The alliance of divine offices, exhibiting all the liturgies of the Church of England since the Reformation as also the late Scotch service-book, with all their respective variations : and upon them all annotations, vindictating the Book of common-prayer from the main objections of its adversaries, explicating many parcels thereof hithereto not clearly understood, shewing the conformity it beareth with the primitive practice, and giving a faire prospect into the usages of the ancient church : to these is added at the end, The order of the communion set forth 2 Edward 6 / by Hamon L'Estrange ...

Annotations upon CHAP. X.

(A.) The Matrimoniael Office very necessary. Marriage ought to be blessed by a Minister. Our Saviour and the Primitive Fathers did it. Set forms anciently used. (B.) Times prohibited for Marriage upon what Law founded. The Directory as guilty of Popery therein as our Church. (C.) Marriage anciently celebrated ad ostium Ecclesiae. (D.) Mutual consent of both Parties necessary. Espousals what. (E) The giving of the Woman ancient. (F.) The excellence of the English mode in receiving the Wife from the Priest. (G.) The right hand a Symbole of fidelity. (H.) A Ring why given by the man. The ancient use of Rings. (I.) Why the Ring is laid upon the Book. (K.) Why the Ring is put upon the 4th. finger, the usual reason rejected. (L) With my Body, I thee worship, what meant by it. (M.) The blessing ought to be by imposition of hands. (N.) why the married couple to com∣municate. (O.) The visitation of the sick a necessary Office. (P.) A sound faith how necessary. (Q.) Charity very necessary to a dying man. (R.) So also Almes-giving. (S.) Absolution how commendable and comfortable. The several kinds of absolution. (T.) Extreme unction why laid aside. (V.) Communion of the sick vindicated. Calvin for it. (W.) Reservation of the consecrated Elements anciently very laudable. (X.) The various customs of bearing the Corps to Church, Copiatae what. Why Hymns sung all along as the corps was born. (Y.) The Re∣surrection of our bodies ought to be the chief of our Meditations upon fu∣neral occasions. (Z) In sure and certain hopes, &c. What meant by it. (AA.) Prayer for the Dead in the Romish Church implyeth not Pur∣gatory. The mind of the Breviary opened. Trentals what. (BB.) Communion at Burials ancient, why now laid aside. The Original of Oblations, Doles at Funerals, and Mortuaries.

THe solemnization of Matrimony. In all solemn Leagues, and federal Pacts, even Ethnique Theology hath alwayes interested and engaged [ A] Religion: upon this account, amongst them they were no less solemn∣ly firm'd by a oaths, than by seals affixt; and where made between one King, and one Common wealth and another; the counter-parts were usu∣ally deposited in the Temples of their Gods. What contract, what confede∣racy can be imagined more noble, more sacrosanct, than that between Man and Wife? Other leagues are the products of reason of State, self, and earth∣ly interest. That which constitutes this, is a congenial disposition, and har∣mony of hearts: wherein natures grand intention of specifical propagation is

limited, knit, and restreined to one, by an indissoluble tye of Love. But what can be said more in honour of it than this? That though it be not a Sa∣crament in the most proper sence, it is yet made by the Apostle, the relative parallel of that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, great mystery, Ephes. 5. 32. and superlative Sacrament of 〈◊〉〈◊〉 union with his Church. If then this Ordinance be a league so supereminent; if all purposes of high consequence, are to be blessed by the Word of God and Prayer; How can they answer it at the Bar of Reason, which did proscribe from Matrimony (the Paramount of all earthly concern∣ments) Divine Invocation, and Saterdotal Benediction; without which never was any initiation into that honourable State, thought duly performed? Upon this very account, the place where it was celebrated amongst the Jews, was stiled Beth-Hillulah, The House of Praise; and amongst the Heathen there were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Prayers preparatory to Marriage. The very score it was upon which our Saviour was bidden to the Marriage in Cana. if b E∣piphanius deceives us not: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; How honour able is wedlock, when our Saviour was invited to a mar•••• 〈◊◊〉〈◊◊〉, to bless the maried couple? And as he did really blesse marriage 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with a fruitful womb, as the same father concei∣veth, so did he all Nuptials to come, by honouring with his presence, and shewing his first of Miracles in Cana of Gal••lee at a Wedding Feast. This opinion of Epiphanius will be the more passable, if it be considered, that Blessing, being one of the choicest of Ministerial Acts, was alwaies dispenced by the chief of Ministers, or persons of the most eminent note for sanctity. So Melchisedech, the Priest of the most high God, blessed Abraham, Gen. 14. 19. Upon the same account the typified Melchisedech, Christ, was desired to bless little children, Math. 19. 13. As the famous c Grotius supposed. And upon the same account, in the Primitive times, the Bishop, and, if pre∣sent, none but he, was to bless the people in publique Assemblies: who as he was for that very cause principal in the administration of Matrimonial Be∣n••d••ction, so was he also most concerned in the approbation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith d Ignatius, it is •••• that the married couple betroth themselves with the advice of the Bishop. So a Virgin in Tertullian is said, petere maritum ab Episcopo, to ask an Husband of the Bishop. Indeed as the condition of the times then was, it could not in prudence be otherwise. The inconveniences of an une∣qual yoak, or marrying of a Christian with an infidel, were innumerable; the society and conversation could not be so mutual between them, the Christian woman could not keep those correspondences which were of the interest of her Religion; and possibly the secret meetings, which with much adoe were then contrived might thereby be betraied, or unhappily discovered, to the ruin and destruction of the Professors of Christianity.

Seeing then, no avoidance, the solemnization of this Ordinance must be granted to have been performed by such a consecration; it is also next in or∣der to be supposed, that in this consecration set forms were used, conside∣ring withall, that they were assigned to undergraduate concernmenrs; and considering that such forms are still extant some, and others are presumable to have been so by collateral implication. Under the Law, in the story of Ruth, two forms occur. First, The Lord grant thee rest in the house of thy Hus∣band, Ch. 1. 9. & 3. 1. Secondly, all the People and Elders said, The Lord make the woman that is come into thine house, like Rachel and like Leah, which two did build the house of Israel; and do thou worthily in Ephrata, and be thou famous in Bethlehem, and let thy house be like the house of Pharez, (whom Ta∣mar bare unto Judah) of the seed which the Lord shall give thee of this young man, Ch. 4. v. 12. The People and Elders could not certainly conspire so exactly in every syllable of this Benediction, had it not been a known and

usual form amongst them. Under the Gospel, in the Primitive times I mean, told we are that such forms were, though not what they were. In the Council of e Carthage decreed it is. Ut preces, vel Orationes seu missae, quae pro∣batae fuerint in Concilio, sive Praefationes, sive Commendationes, sive Ma∣nuum Impositiones, ab omnibus celebrentur. That those formes of Prayers or Masses, be they Prefaces, or Offices for interments, or of imposition of hands, which have been allowed of by the Council, shall be celebrated b•• all. Where Im∣position of hands, must undoubtedly denote all Sacerdotal Benediction, whe∣ther in Ordaining of Priests, or in absolving of penitents, or in confirming of persons new baptized, or in the solemnization of matrimony, or whatever else was performed that ceremony applied.

At the day appointed, &c.] The appointment of the day is left to the ele∣ction of the persons to be married, provided it be not from Advent Sunday [ B] until eight dayes after the Epipha••y: from Septuagesima Sunday, until eight dayes after Easter: from Rogation Sunday, until Trinity Sunday. These times being prohibited. But by what Authority? Not by the Common Prayer, not by the Kalender, not by any Homily, not by any Article, not by any Canon of our Church since the Reformation. And therefore if there be any Popery, as is pretended by Mr. Pryn, in this restraint, our Reformed Church is not to bear the blame. By what Law then? By a Canon certainly, and of some General Council of this Nation; for else all Manuals, and Linwood our fa∣mous Canonist, would not have agreed so punctually in all the dayes prefixt. True it is this Canon is not, to my reading, extant, but before the Reforma∣tion it was undoubtedly. And this is the reason why our prohibition exceeds that of the Council of Trent, in the last clause, viz. from Rogation Sunday, un∣til Trinity Sunday, that Council being confirmed by Pius 4th. far up into the State of Reformation. But were not former Canons all made null upon our Reformation? No, in the Statute 25. H. 8. c. 19. it is expresly provided, That such Canons as were made before that Act, which be not contrariant, nor re∣pugnant to the Kings Prerogative, the Laws, Statutes, and Customs of the Realm, should be still used and executed, as they were before the making of the Act. Now of these Canons this I take it was one: but whereas it is charged with Popery, I consess I apprehend not where that Popery is resident. Is it as the restraint relates to times of solemn Humiliation? Then the Fathers of the Council of Laodicea, a Council to which Popery is post-nated above three hundred years, stands guilty of Popery as well as we, for that Council in∣terdicted marriages for the whole time of Lent, as hath been shewed before. Nay more, the Directory it self is guilty of Popery too, for this excepts from this Ordinance, Dayes of publique Humiliation. Is it as it relates to Festi∣vals? Mr. f Pryn indeed saith, Marriage is a Festival and joyful thing, and so most seasonable, and suitable, for Festival and joyful times and seasons. But the Directory sayes nay, and therefore interdicts the celebration of it upon all Holy-dayes of the year, in these words, And we advice that marriage be not solemnized on the Lords day; and the Lords day is the only Festival en∣joyned by that Directory. The result of all is this, That the Assembly of Di∣vines are, in Mr. Pryns judgement, as guilty of Popery in these particulars, as Dr. Cozons.

Shall come into the body of the Church, &c.] The former mode was this, [ C] The couple who were to enter that Holy State, were placed at the Church door; where the Priest did both joyn their hands, and dispatch the greatest part of che Matrimonial Office. There by the Ancient Law of this land, the Husband, or his Parents, were to endow the Woman, his intended Wife, with the portion of land precontracted for, provided it exceeded not a third of his Estate, which was therefore called, Dos adostium Ecclesiae, D••we as∣signed at the Church door. And though this usage was laid aside long before

the Reformation; yet did the Rubrique relating to it remain long after in some Churches of this Kingdom. For in the Manual after the usage of York, after these words, With this ring I wedd thee, and with this gold and silver I honour thee, and with this gift I honour thee. Presently is subjoyned. The Priest shall ask the Dow••y of the Woman. But this custom expiring so long ago, our Reformers discreetly ordered this whole Office to be performed within the Church, where the fuller congregation might afford more numerous wit∣nesses of the fact.

Wilt thou have this woman, &c.] This, with its parallel place, admits of a [ D] twofold construction. First, 'Tis an inquiry into the voluntary and uncon∣streined consent of both parties, for g 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whensoever marriage •••• performea, as it ought to be, of necessity the consent of the parties to be joyned must be had, be they free or under the power of others. So Rebeccahs mother and brother demanded her consent, Gen. 24. 57. Secondly it is a pattern of the ancient form of Espousals, which regu∣larly did antecede the Nuptials: after these Espousals the woman in some places presently co-habited with the man, as did Rebeccah; but continued un∣touched until the marriage day. h Sponsalia, Espousals they were called, a Spondendo, from promising. Nam mos fuit veteribus stipulari & spondere sibi uxores futuras; For it was the manner anciently for men to stipulate and con∣tract a promise of the wives they were to marry. So also the Canonists; h 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Espousals are the Promises of future mar∣riages. And though these Espousals were but promises, being made in the future sense, I will take; yet did they anciently so far oblige, as neither part could, the consent of the other obligee not first obtained, recede from that promise without the undergoing a severe penalty.

Who giveth this Woman, &c.] This custome of giving the woman to the [ E] man hath been universal, alwayes done by the Father, or in want of him, by the next of kind, or some other friend who representeth the Fathers Person. Whence is that constant form of speech so frequent in Holy Scripture of Pa∣rents, giving their daughters in marriage. So k Hermione answered Orestes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of my Nuptials my Father hath the sole governance, of such things I take no cognisance. So St. Paul is very express, He that giveth his daughter in marriage, doth well, 1 Cor. 7. 38. This was done upon three considerations, especially; First, as a Recognition of Parental authority in their disposal. Secondly, as a sub∣mission of that weaker sex to the direction and guidance of the stronger. Lastly, as an Argument of Maiden modesty; for l Non est virginalis pudoris eligere maritum. It sorteth not with the bashfulness of a Virgin to chuse her Hus∣band.

The Minister receiving the woman, &c.] The admirable both wisedom and [ F] piety of our Church! What I said, but now of the Fathers giving the woman to the man, Dictum nollem, I must now recant; to speak properly the wo∣man, according to this rule of our Church, is not giuen by man to man, but by man to God, that is to his Minister, who is deputed by him to receive her; and by the same Minister God bestoweth her upon the man; So that to the demand, Who giveth this woman to be married to this man? The answer is ready, God. The same God who gave Eve to Adam in Paradise; he who was the first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who lead the first Bride, doth by this order of our Church, lead all who are comformable to it; yea who will conform to the Primitive Institution. And as is the practice, so is the reason, the same, viz. to instruct us to a sursum corda, to lift up our both hearts and eyes thither, whence every good and perfect gift proceedeth, especially this Noble Donative, a good wife, which Solomon saith, is from the Lord.

By the right hand,] The right hand, saith m Servius, was dedicated by [ G] Numa Pompilius to Faith, En dextra fidesque, here's my right hand, and with that my Faith so the Poet; the Orator alike, n Dextrae fidei testes esse so∣lebant. Right hands were wont to be the great evidences of fidelity.

The man shall give unto the Woman a Ring,] The giving of the Ring may [ H] seem here to be misplaced, for anciently it did rather belong to the Con∣tract, then to the perficient and ultim act of marriage: for the old mode of Espousals, as of all other Contracts, was by subarration, or giving of earn∣est betwixt the Parties contracting, by which consideration and Assumpsit, each party was obliged to all the particulars of the bargain; this Arra or pledge, in Sponsal-leagues, was from the man to the woman a Ring. This is evi∣dent by what is cited out of Hostiensis. o Annulo suo subarravit me Domi∣nus meus. My Husband when he espoused me betrothed himself to me by this Ring. Conformably p Tertullian; Aurum nullum norat praeter unico digi to, quem Sponsus oppignorasset pronubo Annulo. In those dayes no woman was acquainted with more gold, then what she more upon one finger in a Ring, where with her Husband plighted his Troth to her when he espoused her. Now though according to the ancient manner, the Ring were more proper at the espou∣sals, yet considering that the espousals and marriages are united in the Office of our Church, and made as one continued Act, the Ring is pertinently enough disposed here.

But here incidently two questions encounter me, neither of which I may decline. First, Why is not the subarration, the giving of earnest, recipro∣cal and mutual? Why doth not the woman give somewhat to the man by way of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and exchange, as he the Ring to her? To which Mr. q Selden lends me this answer: That this is a relique of that very ancient custome, whereby the man was wont to buy the woman, laying down as the price of her a certain piece of mony; which piece of mony might be supplied by any other thing equivalent to it: and therefore when the use of the Ring was in∣troduced, solemn inquiry was made, whether or not it did answer the value of that mony, without which the marriage proceeded not. Though this an∣swer may seem to some very retrograde, and far fetch'd, yet may it pass for default of a better. Secondly, it is enquired, why a Ring rather than any other thing is given in marriage? The general account which Ritualists ren∣der us, is to signifie the continuity of affection, and that true Love hath no termination: but r Clemens Alexandrinus assigneth another reason far more probable, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; To seal up within aoors such things as being more precious required strict 〈◊〉〈◊〉; the woman having the chief charge of household affaires. Where∣by it not only appeareth that anciently these Rings were as well as others, for∣med with impressions, but that they served instead of keyes which proba∣bly might be the reason why f Solon enacted by Law 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That an engraver should not keep by him the impression of any Seal-Ring he sold; because, I conceive, else he might cut another by it, to the prejudice of the first buyer.

Laeying the same upon the book,] The judgment of Learned Bu••or is much in [ I] favo••r of this Order. t Admodum commodus hic Ritus esse videtur, quod Annulus, & caetera dona, quibus spousus sponsam ornare vult, prius in li∣brum Sacro••um deponuntur, & a Ministro sponso rursus traduntur tribuenda ab eo sponsae; significans, oportere nos nostra omnia priusquam illis utamur, offerre Deo, cujus sunt & consecrare, & illa tanquam ex ipsius manu acci∣pere ad illius gloriam usurpanda.

This is a very becoming rite, that the Ring ••nd other gifts (for his censure was upon the first Liturgy) wherewith the Husband intends to adorn his Bride, are first laid upon the Book, then delivered back by the Minister to the Man•• to be bestowed upon the Wo∣man;

intimating that it is our duty to offer up all is ours to God, as to the true proprietary, before we use them our selves, and to receive them as from his hand, to be imployed towards his glory.

Shall put it upon the fourth finger of the womans left hand,] Why Election is [ K] made of this hand the left, and of this finger of that hand the fourth, rather than any other, the Rubrique of the Sponsal Order in the Romish Church (and Ritualists from thence) assigneth this reason, Quia in illo digito est quaedam vena procedens usque ad cor. Because from that finger there is a vein which leadeth to the heart. But seeing that Church hath not yet pretended to an infallibility in Anatomy, as well as in Faith, we may be the holder to que∣stion the truth of this assertion, and the rather, because the Learned and most ingenious Inquirer into vulgar errors, hath evidently demonstrated the va∣nity of this fiction, and that in truth no one finger hath any vein differing, in either number or origination, from another. And that Macrobius his opinion is most probable, viz. that it was disposed there upon principle of frugality, the better to preserve it from attrition, or wearing: to which I may add, to secure it also from slipping off, being guarded on every side with others.

With my Body I thee worship] A great question it is what may be the true [ L] import of these words, and what expedient will be found to free them from the terrible Idolatry imputed to them by people, who worship nothing more than the Idols of their own Imaginations. The best way to interpret them, in my slender judgment, is to consider that the Languages and Phrases of Elder times, differed from this of ours so vastly, as innumerable words have quite lost their native and primary significations, and require new Dictiona∣ries, or new intellectuals to understand them. In certain Prayers at the end of King Henry the eighth his Primer, (from whence those at the end of our Psalter are extracted) amongst other very odd oppressions, take this for one, My five wits (i. e. senses) have I fouly mis-spent. How innocent was in those dayes the word Knave? which later times have animated with a mind, so various from the former, as to apply it now to such as the early Transla∣tion of the Bible hath done, would look like an odious blasphemy. Thou∣sands of instances might be produced, as the Ballad of Ballads for the Canti∣cles, they have thrils and stink not, &c. would the ••emolument pay the fraight. The inference from all this is, that seeing words are not now in the mind they were; this of worship must not be bound to abide what sense our curious and subtile ones shall award it; if therefore, as we use it now, it denoteth an address of special-honour, either divine, or civil, to that wherein we acknowledg an excellency above us; it doth not therefore follow, that the first contrivers of this form so meant it. I rather think they aimed at nothing, either more or less, but that of the Apostles. The Husband had not power over his own head, but the Wife: which is as much as to say, that he resigheth up all the power and jurisdiction he hath over his own body, to his wife, so, as it shall be intirely at her devotion; and this I conceive is evident by the syntax and frame of this grant, or deed of gift, whose design being to impart and communicate to the wife, those great proprieties of his Person and Estate, (all that social League can decently desire) the investure is made in such formal words, as may best specifie and denote what he intends to pass: to this end, when he saith, with his body he doth her worship, that is, bow to her, he thereby signifieth the submitting and yielding of it up to her alone dispose: and when he saith, he doth endow her with all his worldly goods, he thereby enstateth her in an usu-fructuary right in his worldly fortune, that is such a right as (the Main indemnified) provideth her of alimony, and all ac∣comodations suitable to her degree. As for the words, This Gold and Silver I thee give, in all likelyhood, they were left out because some men had none to give. Which omission notwithstanding, the ancient custome is all∣most

generally observed in the Northern parts of this Kingdom to this day.

And the Minister shall add this blessing,] This blessing should regularly be [ M] pronounced, the rite of Imposition of hands applied, so was the ancient mode. Clemens lexandrinus, reproving such Women as ware false-hair. demands. u 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Upon whom shall the Pres••yter in that case ••ay his hands? Whom shall he 〈◊〉〈◊〉, not the woman in the Peruque, but an∣others head of hair.

Must receive the Communion,] And reason good, if the solemnity be, as [ N] it ought to be, a L••ve-feast, such was the primitive custom, appeareth by Tertullian. w Unde sufficiam ad enarrandam foelicitatem ejus matrimonii, quod conciliat Ecclesia, & confirmat oblatio. How shall I be able to declare the happiness of that marriage, whose k••ot the Church doth tye, and the blessed Eucharist doth confirm? Whence the Order of Marriage Benediction, where∣of the Communion bare its part, is called in Novella Leonis 112. x 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Connubial Initiation. In order to this Communion I con∣ceive it is that the Office is restreined to the forenoon, which in ancient times was performed in the evening, for which service, lights and torches, were part of the solemnity, as Learned y Grotius hath noted. Confess I do, that between the Customary excess of riot and licentious dissoluteness, frequently attending Nuptial solemnities, and this most dreadful Mystery, there seemes to be impar congressus, a mis-becoming greeting, that they are of very different complexions, and suit not well together: Yet why should the Church in her most solemn and decent establishment, give place to, or be justled out by, accessary abuses? Why not rather the abuses themselves reformed, so far as they stand separate from the rules of sobriety and Reli∣gion? Such I am certain was the discipline of the Antient Fathers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is not fit that Christians at weddings should use Balls and Dancing, but to dine or sup temperately as becometh Christians.

The Order of the visitation of the sick.] The Method and Essentials of this [ O] Order is derived from St. James, who directeth that, in case of sicknesse, the Presbyters should be sent for: the intention of our Church is that they should come both sent for, and unsent for, and so was z Polycharpus his Order 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Let the Presbyters visit all such persons. A duty of all most necessary at that time, when both body and soul cry aloud for help, and present help too, or both must perish ever∣lastingly. The Minister must help to ransack all the sluts-corners of his pa∣tients soul, to search narrowly into all his sins, which unrepented of, de∣file and pollute that consecrated Temple of the Holy Ghost, help him he must by making spiritual applications of exhortation, reproof, consolation, congruous with, and suitable to, his particular necessities: and no time fit∣ter for those applications, than this, when the carnal lusts, and unruly passi∣ons languishing with the body, they have all advantages for operation upon the soul.

Then the Minister shall rehearse the Articles of his Faith.] It is an excellent [ P] saying of St. Augustine, Male vivitur si de Deo non recte creditur; We live ill yea and dye so too if of God we believe amiss. Against male-fidians, as well as against nulli-fidians, and so••i-fidians, Heaven gates are certainly kept close barred. A most sad speculation it is to cast a reflex upon many my∣riads of men in their exterior morals very splendid, which pass away into e••ernity, and miscarry for default of a true belief in the main fundamentals of their salvation.

Whether he be in Charity.] There is not any duty more enforced in the Go∣spel, [ Q]

than that of Brotherly reconciliation; Christs aphorism enforceth it. If you forgive not men their trespasses, no more will your heavenly Father forgive you your trespasses; Where mercy and forgiveness are made the condition annext to Gods pardoning our sins. Again, Christ (whose followers we must be) his practice enforceth it. Father forgive them, Luke the 23. 34. So he to his very Persecuters, and to Steven, Lord lay not this sin to their charge; what were his last and dying words, should properly be ours. Lastly, The Parable of that servus nequam, that unjust and implacable servant enfor∣ceth it, his doom it was, and will certainly be ours, to be delivered to the tor∣menters, the Devil and his Angels, unless we totally, and cordially forgive all that have wronged us.

The Minister may not forget, &c.] Charity stands upon two legs, forgiving, [ R] and giving; the Church having endeavoured by her Minister to raise the first part of this grace in the sick persons, comes now to the second, shewing mercy and compassion to the poor. This is called doing good, and they in whom this grace hath abounded, are said to be Rich in good works, 1 Tim. 6. 17. And the better to excite worldlings to it, it is called, laying up in store. If then our deeds of Charity to the Poor, are our goods works, and good works are our only moveables, which shall follow us to another world, no time more seasonable for them than sickness, when we are packing up to be gone.

Confession and Absolution.] Here the Church approveth of, though she doth [ S] not command, Auricular confession. Many times poor soules lye labouring under the pangs of an horrid reflex upon the number or greatness of their sins, and the dreadful wrath of God deservedly expected for them. In this case, no remedy comparable to an humble and sincere confession at large, com∣mon to all, and sometimes restreined to some one particular predominant sin, of whose pressure he finds the greatest weight: upon which confession, mixt with a vehement and earnest plying the Throne of God, for mercy, it becomes the Minister instantly to interpose, to lay before him the inexhausti∣ble treasure of Gods infinite mercies, to assure him of his interest therein, and upon the hypothesis of his contrition to be serious and unfeigned, to give him Absolution. Not that at the moment of such Absolution, and not be∣fore, the sinners pardon is sealed in Heaven, which is done at the very first minute of his repentance, if to the great Critick of hearts, (as he calls him∣self) the All-seeing God, it appeareth cordial: but that, that Pardon be evidenced to him, and manifested by unspeakable comforts, usually flow∣ing into a disconsolate soul upon the pronouncing of such Absolution, God thereby countenancing and giving reputation both to his word and Ministery. But there being two Absolutions mentioned in the former Offices, one at Morning Prayer, and the other in the Communion service, it may be de∣manded, why only this is in the first person, I absolve thee? The answer is, there are three Opinions concerning Absolution. The first, entertained by a few, conceive it Optative, precarious, or by petition only, as praying for the pardon of the sins of the Penitent. The second think it Declaratory only, that is pronouncing the Penitent absolved, by applying Gods promises to the signs of his cont••ition. Lastly, some contend that it is Authoritative, as deriving power and commission from God, not to declare the party absol∣ved, but for the Priest to do it in words denoting the first Person. All these three opinions our Church seemeth in part to favour, the first under these words, Almighty God have mercy on you, pardon, and deliver ••ou, &c. (Ab∣solution for the Communion) The second, under these words, Hath given charge and command to his Ministers, to declare and pronounce to his people, being Penitent, the Absolution and Remission of their sins. The last by these words, I absolve thee. Which Authoritative Absolution is rather proper here, be∣cause

where the Priest absolves in his own person, his Absolution is not fitly applicable to any, but such, as have given him evident tokens of hearty sor∣row for their sins, such as Divine chastisements usually causeth: Extendible it is not to whole Congregations (as in the former instances) where the con∣fession is too general to be conceived in all real: and a confession at large can at most pretend but to an Absolution at large, effectual only to such as truly and sincerely repent.

If the rich person desire to be anointed▪] Constat hunc ritum nec vetustum esse, [ T] nec ullo praecepto Dei, vel laudato Sanctorum exemplo commendatum, saith a Bu••er. It is clear this Rite is neither ancient, nor commended to the Churches practice by any, either precept of God, or example of the Primitive Fa∣thers. Most true. Confest it is as to matter of Fact Apostolical, those holy men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, anointed many infirm persons, Marc. 6. 13. So also, as to matter of precept, that St. James appointed the Elders to anoint the sick person, but both the one and the other was in order to a mira∣culous operation in the cure of the diseased, and therefore not practicable in these times, which pretend to no such gifts. Nor was it interpreted then to be a rite so necessary, but that the miracle of healing could proceed other∣wayes, and without it, as may be instanced in several cures mentioned in the Acts. And for times succeeding the Apostles, no one example occurreth in any genuine Father of any so cured, but only of Severus the Emperour, by Proculus the Toparch, related by b Tertullian. And were that command of Saint James obligatory to succeeding ages, yet can it no wayes authorise the unction of the Church of Rome, which is designed for other ends, viz. to be a viaticum in the moment of expiration.

The Communion of the sick.] The administration of this Sacrament to Chri∣stians, [ V] in extremis, and their fatal farewel, was reputed by the Primitive Fa∣thers so necessary a dispensation, as they indulged it, even to such as were excommunicated by the censures of the Church, and were not, no not in case they recovered, admitted to communicate until their full time was elapsed. So the first Council of Nice decreed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Concerning Lapsed persons and Penitents, 〈◊〉〈◊〉 out of the world, let the ancient and Ca••onical rule be observed; that if any ••e in that extremity, let him by no meant be deprived of his last most necessary viatieum, and provision for a better world. As to this Office of our Church, Scripta est ad Divina∣rum Scripturarum regulam quam 〈◊〉〈◊〉, saith d Bucer. It is fra∣med most agreeable to the rule of holy Scripture. The Argentine or Strasburgh exiles, had in their Liturgy an Office entituled, De Eucharistia ministranda aegrotis. Of administring the Eucharist to sick persons. Yea Calvin himself pleads much for it, e Cur caenam Aegrotis non arbitror negandam esse mul••ae & graves causae me impellunt. Many and weighty causes move me to think the Communion should not be denied to sick persons. True it is he tells Olivian, scis frater alium esse apud nos morem, Our usage here, at Geneva, is otherwise; but then adds withall, f fero, quia non est utile centendere. I endure it, because I know not how to h••••p it. So that Geneva her self, by Calvins confession, was not so well ordred in all things as he wished.

Then shall the Priest reserve.] Though circumstances of time, place, persons, [ W] and the like add no real grandure to the things themselves to which they re∣late, yet considering the potent influence they have in operating upon human affections, they have so much weight as the things themselves, for a great part of the honour and respect is deferred to them, stand obliged to the rites wherewith they are ceremoniated: whence it is, that in all religious trans∣actions, they make the deepest impression upon our souls, which are inve∣sted with greatest solemnity. Upon this account the Primitive Fathers,

though passionately indulgent towards, and tender of their sick brethren in granting them their spiritual viaticum: yet alwayes took a care that the Ele∣ments should be consecrated in the Church. And indeed if Consecration be of any import, if with God it prevaileth any thing effectual towards the ma∣king those Elements the body and blood of Christ, if in us it createth any greater reverence to those dreadful mysteries, then certainly that Consecra∣tion must needs excel all others, which is made in the full Congregation, g (g) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where there is 〈◊〉〈◊〉 ••o••course of Reverend Saints, plying the Throne of Grace so ardently, and so unanimously for a blessing upon those Elements. This Ru∣brique therefore being so consenant to antiquity, and passing the censure of Bu••er without the least reproof, had a fair plea for its continuation, had not the Eucharist so reserved been abused; by superstitious carrying it about in so∣lemn procession, and the habitual adoration frequented in the Romish pra∣ctice, moved our Reformers to expunge it. This notwithstanding, I observe in a Latin Translation of our Liturgy, Anno 2. El••••, this Rubrique exactly set down according to the first Liturgy of Edward 6. enjoining the Minister to reserve, t••ntum quantum sufficit ••groto; sufficient for the sick person. The wonder i•• not great, if consideration be had of the Primary Relatives of that Translation. This is clearly exhibited in the Proclamation prefixt to it; (for it was set forth by Supreme Authority) Constituimus per praes••ntes licitum esse &c per••••ssum 〈◊〉〈◊〉 author••tate & privilegio regali tam Decano & sodali∣tio Ecclesiae Christi, in Academia nostra Oxoniae, quam Praesidibus, Custodi∣bus Rectoribus, Magistris & Sodaliratibus omnium & singulorum Collegiorum Canta••ri••••ae, Oxoniae, Wint••niae & Etoniae, noc modo precandi Latine uti pub∣lic•• in Ecclesiis & farellis suis. We ordain by these presents, that it shall be lawful and 〈◊〉〈◊〉 ••or Authority and Princely Privilege, as well for the 〈…〉〈…〉 Christ, in our University of Oxford, as for the 〈◊〉〈◊〉, 〈◊〉〈◊〉, 〈◊〉〈◊〉, Master and Fellows of all, and singular the Col∣leges of Cambridge, Oxford, Winchester and Eaton, to use this form of Latine 〈◊〉〈◊〉, publickly in their Churches and Chapels. Whereby it is most evi∣a••nt the Translation was made peculiarly for the service of the Universities, and two Colleges of Winchester and Eaton. And this is the reason that the Matrimonial Office •• as also the other two of Baptism, and Churching of Women 〈◊◊〉〈◊◊〉 it, are totally omitted in that Translation, the state of Matrimony being 〈◊〉〈◊〉 consistent with the fundamental Statutes of those So∣cieties. Now this Translation being framed particularly for those Learned Societies, they might be the better trusted with the Elements reserved, up∣on a rational presumption that the greate•• light they enjoyed, the less prone and disposed would they be to errour and superstition.

The Priest 〈◊〉〈◊〉 the Corps.] The rites of funeral exportation appear in [ X] antiquity so various, as it is not easie by literal interpretation to determine of them, that they are not contradictory. By the fourth Council of h Car∣thage it was decreed, Ut mortous Ecclesiae Paenitentes efferant. That the Pe∣nitent, which were under excommunication, should carry the bodies of Christi∣ans 〈◊◊〉〈◊◊〉. Where i Epi••hanius lived, others were ••eculiorly designed for this Office, these were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whose care conversant about the disposal of dead bodies. Whether voluntary charity inclined these Copiates to this Office, or whether they were hirelings, and mercenary, I can not determine, the labour they underwent maketh me suspect them servile, and of the lowest row. On the contrary k Na ianzene, speaking of St. Bazils funeral, saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. His body was taken up and car•• 〈◊〉〈◊〉 by the Saints. Which Saints may very well be esteemed the eminentest of Christians, espe∣cially when this St. Gregories Scholar, St. Hierom, tells us, that his famous

Paula was l Translata Episcoporum manibus, & servicem feretro subjici∣entibus, carried by the Bishops supporting the Bier with their hands and shoulders. Whereby the Office was not it seems so servile, nor of such disparagement as the first Authorities would pretend to render it. To bring these ends neerer together, and yet not to depreciate and undervalue the credit of the wit∣nesses; I conceive the best way is to yield up all for true, and that the Bi∣shops, and eminent Persons did assume this Office onely at the first egress from the house, and also at the last ingress into the Church; and that the great toyl and drudgery between both was undergone by Penitents, as part of their Canonical penance, or by the Copiastae, who therefore gained the name of Labourers, because they contracted a lassitude by bearing the Corps to Church. But by these, all, or which you will, the Corps went m 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in state with Psalmodies one after another. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What's the matter, what means this singing of Psalms? (expo••tulateth St. n Chrysostome; and then makes answer) Do we not praise and glorifie God, be∣cause at length he hath given the deceased a Crown of Glory? The body being in this solemn Pomp brought to the Church, was placed o in media Ecclesia, in the midst of the Church; over which before interment, there was usually made; in praise of the Dead, a funeral Oration, and sometimes more than one. For as I said before of Sermons upon other occasions, so at funeral solemnities, Orations were performed by many, the first at the end of his Harangue, or Speech, usually, raising up another. So St. Basil in his upon St. Barlaam, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. But why do I by my childish stammering disparage this Triumphant Martyr? Let me give way for more elo∣quent tongues to resound his praise; let me call up the louder Trumpets of more famous Doctors to set him forth. Arise then, I say, &c. And so p Nazian∣zene bespeaketh St. Basil, being present at his Fathers Funeral, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Strike up with thine own voice.

I am the Resurrection.] Our solemn attending on the hearse of a deceased [ Y] friend, the embalming of him with a funeral Oration, the care to see him decently inhumed, and all other dues of exteriour honour we pay to that Noble clod, are but those civilities, which ethnique Philosophy hath dictated to her disciples. God certainly expects more from Christianity, than from Infidelity; he expecteth from Christians conformity to his own precepts, whereof this is one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That ye be not sorrowful at all, at the loss of your friends; not so, the tears our blessed Saviour shed at the death of Lazarus, legitimate and warrant ours; but we must not be sorrowful, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as others are, some Jewes as the Sadduces and all Heathens: how that? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that are without hope. They give all for lost, if some few dreamed of I know not what Elisian fields for the soul, yet generally concerning the body they were of opinion with the q Tragedian, post mortem nihil est; after death, nulla retrorsum, no hope that ever the body should recover life, and be re-united with the soul. So that upon such occasions Hope is our Christian duty; our duty I say, not our complement, not what we may do, or leave undone; but what we must do. Now the proper object of this Hope is the Resurrection of the Body, which followeth in the next verse, Them which sleep in Jesus, will God bring with him. So then here is cause of great comfort as to the state of our departed friend: what though for the present, and an inconsiderable moment, his flesh shall rot and waste to dust, yet shall it rise again, and be restored to a state of Glory; and as this meditation is of singular consolation in respect of the dead, so is it no less applied to the living. That spectacle

of mortality, presented to the eyes of the beholders, is lecture enough to assure them of their like change; and what must they do in the interim? The Apostle bidds them Hope; for what? for temporal benefits and accom∣modations? for things of this life? No. If in this life only we have hope in Christ, we are of all men most miserable. Of the Resurrection of their flesh unto glory and eternal life? this undoubtedly. So then funeral solemnities ought to excite in us Hope, that is, a certain expectation of the General Re∣surrection: Nor will closet soli-loquies, and private contemplation of that day serve our turns; it is a sociable duty, for so the Apostle makes it, Com∣fort your selves, one another with these words, 1 Thess. c. 4. v. 18. What words? With discourses concerning the Resurrection. (The premised context cer∣tainly implyeth as much) as if he should say, that they who are laid into the earth, and nothing said at their interment, declaring the mystery of the Re∣surrection; Let their bodies be never so decently treated, human they may, Christian burial they cannot have. From all this which hath been said the ex∣cellency of our Church her burial Office, and the true conformity it bear∣eth to Canonical Scripture, will evidently appear. Of the whole Service three parts of four are nothing else but pure Canonical Scripture, the choicest parcels thereof being collected thence to declare the Doctrine of the Resur∣rection, agreable to the Primitive Practice; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. r The Ministers reading those undoubted promises, which are exhibitea •••• Sacred Scripture, concerning our holy Resurrection, next devoutly sung such of the Sa∣cred Psalms, as were of the same subject and argument. For the rest, the praying part; what is it but the application of that Doctrine to the benefit of the living, and a desire that they with all the faithful departed, may at that day have perfect consummation and bliss both in body and soul.

In sure and certain hope of the Resurrection.] These words have not, as [ Z] some mistake, peculiar reference to the party deceased, but import the faith of the congregation, then present, in the Article of the Resurrection, and that their own bodies shall rise again to eternal life, as is evident by the words, shall change our vile bodies, where the plural excludes the restraint to a sin∣gular number.

From the gates of Hell.] These Versicles with their Responses, from hence [ AA] to the end, follow the forms preceding the Reformation. The Breviary, esta∣blished by the Council of Trent, varieth thus. First, it begins Vers. Requiem aeternam da eis Domine. Lord give thy people eternal rest. Resp. Et lux aeterna luceat illis. And light perpetual shine on them. Secondly, instead of I believe, &c. Vers. Requiescat in pace. Let him rest in peace. Resp. Amen. Now it is very observable, that these Versicles and Answers, according to the Roman mode, bear their part in three Offices. First, in that which is called, Com∣mendatio Animae. The Commendation of a soul departing into the hands of God. Secondly in Exequiis, The Burial Service. Thirdly, in Officio Defunctorum, The Office of the Dead. This Office of the Dead was performed on several dayes after the burial. The third, the seventh exclusive, or eighth inclusive. The thirtieth (called therefore in Latin Trigintalis, in old English the Months-mind, in after times the Trental.) And lastly the Anniversary. Now in no one of these three Offices is there the least mention of Purgatory, and this I take it makes as much against the Doctrine of the Church of Rome, as can be wished; for take away Purgatory, and the Romanists themselves will grant vain and unprofitable is all their Prayer for the deceased, vain is a Re∣quiem sung for them who are gone directly to either Heaven or Hell. But if so, what then do these Versicles and Responces in those Offices? How came they thither? Considering that, disposed as they are, they clearly imply prayer

for the Dead. I answer. The first Original of these Versicles, and other eja∣culations of like nature, was exceeding innocent, as being relative to the soul passing out of the body, and the proper service belonging to the Com∣mendation of the Spirit into the hands of God, For when the agonies of Death seize upon our dear Relations, what can better testifie our Christian charity to them than the accompanying their souls in their transmigration with our most ardent prayers? I his being then the practice of the Ancient Fathers, at the separation of the soul from the body; f 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To favour it with ushering Prayers, and devout wi•••• 〈◊◊〉〈◊◊〉 gales to bring it to its desired port: not long after they thought sit to repeat the same Prayers at the Funeral of the deceased, supposing the soul still as a passenger, and moving towards its last home, and not being fully assured that having so lately left the body, it had yet arrived at its journeys end. This consideration led these Prayers into the Burial Office, where being once ad∣mitted, superstition carried them one stride farther, viz. into the Trental and Anniversary service, but still upon the same account, as believing the soul in transitu. And this is ingenuously confest by t Bellarmine himself. Eccle∣sia ita pro destinctis orat, ac si tum morerentur. The Church prayeth so for the dead, as if they were but then dying.

The celebration of the holy Communion.] In the Primitive Church the fashion [ BB] was to receive the Communion at the end of the Burial, unless it happened to be in the afternoon. Si aliquorum vespertino tempore mortuorum sive Episcoporum sive caeterorum commendatio fiat, solis precibus peragatur, si ii qui illam agunt pransi esse inventi fue rint, Saith the Council of u Carthage. If there happen to be a burial in the afternoon, whether of a Bishop or any other, let it be only dispatched with Prayers, without the Eucharist, if they which are present have dined before. Where first it is evident that Commendatio signifieth the Exequial Office, and so is to be understood in the 106. Can. of this Council. Secondly, (w) Balsamon clearly mistook this Canon, which speaketh not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of those who dye, but of those who are buried in the afternoon; their time of death being in no capacity to create the diversity which this Canon intendeth. Innocent was this rite whilest it preserved its first intention, but degenerating from its original pu∣rity, by Masses and Dirges, sung for the souls of the dead; wisely was it done of our second Reformers to remove, not only the evils themselves of such heterodox opinions, but even the occasions of them also, viz. the Com∣munion used at Burials. Which being so evident as to matter of Fact, it may seem a wonder why in the Liturgy established by Parliament, and translated into Latine 2. Eliz. and this done by Regal Authority, this Communion Order is postliminiated into that Burial Office. It could not certainly be done by mis-chance, nor yet by clandestine practice, for the Proclamation it self taketh notice of it; Peculiaria quaedam in Christianorum funebribus & exequiis decantanda adjungi praecepimus statuto de Ritu Publicarum precum anno primo Regni nostri promulgato, in contrarium non obstante: Some things peculiar at Funerals and Burials of Christians we have added and comman∣ded to be used. The Act far uniformity set forth in the first year of our Reign to the contrary notwithstanding. So that some other reason must be assigned, which I take to be this: The Office it self consisteth but of four parts, the Introite, Collect, Epistle and Gospel, three whereof are Canonical Scriptures, and the other (the Collect) is so inoffensive, as it bears a part of our Refor∣med L••turgy. So that t••e materials being so harmless, nothing could be faulted but the framing them into an Office; and not this neither, but by ac∣cident in reference to the Popish abuse. The error for whose sake it was at first expunged, was imbibed by few but the vulgar, ready to interpret actions according to their former habits. As for Societies of Literature the two Uni∣versities

and Colleges to which this translation was directed, they being men of more discerning spirits, better might they be trusted with this Office, which it was expected they would consider in its pure principles, separated from the foggy medium of ignorance and superstition.

Altogether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and impertinent it will not be, to cast an eye upon some late appendants to this Burial Office, viz. Oblations and Doles; these still very frequent, and they continued all along Queen Elizabeth her reign; and to give a brief account whence they issued. When once the Prayers of the living began to be believed available for the Dead, no action was thought more expedient for this end than the blessed Eucharist, wherein the Church might invocate an application of Christs merits and passion, then offered in the Symbols of bread and wine, to the benefit of those souls departed. And because even the Eucharist it self was conceived languid in its usual effects, when destitute of Offerings and Almes, they therefore who were neerest al∣lied to the party deceased, did usually freely both offer somewhat towards the scod or ••aiment of the Priest who did officiate, and also give Almes for the relief of the Poor. This being at first arbitrary, and at will, about the year 1000. began to be rated at a certainty. A King, a Duke, a Bishop, &c. being taxed at what sums should be offered at their respective Funerals, as also to what number of poor people their Almes should be distributed: but this course contracting an ill savour toward the Clergy, as if they rejoyced at the death of Christians, which brought them such a booty, it was ordered that no Priest should exact any thing upon such occasions, but take he might what was freely offered him. This was the first original of these Oblations and Doles, which were not only peculiar to the Burial Office, but were re∣peated at the eighth Day, Trental and Anniversary commemoration of the Dead. All which being proscribed at the Reformation, these donatives and largesses waited still upon the Funerals, and so continued in some places until very late years. As for Mortuaries, which must not be forgot, as be∣ing still in force by the Statute 21. H. 8. c. 6. they became due upon a gene∣ral presumption that the deceased party did fail in the payment of the per∣sonal Tithes, saith Sir Edw. Cook, and Mr. Selden, but the M. S. x Con∣stitutions of the Synod of Exeter, before cited page in the Library of the late Learned Sir Henry Spelman saith, pro decimis majoribus, & minori∣bus, ac caeteris juribus Parochialibus per ignorantiam non solutis, For Tithes as well great, as small, and other duties through ignorance unpaid to the Curate, They were assigned as recompence: which because they were usually presen∣ted with the Corps at the Burial, were therefore called Core-presents. He that desires further satisfaction concerning Mortuaries, let him con∣sult my Learned friend Dugdale his description of Warwickshire.

I must not yet hence, till I take notice of a small Office here inserted in the Latine Edition 3. Elizab. mentioned before, as a lean-to and appendix to the Burial Service, but peculiarly accommodated to the two Universities, and the Colleges of Eaton and Winchester. The form is this:

In Commendationibus Bene∣factorum.	In the Commemoration of Bene∣factors.
ADcujusque termini sinem, commen∣dat••o fiat Fundatoris, aliorumque clarorum virorum quorum beneficentia Collegium Locupletatur.	AT the end of every Term, there shall be made Commemoration of the Founder, and other eminent Persons, by whose liberality the Col∣lege hath been made rich.

Ejus haec sit forma.		After this form.
Primum recitetur clarâ voce Ora∣tio Dominica.		First shall be rehearsed, with a di∣stinct voice, the Lords Prayer,
Pater noster qui•••• in coelis, &c.		Our Father which art in heaven, &c.
Dei••de Recitentur tres Psal.	Ex•••••• 〈◊〉〈◊〉 it De••s. Ps. 144.	Then shall be read three Psalms.	The 144.
	〈◊〉〈◊〉 ani•••• 〈◊〉〈◊〉 Domi∣n••••••. Ps. 145.		The 145.
	〈◊〉〈◊〉 Dominum. Ps. 1••••.		The 146.
Post ••ac 〈◊〉〈◊〉 Ca•••••• 44. Eccle∣siastict.		After these shall be read the 44. Chapter of Ecclesiasticus.
Hiis sinitis, sequ•••••• C••••••i••, in qua Cr••••ionator 〈…〉〈…〉 si•• 〈◊〉〈◊〉 ••su•• 〈◊〉〈◊〉: quantis 〈◊◊〉〈◊◊〉 qui 〈◊〉〈◊〉 s••••di•• beneficentiâ su•• exci••••••••: quan∣tum fit ornament••m. Regu•• E••ct•••• vi∣ro•• habere, qui de r••b•••• c••••••••oversis ve•••• judicare poss•••••• 〈◊〉〈◊〉 sit Seri∣〈◊〉〈◊〉 la••••, & 〈…〉〈…〉 hu∣manae anter•••••• 〈◊〉〈◊〉; 〈◊◊〉〈◊◊〉 ejus doctri•••• in 〈…〉〈…〉 quam late P••••••••: qu•••••• 〈◊〉〈◊〉 & regi•••••• sit (〈…〉〈…〉 suae c••ram 〈◊〉〈◊〉) 〈◊◊〉〈◊◊〉 ministror•••• ver••i l••••••••r are, 〈◊〉〈◊〉 hii ut honesti atque 〈◊〉〈◊〉 sint curare; at qu•• alia 〈◊◊〉〈◊◊〉, quae p••i & do∣cti viri cum 〈◊◊〉〈◊◊〉 are possint.		These being ended, a Sermon shall follow, where•••• the Preacher shall publish the great munificence of the Founder: he shall declare the great use of Learning: how commendable they are who by their bounty advance it: what an ornament it is to the Realm that it is furnished with men able to j••••ge in controversies: how great is the worth of the Scriptures, how much they excel human autho∣rity: how great is the profit, and how far it extends, of communica∣ting the doctrine of them to the peo∣ple: how noble & princely a thing it 〈◊〉〈◊〉 for him whom to whom God hath committed the supreme care of his people; to see that there be a suffici∣ent number of Ministers of Gods word, and that they be Learned and of holy life. And such like things which Godly and Learned men may laudably set forth.
Hac Concione fi••ita, decantetur,		The Sermon ended, shall be sung,
Benedictus Dominus Deus Israel.		Blessed be the Lord God of Israel.
Adextremum haec adhibeantur.		And at last shall be added.
Minister.		The Priest.
In Memoria ••terna erit justus.		The just man shall be had in ever∣lasting remembrance.
Responsio.		Answer.
Ab auditu malo non timibit.		He shall not be afraid of any evil tidings.

Minister.	The Priest.
Justorum ••nima in 〈◊◊〉〈◊◊〉 Dei sunt.	The souls of the just are in the hands of the Lord.
Responsio.	Answer.
Nec atting at 〈◊〉〈◊〉 cruciatus.	The torments of hell shall not come neer them.
Oremus.	Let us pray.
Domine Deus, Resurrectio & vita credenium, qui semper es laudandus ••am in vivent thus quam in defunct is, ag••mus cibi arati•••• pre fundatore no∣stre. Ni coeteri•• qu•• benefactoribus no∣stris, quorum beneficiis hîc in pieta∣tem & studia literarum alimur: ro∣ga••tes, ut nos hiis donis ad gloriam tu∣am recte utentes una cum illis ad Re∣surrectionis gloriam immortalem per∣ducamur; per Christum Dominum no∣strum. Amen.	Lord God, the Resurrection and life of them that believe, who art allwayes to be praised both in the li∣ving and in the dead, we give thee thanks for. N. our founder, and all others our Benefactors, through whose bounty we are here maintain∣ed, for the exercise of piety and en∣crease of learning. Humbly beseech∣ing thee, that we imploying these gifts to thy glory, may at length with them be brought to the everlasting glory of the Resurrection. Through Christ our Lord. Amen.

This Office being contrived Anno 2. Eliz. was, I conceive, rather at first commended than commanded; and being so, it may be questioned whether it prevailed to an universal practice in the first publication of it; but leaving that as dubious, of this certain we are, it was ten years after positively impo∣sed by the Statutes of that Queen, then dated, and since that constantly to this very day observed at the end of every term, as the Rubrique enjoyneth, that is, thrice in the year.

Notes

• a

  Vid. Smyrn. & Magnes. Faed, apud Seld. Marm. At.
• b

  Haeres. 67.
• c

  Annor, in Loc.
• d

  Epist. ad Polycarp. Tertull. de Mo∣nogamo.
• e

  Can. 103.
• f

  Dr. Cosens Cousening Devotions.
• g

  Balsam. in Basil. ad Am∣philoch.
• h

  Digest. Tom. 1. l. 23. Tit. 1. de Sponsal. l. 2.
• h

  Balsam. in Synod. 6,
• k

  Euripid. in Androm.
• l

  Ambrose de Abrahamo. l. 1. c. 9.
• m

  Virg••l.
• n

  Cic. Phi∣lip. 2.
• o

  Hostiens. in sum de Spons. & Matrins. §. quot funt spe∣cies.
• p

  Apologet•• c. 6.
• q

  Uxor. Hae•• br. l. 2.
• r

  Paedag••g. l. 3.
• f

  Laert. in Solon.
• t

  Censur. p. 48.
• 1 Cor. 7. 4.
• u

  Paedagog. l. 3.
• w

  Tertull. ad uxor. l. 2.
• x

  Apud Ca∣saud. p. 551.
• y

  In Mar. 25.
• Concil. Lao∣dic. can. 53.
• z

  Epist. ad Philip.
• Acts 7. 60.
• a

  Censur. P. 486.
• b

  Ad Scapu∣lam.
• Can. 13.
• d

  Censur. P. 487.
• e

  Epist. 361.
• f

  Epist. 363.
• g

  Chrysost.
• h

  Can. 18.
• i

  Expos. Fidei.
• k

  In laud. Basil.
• l

  Epitaph. Paulae.
• m

  Nazianz. in laud. Caeia∣rii.
• n

  In Hebr. Hon. 4.
• o

  Hierom. Epitaph. Paulae.
• p

  In funere Patris.
• 1 Thessal. c. 4. v. 13.
• q

  Seneca.
• v. 14.
• 1 Cor. 15. 19.
• r

  Dionys. A∣reopag. Eccles. Hier. c. 7.
• Trental is clearly deri∣ved from Trigintal, not as Ministers from the Council of Trent, the word being ancienter than the Council.
• f

  G••••g. Nozi∣anz in laud. Gorg••a.
• t

  De Purg. l. 2. c. 5.
• u

  Can. 44.
• x

  Tit. de Mortuariis.
• P. 679.