accufans nos ipfos. We muft accufe our felves, not laying the Blame on others. 2. It muft be pcenitens, £5? cum dolor e, with Grief and Sorrow for them. 3. Integra £5? perfecla, we muft confefs all our Sins we know, not willingly concealing any. 4. Cum propofito obediendi, with a Purpofe of Obedience for the Time to come. First, our Confeffion muft be humilis &? ac- cufans nos ipfos, acknowledging, not the Fact on- ly, but the Guilt 5 confeffing not only the Sin, but confeffing it to be our own. If we confefs our Sins, faith the Text. 1. NOSTRA peccata, non nature, our Sins, not laying the Blame on Nature. z. NOS TR A pecata, non Diaboli, not with Eve fhifcing them off to the Devil. 2. NOSTRA peccata, non Dei, our Sins not making God the Author. Wk 504 ConfeJJion of Sins, i. We mull confefs our Sins, not laying the Blame on Nature. There were fome in St. Au- guftine's Time, that when they were convinc'd of their Sins, anfwered thus for themfelves, Non mirum, fi deditus fum fornication}, quia talis creatus Jum nature £5? fragilitatis : No great Matter if I have committed Adultery, my natural Inclination tempted me to Lull 3 and no Wonder, if I commit Murther, my cholerick Difpofition forceth me to Wrath. Faminarum Vox eft, as St. Jerome faith in another Cafe, it is a womanifh Excufe, and a Cloak for our Sloth, to fay, I could not refift, the Temptation was fo ftrong 3 for we might refill, if remembring our Vow in Baptifm, we would fight manfully 3 and it is not Want of Strength, but Want of Will, that makes us fo ea- fily vanquiitfd. Manichaus eft, qui dibit hominem peccatum vitare non pofj'e 3 it was the Error of the Manichees to fay, That a Man could not avoid Sin. Nos vero didicimus, faith St. Jerome 3 but we have learned from the conftant Doctrine of the Catholic k Church, Hominem femper & peccare, £5? non peccare, poffe, that at all Times Man may fin, or not fin, if he will. Thofe natural Luffs and Paffions, which are unavoidable, and thofe fudden Motions, which cannot be prevented, are not imputed to us 3 God doth not charge us with them. So faith St. Chryfoftom, in opere imperfeclo, upon thefe Words, If a Man looks up- on a Woman to lufi after her, he hath committed Adultery in his Heart : Non fi quis concupiverit fe~ cundum incvitabik defiderium carnis, fed fiquis con- cupiverit fecundum voluntatem animte £5? cunfenfum, ft at liens implere quod cupit, ilk adulter eft. Thefe natural Lulls are no Sins, if we check and Hop them, before they exceed the Bounds of Reafon: Then, and not until then 3 to wit, in God's gra- cious and the Power of Abfolution. 305- Cious Account, according to the Rule of theGof- pel j are they counted Sins, when we freely cherifh thofe Defires, and refolve to bring them into Aft. And therefore, when we fin, we cannot juftly accufe our natural Inclination, but our Wills : Our natural Inclinations may incline us to fin, but the Sin is ours by willingly confenting, Rom* vii. 17, 20. And therefore, if we will fpeak tru- ly, we muft confefs our Sins, accuflng our Selves, not our natural Inclination j that is the firft. Secondly, We mull confefs our Sins, ac- knowledging them our own, not putting them upon the Devil : The Devil may tempt us, he cannot force us to fin \ if he could, we might juft- ly plead, that they were none of ours, but his. But if the Devil had fuch Power, St. James would ne- ver have faid, Rejift the Devil) and he will flee from you. Tempt us he may, by propounding outward pleafant Objects to the Senfes, and that is tentatio exterior : Again, he tempts by inftil- ling fecret Suggeftions, and that is called, Tentatio interior : Sed in poteftate hominis eft tentati non con/entire, Man hath Power, by the Grace of God, to reiift thofe Temptations 5 and it is ourConfent, that giveth Sin the Birth. The Sin therefore is not properly the Devil's, who only tempts to it \ but oursj who freely confent, and commit it. He is fome Way guilty of the Sin, becaufe he is a Tempter, and therefore he had his Curfe for it, Gen. iii. But to fpeak properly, we are the Sin- ners, that commit the Sin. And therefore the Devil's Curfe freed not Eve from hers, f. 16*. Nor muft we think to excufe our Selves by faying, ffle Devil did tempt me) and I did eat $ but ftnce the Sin is ourS) we muft in Humility confefs it. Si cwfiteamur peccata wftra) non Diabolic If we con- X , , fefs ^06 ConfeJJion of $msy fefs our Sins, not fhifting them off to the Devil j that is the fecond. Third ly, We muft confefs our Sins, not making God the Author. Confitebor adversus me iniquitates me as Domino, Pfal.xxxii. I will confefs my Sins" unto the Lord -> but againft my [elf, not againft him. St.Auguftin on this Place complain- eth of fome in his Time, that would confefs their Sins, but againft God, not againft themfelves* When they were told of their Faults, they would reply, Deus hoc volutin quid ego feci ? God would have it fo, and how could I help it : Without his Grace, we cannot avoid Sin •, and therefore if he will not preferve us by his Grace, we that can do nothing without it, what Offence do we commit? wherein are we to blame ? Iwifh there were not fome amongftus of this Mind, who, tho' they will not in plain Terms, yet per circuitum, in Effect, fay full as much. But let them hear what St. Auguftfa fays 5 Licet nil confequi pojfis fine mife- ricordia ilia, quam repellis, potes tamen libere tenere gratiam, qua rctinente potes evitare culpam : Altho* we cannot of our Selves avoid thofe Sins, without the Grace of God \ yet we might, if we would, have that Grace, which would enable us to avoid them. Non ideo non habet homo gratiam, quia Deus non dat, fed quia homo non accipit : And if Man hath not this Grace of God, the Fault is not in God, who freely offers, and invites us to it 5 but in our Selves, who wilfully refufe it, and put it from us. Idcirco culpa noftra eft, quia fugimus gratiam $ therefore when we fin, the Sin is ours, who flie that Grace, which followeth us, and never leaves us but with Grief : Quoties volui, £s? noluiftis ! Say not thou therefore, he hath caufed me to err j for he hath no Need of the finful Many Ecclef. ii. And and the Power of Abfolution. 307 And let no Man fay, he is tempted of God > for God cannot be tempted to Evil) neither tempts he any Man ; but every Man is tempted, when he is drawn away of his own Lufts : Then when Lufi hath conceived, it brings forth Sin. St. Jam. i. 14. Since then our Lufr. conceives the Sin, we mud needs own it, and confefs. If we confefs truly, that the Sin is ours, not God's, accufing our Selves, not making God the Author : And that is the third. The fecond Condition of our Confeflion is, it muft btpoenitens & cum dolore. It is not enough to fay, I have finned 5 but with St. Peter we muft go and weep. The Saints of God did fo : Job's Eyes poured out 'Tears to God, Job xvi. zo. David's Eyes gufhed out a Flood of Waters, which made his Bed to fwim, Pfal. vi. 6. Mary Magda- len wept Tears enough to make a Bath for our Saviour's Feet > and St. Ambrofe telleth us of fome in his Time, that did fulcare front em lachrymis, that furrowed their Face with their Tears. Weep- ing and Tears were then in Fafhion. Sozomen tells us, in his feventh Book and fixteenth Chap- ter, that the Penitents then* did cum planclu £5? lamentatione femet ipfos in terram pronos projicere : that they lay proftrate upon the Ground weeping and fighing, as unworthy to look up to Heaven, till the Bifhop came and raifed them«up. But this publick l%oij.o\byn7is is out of Fafhion now, and it were vain for me to perfuade to it. Job's Tears, David's Rivers of Water, Mary Magdalen's Weep- ing are good Patterns for us now : Or if that be too much, if our Eyes cannot with Job pour forth Tears, nor with David gtifh out Rivers of Water ; nonne fiillabit oculus nofter, ihall not our Eye afford one Drop or twain ? There is no Sin fo fmall, but would fetch a Sigh from our Heart, and a Tear from our Eye* if we well confidered, 5 Xz whom 308 Confeffion of Sins, whom i t offended . It grieves the holy Spirit^ Eph . iv. 30. and (hall not we grieve,for grieving him? It made our blefied Saviour Jigh, and fweat9 and bleed^ and die v and mall not we figh for that, which made him die ? It grieves our heavenly Father : He is firry for our Offences, 3 and fhall not we mourn for that which makes him forrowful ? If we do not, our Confeffion is not right, nor as it fhould be 3 and in vain do we hope for Pardon, for fuch a dry and dull Confeffion. It is true, if we confefs our Sins^God will forgive them 3 but not unlets we con- fefs, poenit enter £5? cum dolore^ with Grief and Sor- row : And that is the fecond Condition of true Confeffion, it muft bepoenitens & cum dolor e^ with Grief and Sorrow for our Sins. ^. Our Confeffion muft be integra & perfefta : We mud not confefs by Halves, acknowledging fome, and concealing others, but freely all that we can remember. He that faith 9 he hath no Sin9 hath no Truth in him9 faith St. John: And he that denies any one Sin, that he knows he hath com- mitted, hath but little Truth in him j and the God of Truth will not pardon fuch, as will not ipeak the Truth from their Heart. All our Sins therefore muft be confefled 5 omnia venialia, omnia mortaliay fo fay the Cafuijis : All Sins of Weak- ne&, all Sin| of Prefumption, all muft be confef- fed, if we would have God to pardon all. Scio Deum inimicum omni crimini : §>uomodo ergoy qui crimen refervat, de illo recipiet veniam ? God is an Enemy to every Siny and will not pardon anyy if we willingly conceal but one. His Pardon is general, jhe never forgives one Sin, but he forgives all 3 and cur Confeffion muft be anfwerable, we muft confefs not one, but all, that after diligent Search and Ex- amination we find we have committed. For fe- cret Sins, that have flipt out of our Memory, and 4- cannot and the Power of Abfohtion. 309 cannot be recalled, God does not require a par- ticular ConfefTion, but a general Acknowledg- ment in Grofs is enough : Lord, ckanfe thou me from my fecret Sins, wipes off all thofe. But the Cafuifts put a Cafe, What if we be doubtful, ei- ther firft of the Fact, whether we have commit- ted it or not? We fear we have, but cannot cer- tainly be refolved : Or fecondly of the Guilt 9 the Fa£r. we confefs, but cannot with all our Skill determine, whether it be a Sin or not. Willing- ly we would confefs, if we thought it were a Sin, but cannot be refolved of that. Shall we now in Humility downright confefs, that we have offended ? No. Dens non agnofcit mendaceyn ifiam humilitatem: God likes not that falfe Humility. Cum humilitatis caufa mentiris, Ji non eras peccator ante- quam mentireris, mentiendo efficeris quod vitaras. This very Confeflion againft our Confcience makes us Sinners, if we were none before. What then? iTiall we deny it ; and fay, we have not finned ? No ; that is full as bad, or worfe. The Cafuifts give us this Rule, fince the Sin is doubtful, con^ fefs it fo. If we queftion the Fa6t, and cannot re- member that, yet fear left we have committed it, confefs it with a ft feci y if I have done it, Lord, pardon thy Servant, in this Thing, Again, if we remember 'the Fact, but doubt the Guilt, and can- not with all our Diligence be refolved, whether it were a Sin or not, confefs it then with aft pec- caviy if it be a Sin, which I have committed, then Lord, be merciful to me a Sinner. Thus they teach, and not without Ground : For in ConFeffion we are WitnefTes againftour Selves before the Throne of Juftice ; and therefore muft fay, what WitnefTes are bound to fpeak, the whole Truth, and nothing but the Truth, as God mail help us. And this is the third Qualification of our ConfefTion $ it muft X z be IO ConfeJJion of Sim, 3 be Integra & perfecla-, we muft confefs all our Sins, not willingly concealing any. 4. Our Confefiion mult be cum propofito obe- diendi^ with a Purpofe of Obedience for the Time to come. Not every one that confcfTetb, but he that confefieth^ and forfaketh his Sins^ Jhall have Mercy ) Prov. xxviii. As good fay Nothing, as fay I have finned, unlefs we refolve to do fo no more. Nil prodeft homini confiteri^ ft mens ah iniquitate non revbcetur : It is to no Purpofe to confefs our Sins, unlefs we refolve againft them for the future. And as we confefs, that we have turned from God by finning, fo we muft profefs our Purpofe of turning to God by Obedience. Againft thee^ thee only have I finned ^ faith the Pfalmift, Pfah li. 4. there is his Confefiion of his Sin. Create in me a clean Hearty O God, and renew a right Spirit within me^ y. 9. that fpeaks his Purpofe of Obedi- ence. Lachrymavit Ephraim, there is his Contri- tion : Convene me Domine £5? convertar^ there is his Defire of Converfion and Obedience, Jer. xxxi. 18. Aclual Amendment, good Works done> thefe are the worthy Fruits of penitent Confefiion, no Parts of it : But votum ohediendi^ a Purpofe of A- mendment, a Refolution of doing good Works, is no Fruit, but an integral Part of this Confefiion. And therefore we never find any Man in the Way of Penance, confefling his Sins, but ever his firft Queftion is, Quid faciam ? What muft I do ? St. Paul's firft Words when he began. Quid oportet me facere ? The Goaler's firft "W ords, when he began to repent. What jhall we do ? fay all the People to St. John^ when they came to the. Baptifm of Repentance. The Light of Reafon prompts us, that as we have wronged God, and difpleafed him by doing amifs -y fo muft we endea- vour to appeafe him, and make him amends by- doing and the Power of Abfolution. 311 doing well. As we have dishonoured him by our Sins, fo we muft endeavour a Reftitution, and glorify him by our good Works •, and he confef- feth not aright, that wants this Refolution : For true Confeffion is not without hearty Contrition, and Contrition includes a Vow of Obedience. St. Paul teaches fo much : Godly Sorrow, faith he, operatur timorem, it works a Fear of offending him, whom we grieve to have offended already * and operatur vehemens defiderium, it works an ear- ner!, and hearty Defire to pleafe and content him, whom we forrow that we have difpleafed and inju- red. zCor. vii. n. HereisaFearofDifplea(ing,and a Defire of doing well, both which make up perfecb Obedience, and both thefe in this Godly Sorrow, which worketh Repentance. So then he that fears not to offend, that defires not to pleafe, never for- rowedfrom his Hearty and he that thus never for- rowed, never truly confefled : For true Confeffion implies Contrition,and fo by Confequence a Purpofe of Obedience, Job vii. 20. Peccavi, quid faciam tibi ? It is the Language of every true Penitent : / have finned, what Jhall I do unto thee, O thou Preferver of Men ? If Burnt-Offerings were de- fired, he would fpare no Cofl : TIogu defirefi no Sacrifice, elfie would I give it thee. Pfal. li. If La- bour and Service will content, he will refufe no Hardfhip : Fac me mercenarium, faith the Prodigal ; Father, I have finned, and am no more worthy to be called thy Son, make me as an hired Servant -, fet me to Talk, I will willingly bear the Heat and Bur- then of the Day, to regain thy loft Favour : Or elfe, die quid faciam, Domine ? Let God but fay what he would have done, and he is refolved, whatfoever God mail command, that will he hear and do. And this is the laft Condition of Con- X 4 feflion. 3i2 ConfeJJion of Stnsy ieflion \ it muft be cum propojito obediendi, with a Purpofe of Obedience. Thus have we feen the Nature of Confeffi- on, and 'by that learn, how to confefc. Sed ubi Confejfarius ? Where's a ConfefTor all this while ? Where is any to take our Confeffions ? Here is none in the Text to confefs to, if we had a Mind to it. None indeed expreflly named, but here is one plainly enough defcribed -y here is one, that can pardon our Sins, that can purge us from all our Iniquities -, and to whom -can we better confefs, than to him, that hath the Power of Abfolution ? Would you know, who this is ? /, even I, faith God, am he, whoblottethout all your Iniquities, and that forgiveth your Sins, Ifa. xliii. 2f. To him, even to him, then let us confefs : Be fure, this is ne- ceflary, and no Pardon to be hoped for, unlefs we confefs to him at leafl. But there is another ConfefTor, that fhould not be negleclred. Qui coyifiteri villi, ut inveniat gratiam,qu#rat Sacerdotem, fcientem folvere & ligare, faith St. Auguftin : He that would be fure of Pardon, let him feek out a Prieft, and make his humble Confeffion to him -y for God, who alone hath the prime and original Right of forgiving Sins, hath delegated the Prieils his Judges here on Earth, and given them the Power of Abfolution -, fo that they can, in his Name, ^orgwz the Sins of thofe, that hum- bly confers unto them. But is not this Blafphe- my, (aid the Scribes once ? Is it not Popery, fay fome with us nowT ? Take the Counfel, that is given in Job, cap.viii. f. 8. Enquire of the former Generations y ajk the Fathers, and they Jloall tell thee. A s k then St. Chryfoflo?n, and hear what he faith, in his fifth Homily upon thefe Words of Ifaiah^ J Jaw the Lord Jit ting upon a Throne, ffihat is comparable and the Power of Abfolution. 313 comparable, faith he, to the Power of the Prieft, to whom Chrift hath faid, Whatfoever ye Jhall bind on Earthy Jhall be bound in Heaven, and what" fioever ye Jhall loofe on Earth * Jhall be loo fed in Hea- ven! 'A-7T0 rfc ynsrw ag^nv rfc x^/crswr \a[x6dvei o ou^os, liracPav o xfvrris 61/ rjj yy xaOrrrcw, 6 c/W7r61y)c hrflcu t&> cteXaii, ^ #7rs£ av st©» xaVai npjvet, ravlcc i jtupi©' av&) xu^T. Heaven waits, and expecls the Prieft's Sentence here on Earth : For the Priejl fits Judge on Earth -> the Lord follows the Servant^ end what the Servant binds or loofes on Earthy clave non errante, that the Lord confirms in Hea- ven. Words fo clear for "Cat judiciary formal Ab- fchition of the Prieft, as nothing can be faid more plain. Pleafe you next to inquire of St. Jerome^ who is faid to be the Patron of that Opinion, that holds the Prieft's Power barely declarative^ and fo indeed none at all : Yet he fpeaks home, in his Epiffcle ad Heliodorum, de Vita folit aria. God forbid^ faith he, that I Jhould fpeak a JVord amifs againft the Priefts, qui facro ore Corpus Chrift i con- ficiunt ( that is in the holy Eucharift) per quos nos Chrifiiani fumus ; ( that is in Baptifm ) qui claves regni ctelorum habentes, quodammodo ante diem ju- dicii judicant ; that is by remitting or retaining Sins. He that can conftruz judicant, and under- Hand what it fignifies, needs no Comment upon the Words. Hear next, what St. Gregory the great fays, in his 26th Homily upon the Gofpels. Apoftoli principatum fupremi judicii fortiuntur, ut vice Dei quibiifdam peccata retineant, quibufdam relaxent. The Apojiles, and in them all Priefts, were made God's Vicegerents here on Earth, in his Name to retain and forgive Sins, not declaratively only, ^/judicially. Animarum judices fiunt, as he goes on, they are made the Judges of the Souls of Men, cafting the Obftinate down to the Gates of Hell, by 314 ConfeJJion of Sins, by the fearful Power of Excommunication, and lift- ing the Penitent into Heaven by the blejfed Power of Abfolution. And he is no better than a Novatian that denies it, faith St. Ambrofe, in Pf. xxxviii. I could name more Fathers, as St. Auguftin, St. Cyprian, and others 5 but I fpare. Thefe I have named are enough, to give Teftimony of the former Genen- tions y Men too pious to be thought to fpeak Blaf- phemy, and too ancient to be fufpeclxd of Popery. But to put all out of Doubt, let us fearch the Scriptures ; look into the xxth of St. John, 5^.23. JVhofefoever Sins ye remit, they are remit tad unto them, and whofefoever Sins ye retain, they are retained. Here is plainly a Power of remitting Sins granted to the Prieft, by our bleffed Saviour. Nor can it be underftood of remitting Sins by preach- ing, as fome expound it, nor by baptifing, as others guefs : For both thefe, preach and baptife, they could do long before 3 but this Power of re- mitting thev received not till now, that is, after his Rdurre&on. That they could preach and baptife before, is plain > preach they might, they had a Licence for it, St. Matt. x. 7. As ye go, preach, faying, fkc. And baptife they could, and did, John iv. z. Though Jefus himfelf baptifed not, but his DifcipJes. But this Power of Remiffion in the Text they received not till now, that is af- ter his RefurrecHon > as appears, fir ft by the Ce- remony of Breathing, by that fignifying, that then he infufed that Power into them, which he bid them receive : And fecondly, by the Word Re- ceive, which he could not properly have ufed, if they had been indued with it before. So then it is not the Power of preaching or baptifing, which is here given to the- Apoftles -9 but as the Fathers interpret the Place, a peculiar Power of pronouncing, as God's deputed Judges, Pardon and - Remiffion and the Power of Abfolution. 3 1 j R lion to the Penitent ; a Power of ahfolving Sins, in the Name of God, all filch as peni- tently confefs unto them. A Form of which Abfo- lution our holy Mother the Church hath prefcri- bed in the Vihtation for the Sick. H e then, that afTents to the Church of Eng- land, or believes the Scriptures, or gives Credit to the ancient Fathers, cannot deny the Prieft the P >wer of remitting Sins. And fince he can, in the Nit.ne of God, forgive us our Sins, good Realbn we fhould make our Confeffion to him. Surely God never gave the Prieft this Power in vain : He gave it for our Benefit, and expect?, that we fhould do the beft we can, to make ufe of it. Having or- dained in the Prieft the Power of Abfolution, he requires that we fhould ufe the beft Means we can, to obtain the Bleiling. Now the only Means to obtain this Abfolution, is our Confeffion to him. The Prieft may not, nay cannot abfolve any, but the Penitent y nor can he know their Penitence, but by their outward Expreflion. It is God's Prerogative to know the Thoughts of the Heart > thePrieft's Eye cannot pierce fo far , he only reads the Sorrows of our Hearts by our outward Con- feffion, without the which we cannot receive, nor he give, the Benefit of Abfolution. Poeniten- tiam igitur agite, qualis agitur in Ecclejid : Confefs, as the Church directs us -, confefs to God, confefs alio to the Prieft y if not in private, in the Ear, fince that is out of Ufe, (male aboletur, faith a de- vout Bifhop, it is alrrioft quite loft, the more's the Pity ; ) yet however, confefs as the Church ap- points, publickly before the Congregation, that fo we may, at leaft by this, reap the great Benefit of Abfolution. And if we flight this, hear what St. Auguftin fays, Tom. 10. Horn. 49. Nemo fibi die at, Occult e ago, quia apud Deum ago, &c. Let no 3 1 6 Confejjion of Sinsy no Man flatter himfelf, and fay, I confefs in pri- vate to God- , and God, that knows my Hearty will pardon me, thoy I never at all confefs to the Prieft. Ergo fine caufa dictum effet. Quae folveritis in terra, 8tc. Hath God in vain /aid, Whofe Sins ye remit, they are remitted ? Hath God in vain given the Prieft . the Power of the Keys ? Fruftramur er- go verbum Dei ? Shall we, by our wilful Neglecl, go about to make void the Promife of Chrift ? God forbid ! If we have offended this Way already, prasveniamus judicium Dei per confeflionem ; the only Way to prevent the terrible Judgment of the laft Day, is timely to confefs our Sins to God, and to the Prieft. For, if we confefs in Humility our Sins, with Grief and Sorrow for them y if we Confefs them faithfully, not concealing any, with a Purpofe of amending our Lives : Be our Sins -what can be, they cannot be fo great, fo grievous, but God will forgive them. Saint Ambrofe doubts not, but Judas's Sin, as great as it was, might have been forgiven, if he had confeiTed to his Saviour, as he did to the Jews, I have finned in betraying innocent Blood. Say not then with Cain, My Sin is greater, than can be forgiven : For if thou canft confefs it aright, never fear Forgivenefs, unlefs thou conceiveft (which is impoffible) that it is greater, than either the Truth or Juftice of God. For // we confefs our Sins, he is faithful, and juft, to forgive us our Sins, fiith the Text. Nor fay, I have finned too of- ten to be forgiven ♦, Numerus non vincit gratiam, the Number of our Sins cannot exceed his Mercy: If we have finned a thoufand Times, let us confefs as ort •, and he that hath commanded us to forgive our Brother, as oft as he ft) all repent, will certain- ly forgive us. The and the Power of Abfohtion. 317 The Text is not, if we confefs once or twice he will forgive us, but indefinite, // we confefs our Sins, how great foever,how often foever committed, be is faithful and juft, to forgive us our Sins. If we with the Prodigal confefs, Father, I have finned a~ gainfi Heaven, and before thee, and am no more worthy to be called thy Son ; the Father of Mercies will be- hold us with the Eye of Pity, will melt us with his Grace, embrace us with the Arms of Mercy, will own us for his Sons, and cloath us with the Robes of Righteoufnefs > and laftly, will flay the fatted Calf, that we may eat and be merry. Our blefTed Saviour, who was flain from the Beginning of the World, fhall be flain, as it were, afrefh in the Sacrament, that we eating his Fleflj, and drink- ing his pretious Blood, may be made merry with the Tafte of thofe Joys here, with which we fhall be fully fatisfied hereafter. Amen. TO God the Father, God the Son, God the Holy Ghoft, be all Honour and Glory, Praife and Thank/giving, both now and evermore. Amen. TABLE O F Texts of Scripture, More or lefs explained, or alleged for the Illuftration and Vindication of our Church Liturgy. Chdf. Ver. Tag. C^. Ver. Genesis. Joshua. i. 26. *33 i. 5-. iv. 4. 166 1 Samuel xiv. iS, 10. 25-1 ii. 29, 30. s xviii. 1,2. *33 XV, 22. XX. 7- *>o 2 Samuel. xxii. 9* *35" vii. 7. xxviii. 17. 240 1 Kings. 22. *&> 238 viii. xxxii. 25. 182 2 Kings. Exodus. ii. xii. 107, 108 1 Chronicles. xiv. 108 xxix. 14. XX. 5s- 4 2 Chronicles. 24. 238 vi. 38- XXV. 2. 166 vii. 6. xxviii. 2. 249 ># xxix. 38. 2,3, 4> 5- xxix. 30. 7*9 >nf >*38 Nehemi ah. Leviticus* iv. 6. X. i. S viii. 8. xvi. *7. 64 10. xxiii. *7* Psalms. iy. 128 ii. 34. 66 viii. t. Numbers. XV. yi. 22. 53 xix. S xxviii. 6. 3 xxi. Deuteronomy. xxii. X. 120 xxiv. 7,8,9; 10. xvi. 16. 168 xxvi. 6. Tag. 230 206, 208 6 236 120 1 65 247 34 238 229 ^3 i6z 66 10 S 121 ibid. If 121 124 19, 122 162 ^ Table. Chap. Ver. Pag. c^/>. r^r. Pag. 16. *n Joel, xxviii. 2. if ii. ij*. 66 xlv. 130 I7- lS7 3>:T- is Zachariah. 14. 204 viii. 19. 9? 16. iyo Malachi, xlvii. 130 i. 6. 4G 6. 33 S. Matthew. Iv. V- 47 ii. 11. 167 lvii. 1°* 106 iii. 16, 17. 1*4 lviii. S. M v. 23. 161,166,167 Ixvi. XI. 1 66, 168 19. I67 18. 10 vi. 1 4. 2IO Ixviii. 18. 111 ► 123 viii. 2, 2j% 47 Ixix. ?> 124 ix. if. 207 lxxi. S- 232 x. 13. S% Ixxxv. 7T 32. 40 36 Ixxxix. 76 xii. 50. xcv. 21 xviii. 19. 6 civ. 130 xxi. 1. 73 cviii. ill ► 124 *3- l*3;T> 238 cv. 28. iS9 xxv. 13. 8? ex. 3- 76 30. 3* cxi.' 106 40. 212 cxiii. ibid. 43- . 225 cxiv. 107 S. Mark. cxviii. 25, if. ibid. ii. 20. IOf exxi. Zip > 230 x. 13,14,1;-. IS* exxxiv. 2. 34 XX. 2f. *57 cxxxviii. 207 xvi. s- 249 cxli. 2. 7 S. Luke. cxlv. 150 i. 14, 36. IjJ-2 ECCLESI ASTES. iii. 22. Si* V. 2. 9 x. 5. 5-8,.2 09 ix. 8, 128 xi. 27. 3r Isaiah. xiv. 24. 179 vi. 3- *j" xvi. 9. 212 lxi. Ixvi. 10. 21. I29 *T3 ... J* 10, 11, 12 XVlll. < I *3> *4- $ 1,5 Jeremiah, xix. 42, 44. 272 xxiii. f> 6> 7. 139 xxi. 28. 34 xxxiii. 18. 2i"3 xxii. 3 0. 180 Ezekiel. xxiv. 34. 104 xxxiii. 14, 1 j-. 211 S. J 0 H N. Hose ah. i. 40,41. 147 xi. J. «4 ii. 11. 8, Chap, i Tabl E. cu n Ver. Vag. Chap. Ver. Pag. V. 14. 14 vi. 16. 38 vi. f1- 1 12 Colossi ans. X. 1,2; 3*4. ** ii. 1 6. 25-2 xvi. 7- 12/ 11. *J"3 *3- f* iii. 16. 32 XX. 22 >23- 3, 11,12, 1 Timothy. 214, i*r i. 16. 147 A CTS. ii. 1,2,3. 4' S.JjM 5. 11. 124 "J- 208 ii. 1- 127 2 Timothy. 38. 20] , 202 iv. 22. 42 42. 4 Titus. viii. *7- 199 iii. f. 198 xi. 18. 1/8 Hebrews. xiif. 3- 95* i. 14. 'I** xx i. 24. 109 iii. 13. !7* R OMAN S,. v. 1. 49> v. 18 , 19- 1S3 vi. 2. 199 , 202 viii. *7- '97 4- 128 26° vii. 7. J7 X. 9- 39 viii. 3,4. 49 xiii. 11. 73 x. 19. 119 XV. 6. 2 xiii. j. 230 i Corinthians. *7- 289, 293 ix. **• 103 James. X. 16. iSj v. 14, if. 222 18. 174 16. 62 XI. 1 5. '7/ 1 Peter. 34. 176 iii. 2 1 . '97 xii. 4- 127 2 Peter. 8,9. ' 199 i. 4. 189 *3- 193 20. 184 xiv. 40. 4 1 John. 2 Corinthi ANS. iii. 1 . 46 V. 20. 49 **• 183, 184 viii. 12. 247 iv. 2. 2J2 xv. 6. 249 EPHESI ANS. xix. 8. 129 iv. 8. H9» I20 J» the Apocrypha. 12, *3- 12 Wifd.x. f,6,7. 129 T. *f> 26. 208, 184 Eccl.xviiu 23. 9 3*. 207, 208 1. ip. 20 THE INDEX. A. B REN UN T I ATI ON S in Baptifm, in the primitive Church, what, p. 187, 188. not ab- solutely necejfary, p. 190. Abfolution the Tower of, in what Senfe given by Chrtjl to the Church, p. 11, 314. the internal Effects of it, ibid, in what Senfe exercifed by the primitive Church, p. 12, 16, 17. the three Forms of it in our Liturgy, p. 14, if. they are all in Senfe and Vir- tue the fame, p. 1^, 16. why pronounced by the Priefl alone /land- ing, p. ii, 16. the Senfe of the Fathers concerning tts Efficacy, p. 1 1, 12, 313, 314. that Form of it, which is tn the Vifita- iwn of the Sick, vindicated, p. 16, 17. not only declarative, but authoritative, p. 11, 12, 16, 313, 314, 8cc. to deny this, rank Novatianifm, p. 13, 314. Advent-Sundays why fo called, py 72. of their Collects, Epijiles, and Gofpels, p. 73, 74. All-Saints-day, for what Reafons obferved, p. 15*3. Alms-giving. See Offerings. Altar, in what Tart of the Church it antiently flood, p. 242. none of the Laity allowed to approach it, ibid, a mofi proper* Name fir the holy Table, p. 243." it is fo called in the New Teflament, ibid. the great Veneration, in which it was held by the primitive Chrif't- ans, p. 245-, 246. the Practice of our Church concerning it,fmee the Reformation, ibid, its Glory antiently veiled in Lent, p. 92. Y Ambon The I N b E X. Ambon of the Church, what, p. 24.1. Amen, -what it fignifies, p. 234. to be [aid by every Communicant at the receiving the Bread and Wine, p, 1 76. itsSenfe in the Com- mination, p. 233. St. Andrew'* Day, whyfirfi in the Courfe of Holy -days, p, 147, Angels, a Feaji in memory of them, why obferved, p. 13*3. Annuntiation of the blejfcd Virgin, its Antiquity, p. 149. Anfwers of the People in the public Service accounted for, p, 47. Apocrypha, when, and on what Account appointed for Leffons, p. 3 1. may lawfully be read in Churches, p. 32. Afceniion- Day, the BleJJings thereon commemorated, p. 119. its pro- per Leffons explained, p. 120. its proper Pfalms expounded, p. 121, 122, 123. of its Collect, Epiftle, and Gofpel, p. 124, 12/. how early it was obferved, p. 125*. Afh-Wednefday, why Lent begins on f hat Day, p. 92. why fo called, p. 93. the Difcipline of the antient Church on that Day, ibid, horn fupplied by the Church of England, ibid, and p. 233. Athanafian Creed, when to be ufed, and why, p. 41. B. Baptifm, its Necejfty and "Efficacy, p. 183, 196'. is to be admrni- fired to InfantSi p. 185-, 186. in the primitive Church given chiefly at Eafiir and Whitfuntide, p. 113, n^. and commemorated an- nually, p. 1 15-, 116. what Ref peel our Church has in her Pafchal Service to thefe ancient Cujloms, ibid, trine Immerflon the primi- tive Form of Baptifm, and why, p. 191, 192. in Cafes of Necefjity it is lawful to baptife in private, p. 194. Baptifed antiently came to Church in white Vefments, with Lights before them, p. 1 13. Veiling, by whom to be pronounced, p. 5-7. Igoiv to be received, ibid. theF.jficacy of it, p. j8. why the Priejl at pronouncing it antiently came down from the Altar, p. 1S2. Bible, when jirfl divided into Chapters, p. 272. when into Verfes, ibid. Bidding of Prayers before Sermon, an ancient Ufage, p. 16 f. the Fraclice of our firfl Reformers, ibid, the contrary Praclice attended with fatal Confluences, p. 164. Bifhops, the chief Pafiors under Chrift, p. 56 . the inferior Clergy their Curates, ibid, why the Bifhop, if prefent, is to give the Blef- fing, p. 5-7 . he is the only proper Mint fer of Confirmation, p. 197. Bread and Wine in the Eucharifi, when, and by whom, antiently pla- ced on the Altar, p. 161. wherein the Confecration of them con- 0s, p. 173. the Reman der, after the Communion, how to be dif- pofed of -p. 1 So. daily Bread in the Lord's Prayer interpreted by the Fathers of the Bread in the Eucharif, p. 177. % Eridfi The INDEX. Bride to he given away ly her Father or Friend, p. 204. the Antiquity and Reafon of this Cuftom, ibid. Burial, and the Rights thereof explained, p. 224, 225*. they are an evident Tejlimony of our Jledfaji Belief of the Refurnciion,'p. 226, 227. the Commumon formerly given at Burials, p. 227. an old Office for it at the end of the Latin Liturgy, in ghieen Elizabeth'* Reign, p. 274. C. Candlemas, whence fo called, p. 149. the Proceffion formerly ufid on this Day, p. 148, 149. theReafons of obfervtng this Feajl,p. 148. the Antiquity of tt, p. 149. Canticle, what, p. 273. Chancels, why fo called, p. 241. a Defcription of the primitive Form of them, p. 242, 244. how to remain as in Times pafi, p. 239, 246. Charles I. an Account of his Martyrdom, p. 264, 265-, 166. Charles II. an Account of his Refioration, p. 267, 268, 269. Choir in the primitive Church, what, p. 241, 242. Chrifoms worn [even Days after Baptifm, p. 114. Chriftmas-day, its proper Pfalms explained, p. -jf, j6. the admira- ble Frame of the Service for this Day, p. 76. the Antiquity of its Obfervation on Dec. if. p. 77. Church, a Definition of tt, p. f6. Mother-Church, what, p. 192. Churches, the building of them directed by the Light of Nature, p. 135-. 136. the univerfal Practice of Heathens, Jews, Chrtjli- uns, ibid, of the folemn Confecration of them, p. 236. 237. the Fitnefs and Benefit thereof, ibid, the ancient Form of the Church, p. 239. our Prayers there more acceptable, than in private, p. 238. Churching of Women, and the Rites thereof, p. 22S, 229. where the Woman is to kneel, p. 228. why fhe ought to be veil'd, ibid. in whvt Part of the Service fhe is to be churched, p. 232. of the Of- ferings required of her, ibid. Circumcifion, the Feaji of, why obferved,$.$i . why it hath mFafi before it, p. 82, 84. Clerks, who meant by them, p, 273. Collects, why [0 called, p. 5*0. by whom compofed, and how primi- tive, p. f\t ft. the Object of them, p. 5-2. their Form, p. 5*3. why divided into fo many fhort Prayers, ibid, the SubjecJ of them, p. 5-3, ^4. of the Colleclfor Peace, p. yj-. of that for Grace, ibid. of that for the King, ibid, and p. 15-6. of that for the Church, p. 5-6. why it begins, Almighty God, who alone workeft great Marvels, p. ^6, 57. Y z Collects, The I N D E X. Collects from SeptuUgeflma to Eafter, p. 102, 103. of thofe from Trinity -Sunday to Advent, p. 144, 14^, 146. Commandments, the Repetition cf them in the Communion- Service, ufeful and pious, p. if 6. thofe, who oppofe it , cenfured, ibid. Commemorations, what they were, p. 270. Commination, the Occafion and Defign of the Office, p. 233. an ufeful penitential Service, ibid, the Befign of the Curfes in this Office, p. 234. the Amen at the End cf them explained and vin- dicated, p. 233, 234. Common-Prayer, why fet and prefcrib'd, p. 1. ought to be the fame in the whole national Church, p. i.fuchfet Forms in the Apofiles Days, p. 4. the Frefcription of particular Forms left to the Gover- nors of the Church, p. 3. 4. all other Forms flrange Worfhip, Communicants are to give in their Names to the Minifier over Night, p. 1/7. Communion-Service, why fo called, p. 1^4. why part of it is read, when there is no Communion, ibid, why called the fecond Service, p. iff. the Time, when it is to be [aid, p. 15*7. the Flace where, p. 15-8. ttconfifls of four Farts, p. iff. the antient Order thereof, p. 160, 161. antiently given at Funerals, p. 227. Communion of the Sick, agreeable to the Traclice of the primitive Church, p. 2 1 3 , to p. 2 2 1 . how much of the Communion Service is then to be ufed, p. 224. Communion-Table. See Altar. Confeilion, why flace d at the beginning of the daily Service, p. 10. to be J aid with an humble Voice, ibid, and by all the Congregation, and why, ibid. Confeflion private, the Benefit and Advantage of it, p. 3 12, 3 13, 315*. the only Means to obtain Abfolution, p. 31^. the great Dan- ger of ncgleclmg it, p. 316. Confirmation, to whom it is to be adminijlred, p. 19 f. to be admi- nijired only by the Bifijops, p. 197. the Office for it explained, p. 198. admimflred by the Apofiles, not fo much for its miraculous, as ordinary Effects, p. 199. defign' d for a /landing and perpetual Or- dinance, p. 202. ofwhatUfe andBenef.t, p. 200, 201. a Funda- mental, p. 202. a Godfather necejfary to be witnefs to it, p. 197. Jmpofnion of Hands an ejftntial Rite in it, p. 197, 198. not abfo- lutely nece/jhry to confirm the Benefits of Baptifm, p. 196. Confecration of the Elements in the Eucharifi, wherein it confifls, p. 173, 174. of the V/ater in Baptifm, p. 184. not abfolutely ne- '; p. i8f. Confecration of Churches. See Churches. Creed, Apojhhc, on what occafion compofed, p. 37. to be faid twice daily, agreeable to primitive FratJicc, p. 3 8. the many Advantages of frequently repeating it, p. 39. why repeated by Friejl and People, 1 p. 4^ The INDEX. p~. 46. why fetid ftanding, ibid. S"^ Athanafius and Nicene. Crofs in Baptifm, the Antiquity and Meaning of it, p. 193. why made upon the Forehead, ibid. Curates, who, p. ?6. D. Dipping. See Baptifm. Diptychs, what, p. 2yo, 271. Dominica in Albis, what Sunday fo called, and why, p. 114.' Dominica refe&ionis, -which, p. 97. Dominica vacans, which, and why fo called, p. 140. Doxology, »^f fometimes added to the Lord's Prayer, fometimes omitted, p. 1 8. See Gloria Patri. Eaft, »Ay the primitive Chrijlians turned that Way in their Worfloip, p. 28. the Conformity of the Church of England thereto, p. 28, 29, 30. See Altars, Chancels. Eafter, a Rule for finding it, p. 1 10. differently obferved in different Churches, p. 109. the Decree of the Council of Nice concerning it, ibid, the Reafins of that Decree, p. 109, 11 o. the Antiquity of thisFeafl, ibid, anttently folemnifed for fifty Days together, p. 1 1 1, 112. Eafter-day, the greatefi of Feafls, p. 104. its f pedal Hymn explained, ibid, its proper Pfalms, p. io;, 106, 107. its Lejfons, p, 107, 108. its Collect, Eptftle, andGofpel, p. 108. Eafter-Eve. See Eves. Eafter- Monday andTuefday, why obferved, p. 1 1 1. Ejaculations, their life arid Excellence, p. 47. Elements in the Eucharifi, how confer and, p. 173, 1 74. Ember- Weeks, what they are, and why fo called, p. 94, 9$", 96*, 273. the Reafon of their Infiitution, p. 95-. wfy /^ Wednefday, Friday, and Saturday in them kept, ibid, how firiBly to be obferved, ibid, how antient in the Englim Church, p. 96. Epiphany, ufed antiently for Cbrifimas-day, p. 84. yet a difiinB Fejiival, p. 8_f. its Antiquity, ibid, a threefold Manifeftation of Chrifi thereon commemorated, ibid. Epiftles, their Antiquity, p. 69. their Fitnefs to the Days, for which they are appointed, p. 69, 70. of thofe from Trinity to Advent, and the Reafon of their Choice y from p. 13?, to p. M7- Eucharifi. See Communion Service, Lord's Supper. Eves, / p. 32. mofl properly to be Jung, and why, p. 33. the Profit of them* ibi'd. Standing the proper Tofiure for Hymns, and why, p. 34. why ufcd after theXejfom, p. 3 j\ ' Hymn Angelical, ufed after the Eucharifl, and why, p. 1S1. January 30. why o&ferved, p. 264, i6j-, 266. Immeriion. See Baptifm. Impofition of Hands effential to Confirmation, p. 197, 198. Infant- Baptifm. £« Baptifm. Inndcent's-Day, rohy obferved immediately after Chrijlmas-Jay, p. 78. its Antiquity, p. 80. Interrogatories ;'« //je O^fo? _/ir Baptifm, antient and reafonable, p. 186, 187. John Baptift, why his Nativity is commemorated, p. 112. another Holy-day formerly obferved in Memory of his Decollation, ibid. John the Evangelift, why commemorated ajt Chrijlmas, p. 78. Ifaiah, why rcferved to be read in Advent, p. 30. Jewifh Rites, which of them may lawfully be ufed by Chriftians, which not, p. 25-2, 253, K. Kings, the Necejfity of praying for them, p. ff, ij-6. Kneeling, why injoined the Minijier infome Parts of the Service, not in others, p. 48, 49. injoined at the Reception of the Eucharifl, p. 175-. the primitive Church received in a Pojlure of Adoration, ibid. L. Lent, the Original and Antiquity of it, p. 90, 91. why not obferved immediately after Epiphany, ibid, why to end at Eafler, p. 92. why failed Lent, ibid, why if begins on Ajh-Wednefday, ibid, the Ser« The I N D E X. •vice for the Sundays in Lent explained, p. 94, 97, 98. the Altars then veil'd, and why, p. 36. Leflbns, *&e Antiquity of them, p. 26. w£y *£ey /efc *£e Pfalms, p. 27. Wjy ?&e Minifier, when reading them, turns to the People, ibid, of the ordinary Courfe of Lejfons, p. 30. why feme Books 0- mitted, ibid, of the Lejfons for Sundays, p. 31. 0/ thofe for Saints Days, ibid. Ste Apocrypha, Genefis, Ifaiah. Let us pray, often ufed, and why, p. 4$. before the Lord's Prayer, p. 46. Litany, wA/tf f£* Word fignifies, p. 5-9. W^ «/&.^ in ProceJJtons, ibid. *&«> Antiquity, ibid, of our own Litany, p. 60. the Method a?ul Or- der of it, p. 61, 62, 63 . 0?? wjta* D^j r p. 129. its proper Vfalms explained, p. J 30, 131. its Antiquity , p. 131. Whitfun-Monday #»;/ Tuejday, why obfirved, p. 132. With my Body I thee worfhip, in the Office of Matrimony, what it fignifies, p. ioj, 206. FINIS.