The Collects
to be used at the Celebration of the Lord's Supper and Holy Communion through the year.

The Principal Holy-days as Christmas, Easter, and Whitsunday, have some days appointed to attend upon them: some to go before, some to come after: as it were to wait upon them for their greater solemnity.

Before Christmas are appointed four Advent-Sundays, so called because they are to prepare us for Christ his Advent or coming in the flesh. These are to Christmas-day, as S. John Baptist to Christ forerunners to prepare for it, and point it out.

The Gospel S. Matth. 21. 1. seems at first more proper to Christs Passion than his Birth; yet is it read now principally for those words in it, Blessed is he that cometh in the Name of the Lord. That is, Blessed is he for coming in the Flesh, the cause of all our joy, for which we can never say enough, Hosanna in the Highest.

The Epistle labours to prepare us to behold with joy this rising Sun, bidding us awake from sleep, according to the Prophet Esay 60. 1. Arise, and shine, for thy light is come.

The Collect is taken out of both, and relates to both, the first part of it is clearly the words of the Epistle, That we may cast away the works of darkness, and put upon us the armour of light, That which follows, In the time of this mortal life, in the which thy Son Jesus Christ came to visit us, in effect is the same with that in the Epistle: Let us put off the works of darkness, &c. because the night is spent, the day is at hand, and our salvation is near; that is, our Saviour Christ, the light of the world is coming into the world to visit us in great humility, according to the Prophet, Zach. 9. 9. which the Gospel records, Tell ye the daughter of Sion (to her great joy) that behold Her King comes unto her, meek, (or in great humility) sitting upon an Asse.

C. First Sunday in Advent.] The first initiation of our Saviour into the office of a Mediator was His manifestation in the flesh, and incarnation; a thing promised all along, from the very fall of wretched man, until, as the Apostle said, “the fulness of time was come,” Gal. iv. 4. And the more remote from this time, the more obscure the prophecies ; the nearer the more explicit. First, Gen., “the seed of the woman shall break the serpent’s head.” Goon to Abraham, Gen. xii. 3, “in thy seed” (declaring specificatively in whose) Gen. 22. “shall all the nations of the earth be blessed.” Go on to David, “of the fruit of thy body will I set upon thy throne,” Psalm cxxxii. 11. Proceed to Esay, the prophecy is more apodeictical, more demonstrative, “behold a Virgin shall conceive and bear a son, and she shall call His name Emanuel,” chap. vii. ver. 14. Go nearer to the approaching of this time, still more Ecce’s, “behold thou shalt conceive in thy womb, and bring forth a son, and thou shalt call His name Jesus,” Luke i. 31. And the Virgin Mary to herself, “behold from henceforth all generations shall call me blessed,” ab. ν. 48. All this to keep up the hope of the long looked for theophany, and the Messias’s appearance in the flesh. God Himself having thus led in the nativity of our Saviour, with such a train of anteceding predictions to assure man that He would come, the Christian Church thought it also expedient that the day of commemoration, that “He is come,” should be somewhat more than ordinarily attended. And upon this very account she hath assigned to this great festival the four Sundays preceding, (the first beginning always next before, or after, or on St. Andrew’s day,) which are as it were one Christmas Eve, or as so many heralds to proclaim the approaching of His feast, and are therefore called Advent Sundays as fore-speaking Christ’s birthday; and therefore the ancient author of the Nativity Sermon ascribed to St. Cyprian begins it with adest diu expectata nativitas, i.e. “the long looked for nativity which we expected all this time of Advent is come at length.” And upon this account proper lessons taken out of the evangelist, or gospel prophet Esay, agreeable to their design are allotted them.

The Gospel treats of Christs second coming to judgment, an excellent meditation to prepare us for the welcome and joyful entertainment of Christs first coming. A Saviour must needs be welcome to him that is afraid of damnation.

The Epistle mentions the first coming of our Lord for the Salvation even of the Gentiles, that is of us, for which all praise is by us, to be given to him. Praise the Lord all ye Gentiles, and laud him all ye nations together.

The Collect is taken out of the Epistle; and though it seems not to relate to the day, yet is it an excellent prayer for all times, and so not unseasonable for this.

The Epistle mentions the second coming of Christ; the Gospel, the first. The Collect prayes for the benefit of this light. This week is one of the four Ember weeks, concerning which see after the first Sunday in Lent.

The Epistle and Gospel set Christ, as it were, before us, not prophesied of, but being even at hand, yea standing among us; pointing him out as S. John Baptist did to the people; Behold the Lamb of God that takes away the sins of the world. The Collect Prayes most earnestly and passionately to him, to succour us miserable sinners.

The Epistle, Gospel, and Collect are plainly suitable to the day, all mentioning the birth of Christ. Besides, this Feast hath proper Psalms, in which some Verses are peculiar to the day, as will appear, if they be well considered. The First Psalm for the Morning Service, is the 19. The heavens declare the glory of God; very suitable to the Feast, for at His Birth a new Star appeared which declared his Glory and Deity so plainly, that it fetcht the Sages of the East to come and worship him, S. Matt. 2. Where is he that is born King of the Jews? for we have seen his Star in the East, and are come to worship him.

The Second Psalm for the Morning is 45. Which at the beginning of it is a Genethliack or Birth-song of Christ, The fairest of the children of men, v. 3. And of his mighty success in subduing the Devil and the world by the word of truth, of meekness and righteousness, vers. 5. &c.

The third is Psal. 85. which is principally set for the Birth of Christ. For it is a thanksgiving to God for sending a Saviour, which should save his people from their sins, the greatest captivity that is; and therefore cannot properly be meant of any but Christ, who was therefore call'd Jesus, because he should save his people from their sins, S. Matt. 1. 21. And so the Primitive Church understood it, and therefore selected it out as a part of their Office for this day, as being proper and pertinent to the matter of the Feast: For the meeting here specified, ver. 10. 11. of Mercy and Truth, Righteousness and Peace, was at Christs birth, who said of himself, that he was the Truth; who as he had a birth from Heaven, to wit, his Divine nature, so had he another as Man from Earth from the Virgin; which birth drew Righteousness to look from Heaven, upon poor sinners with a favourable look, and made righteousness and peace kiss, for the delivering of sinners from their captivity. True it is, the Prophet in the first Verses speaks of this delivery as of a thing past, Lord thou hast turn'd away the captivity of Iacob.

Yet for all this it may be a prophesie of our salvation by the coming of Christ hereafter: for as S. Peter sayes, Acts 2. 30. David being a Prophet, and seeing this before, spake of Christs Nativity, as if it were already past.

The Evening Psalms are 89, 110, 132. The first and last of which are thankful commemorations of Gods merciful promise of sending our Lord Christ into the world, that seed of David, which he had sworn to establish, and set up his Throne for ever. For which, O Lord, the very heavens shall praise thy wondrous works, and thy truth in the congregation of the Saints, v. 5. Psal. 89. The Church was in affliction now, as is plain in both these Psalms: but such was the joy that they were affected with, at the promise of Christs birth and coming into the world, that they could not contain, but even in the midst of their misery, break forth into Thanksgiving for it: and how can the Church excite us better to Thanksgiving to God for the birth of Christ, upon the day, then by shewing us how much the promise of it afar off wrought upon the Saints of old? The 110. Psalm expresly mentions the birth of Christ, ver. 3. The dew of thy birth, is of the womb of the Morning; as the morning dew brings, forth innumerable fruit, so shall the birth of Christ bring forth innumerable faithful people: and therefore the Prophet here does, as we should this day, adore and praise the goodness of God for the birth of Christ, the cause of so much good.

It is admirable to behold the frame of the Churches holy Office and Service this day. In the First Lessons, she reads us the prophesie of Christs coming in the flesh: in the Second Lessons, Epistle and Gospel, she gives us the History of it. In the Collect, she teaches us to pray, that we may be partakers of the benefit of his birth: In the proper Preface for the day, as also in the proper Psalms, she sets us to our duty of Adoring and Glorifying God for his mercy. In the Lessons and Gospels appointed, holy Church does the Angels part, brings us glad tydings of our Saviours Birth, Behold I bring you glad tydings of great joy, for unto you is born this day a Saviour, which is Christ the Lord, S. Luke 2. 10. In pointing the special Hymns and Psalms, she calls upon us to do the Shepherds part, to glorifie and Praise God for all the things that this day we hear and see, ver. 20. And to sing with the Angels, Glory to God in the highest, for this good will to Men.

For the Antiquity of this day, many testimonies might be brought out of the Ancients; but, because I intend brevity, I shall be content with two beyond exception. S. Augustine, Ep. 119. witnesses, that it was the custome of holy Church to keep this day: And upon the five and twentieth of December, in Psalm 132.S. Chrysostom makes a Sermon to prove that the keeping of Christmas-day was ancient, even from the first times; and that the Church kept the true day. In the same sermon he sayes, It is a godly thing to keep this day. Nay further, that the keeping of this day was one of the greatest signs of our love to Christ. Amongst other Arguments which he uses there, to perswade his hearers to keep this day, he brings this, that the custome of keeping this day was religious, and of God, or else it could never have been so early spread over the whole World, in spight of so much opposition. Orat. in Natal. Dom. Tom. 5. Edit. Savil.

D Christmas day.] This anniversary solemnity cannot be denied to be as old as up to Gregory Nazianzen’s time, he and his great intimate St. Basil having each an excellent homily upon it, τὰ δὲ viv θεοφάνια ἡ πανήγυρις, εἴτ᾽ οὖν γενέθλια, saith one”, “this celebrity is called God’s appearance, or His nativity.” Ὄνομα θώμεθα τῇ ἑορτῇ ἡμῶν θεοφάνια, saith the other’, “we name this our festival the theophany. Nor is there in either homily one syllable inferring the either usage or institution of that day to have commenced then, wherefore we may presume it was existent long before; indeed, Nicephorus sadly tells us so, relating no less than twenty thousand Christians massacred by fire on that day, being assembled at church, under the Dioclesianic persecution. A matter not incredible, for if it be true, as little doubt is to be made of it, what Gildas reports of us Britons, that after that persecution ceased, “the Christians began again to repair their churches, and celebrated festivals,” why should not this great day make one? What rational argument can be opposed to dissuade us that we should not think it of as long duration as any other festival (the Lord’s day excepted) whatsoever, considering that even Christianity itself resulteth from it?

In the determination of the precise and true day, antiquity itself hath been to seek, as well as modern times. Clemens Alexandrinus, who flourished about the end of the second century, saith that οἱ περιεργόTepot, “the most curious inquisitors after the year and day of Christ’s nativity, have fixed it, some on the twenty-fifth of the month of Pachon,” (our May,) “and some on the twenty-fifth of Pharmouthi,” (our April). The Churches of Egypt observed it constantly upon the sixth of January, celebrating both it and His baptism on the same day, which they called the Epiphany. The Asiatic Grecians, and Syrians, turned over His baptism to another day, retaining still the sixth of January for His nativity. The Church of Rome, pretending to a more perfect information from the censual rolls of Augustus Cesar, kept close to the twenty-fifth of December: from thence it was first transported to Antioch, as is evident from St. Chrysostom’s homily preached there upon that day, where he declareth the darkness of uncertainty wherein those Christians were in before, and from whence they were enlightened to the notion of the true day. Not long after, either convinced that this was the very day of Christ’s nativity, or that none truer could be assigned, it became, about anno 500, the general observation of the Catholic Church.

Since that, and near home to our times, an opinion hath possessed some very learned men that our Saviour was born in September: in such variety of judgments it is not safe dogmatically to determine one way or the other. Nihil opus est ut ea cum discrimine definiantur, que absque crimine nesciuntur, “ What necessity is there of positively defining that whereof it is no fault to be ignorant?” And the best is, there is nothing in this particular cogent to it. The exact notion of the day precise is no concernment of the duty, which consists not in observing the day, but a day. God standeth not upon punctilios with man, no, not in ceremonials of His owndesignation, wherein He dispenseth with the Church’s liberty to vary, necessity or just occasion inviting. The celebration of the blessed Eucharist is, by universal usage, mistimed from its first institution, now in the morning, then at night. So is the Lord’s day, beginning in the Apostles’ times at the evening preceding ; with us at one in the morning: why may not then the memorial of our Saviour’s nativity be celebrated on a day varying from its true original, especially considering that it is not yet infallibly discovered which it is? And if so, why may we not, conforming to the practice of the Catholic Church, observe the twenty-fifth of December, as our Church enjoineth? To stand upon such niceties is but a peevish kind of devotion, mere superstition, and the next way to bring the great mystery of our Saviour’s ἐνσάρκωσις and incarnation, first into contempt, and next into oblivion.

And whereas we are upbraided with the practice of reformed Churches, which have discontinued the solemnization of this day, not to repeat what I have instanced before out of the Churches of Helvetia and Bohemia, out of Bucer and Zanchy; and to reach the very vitals of this objection, I must tell the opponents, that for Geneva, the place so urged against us, Mr. Calvin himself blusheth at her reformation, and is so concerned, so moved with the blemishes of it in this point, as he passionately apologizeth thus: Sancte testari possum, me inscio, ac ne optante quidem, hanc rem fuisse transactam; “I can solemly protest, that the abrogation of this festival was transacted without my knowledge, nay, against my wish.” And again, Ex quo revocatus sum hoc temperamentum quesivi, ut Christi natalis celebraretur vestro more: “from the very first of my return to this place I endeavoured this moderation, that Christ’s birthday should be observed after your custom.” If Calvin’s judgment, because single, will not be listened to, what say they to the very remarkable practice of the synod of Dort, for which in other relations they have so high a friendship? Festum natalis Domini nostri Jesu Christi instabat, propter cujus celebrationem actiones synodi, per aliquot gam dies interrumpende essent; “the nativity of our Lord Jesus Christ was now at hand, in order to whose celebration, the actions of the synod were, for some few days, to be interrupted:” which was actually done, the session being intermitted from December the twenty-second to the twenty-eighth, as appeareth by the acts of that synod. And, lest it should be thought this was done only to compliment our British divines, I shall produce the warrant itself of its establishment from the very canons of that Church.

Ecclesie observabunt, preter diem Dominicum, etiam diem nativitatis Domini, Pascha item et Pentecosten, cum die insequente; et quoniam in plerisque urbibus, ac regionibus Belgie insuper observantur festa circumcisionis, ac ascensionis Christi; allaborabunt ministri, quibuscunque locis id nondum est usu receptum, ut volente magistratu, hac in parte reliquis accedant: “the several Churches shall observe, over and besides the Lord’s day, the day also of Christ’s nativity, Easter also and Whitsunday, with the day following; and because in many places and cities of Belgia, moreover the feasts of Christ’s circumcision and ascension are celebrated also, the minister shall use his best endeavour, that the magistrates’ consent first obtained, they, in such places where these days are not yet received into use, would conform to the practice of others.”

So this canon, confirmed with the rest, by the synodical act of Dort, anno 1619; confirmed, I say, by a ratification superinducted to a former establishment, as is evident by the Greek and Latin edition of those canons, set forth by Jacobus Revius.

To be short, let our adversaries be in their declamations against other festivals, as obstreperous and loud as they please; such clamours we can both hear and pity; but when they decry with so much noise this grand festival, together with that of our Saviour’s resurrection and ascension, and the descent of the Holy Ghost, to our Christian charity they stand obliged, if we do not justly suspect, in good earnest, some design dangerous even to Christianity itself, considering that the main fundamentals of our faith have such direct and immediate reference to those feasts, and that the yearly celebration of them is but a tacit anniversary rehearsal of the chief articles of our creed.

Immediately after Christmas follow as attendants upon this high Festival S. Stephen. S. John, and Innocents; not because this was the very time of their suffering, but because none are thought fitter attendants on Christs Nativity, than the blessed Martyrs, who have laid down their lives for him, from whose birth they received spiritual life. And there being three kinds of Martyrdom;

1. In will and deed, which is the highest.
2. In will, but not in deed.
3. In deed, but not in will:

The reason of the choice of the Epistles, Gospels and Collects for these dayes is plain, these being all priviledged dayes, that is, days which have in Scripture their peculiar histories. But for the Collect for S. Stephens day we may note in particular, That as the Church offers up some of her Collects directly to the Second Person of the Trinity, so one of them is this for S. Stephens day, and very properly; For as S. Stephen in the midst of his Martyrdom prayed to Jesus saying, Lord Jesus receive my spirit, and, Lord lay not this sin to their charge; so the Church in imitation of this blessed Proto-Martyr upon his day calls upon the Lord Jesus also desiring of him such a spirit as that of S. Stephen, to love and pray for our Enemies, which is that Heroical and Transcendant vertue which is peculiar to Christian Religion.

Before we endeavour to shew the antiquity of these days in particular, it will not be amiss to give some account of the ancient observation of Saints dayes in general.

That the observation of Saints days was very ancient in the Church will appear by these testimonies following. The Councel of Carthag. 3. c. 47. tells us that the Church did celebrate the Passions and Anniversaries of the Martyrs. This Counc. was held in S. Augustines time. S. Aug. in Psal. 88. Attend therefore my Dearly Beloved; All of you unanimously hold fast God your Father and the Church your Mother. Celebrate the Saints Birthdays (so they Anciently called the dayes of their Death and Martyrdom) with sobriety, that we may imitate them that have gone before us, that they may joy over us, who pray for us, that so the Blessing of God may remain upon us for ever. Amen, Amen.

Chrys. Hom. 66. ad. Pop. Antioch, The sepulchres of the Saints are honourable, and their dayes are known of all, bringing a festival joy to the world.

Before these S. Cyprian, l. 4. ep. 5. We celebrate the Passions of the Martyrs and their days with an anniversary commemoration. And before him Anno 147. the Church of Smyrna says the same Euseb. Hist. l. 4. c. 15.

If it be demanded why the Church kept the days of the Saints deaths, rather than of their Birth or Baptism? The answer may be:

1. Because at their deaths they are born Citizens of Heaven, of the Church triumphant, (which is more than to be born either a man or a Christian, a member of the Church Militant) whence (as above said) these days were usually styled by the Ancients, Their Birth-days.
2. Then do they perfectly triumph over the Devil and the world, by which the Church Militant hath gained, to her comfort, an example of persevering constancy and courage, and the Church Triumphant hath gained a new joy by the addition of a new member. For surely if the Saints and Angels in heaven joy at the conversion of a sinner, much more do they joy at the admission of a Saint into Heaven.

Thus much of the Saints days in general. For these three holy days in particular, that they are ancient, S. Augustine shews us, who hath Sermons upon all these days, Tom. 10. And Chrysol. who hath Sermons upon S. Stephen, and Innocents: And Origen in his Comment upon these words, A voice was heard in Rama, tells us, the Church did, and did well in it to keep the Feast of Innocents, and there is as much reason for the keeping of S. Stevens day, who was the first Martyr, and of S. Johns the beloved Disciple and Evangelist, as for the keeping of Innocents, and therefore it is to be thought, that the Church did then as well observe them as this, since, as we have proved, she did keep the days of Martyrs.

F. St. Stephen, St. John, St. Innocents.] Eopth τὴν ἑορτὴν διαδέχεται, τοῦ κυρίου τὰ θεοφάνεια καταλαμβάνει ἡ τοῦ δούλου τιμὴ, saith Proclus upon St. Stephen, “here is one festival upon the neck of another, the servant’s honour attends his master’s birthday:” and this is the only account we have from antiquity of his waiting upon Christ’s nativity in his own solemnity. The Constitutions called Apostolical, reckon St. Stephen’s in the catalogue of holy days, τὴν ἡμέραν Στεφάνου τοῦ πρωτομάρτυρος ἀργείτωσαν, “let them cease from labour upon St. Stephen’s day ;” but when that his anniversary was to be celebrated, only Proelus informeth us. As for St. John, though there be no clear and express mention of his festival in elder times, yet considering that all the Apostles had their set days assigned, he is in all reason to be supposed to have had his share of honour equal to the rest. As for Innocents’ day, that homily upon Matt. which if not Origen’s, is yet very ancient, speaketh express, horum et memoria semper ut dignum est in ecclesia celebratur secundum integrum ordinem sanctorum, ut primorum martyrum pro Domino occisorum: “the memory of the Innocents also is always, as fit it is, celebrated in the Church, according to the order of the saints, as of those who were first slain for the Lord.”

This juncto of festivals are not here placed as evidences of the times of the death or sufferings of those persons. For if tradition faileth not, St. Stephen was stoned in August, and St. John died on the feast of St. John Baptist. Durandus, and from him other ritualists, why these feasts rather than others were ordered to accompany Christ’s nativity, assigneth this reason, “ There is,” saith he, “a threefold martyrdom ; in will and deed; in will, but not in deed; in deed, but not in will.” The first was undergone by St. Stephen, the second by St. John, the third by the Innocents; and who fitter to attend our Saviour than His martyrs? for if “right dear in the sight of the Lord is the death of all His saints,” then most precious certainly to Him must the death of them be, who not only die in, but for Him. This reason of Durandus is founded upon the tradition that St. John was miraculously preserved in a caldron of boiling oil, to which he was condemned at Rome; might I interpose mine own thoughts, I should rather conceive that St. Stephen had the first place, because he was the proto-martyr of Christianity; St. John the second, because his death falling upon the festival of another John, the Baptist, and reason good they should be honoured with days apart; no day could be assigned to this John more proper, that he might be nigh his Master, he being the disciple whom Jesus loved. And the Innocents might well pretend to the third, because as St. Cyprian saith, nativitas Domini a martyriis infantium statim cepit, “the slaughter of the Innocents was the first considerable consequent of His birth.” Nor will I omit what else seemeth a specious exposition upon the original of these three, viz. that martyrium, amor, innocentia, “martyrdom, love, and innocence,” are first to be magnified, as wherein Christ is most honoured.

This Sunday hath the Collect with Christmas-day; and the Epistle and Gospel treat about the same business, the birth of Christ; for we have not yet done with the Solemnity of Christmas. Thus great Solemnities have some days after them, to continue the memory of them, in prorogationem Festi.

The Feast of the Circumcision is affirmed by Learned men to be of a later institution: for though many of the ancients mention the Octave of Christmas and Newyears-day, yet they do not mention or seem to keep it, say they, as a Feast of the Circumcision. But suppose it be so; yet surely it cannot be denied that there is reason enough for the keeping of this day solemn, as it is the Feast of Christs Circumcision: For as at Christmas CHRIST was made of a woman like us in nature, so this day he was made under the Law, Gal. 4. 5. and for us took upon him the curse of the Law; being made sin for us, and becoming a surety to the offended God, for us sinners. Which suretiship he seal'd, this day with some drops of that precious blood which he meant to pour out whole upon the Cross.

As by his Birth we received the adoption of Sons; so by his Circumcision, the redemption of the Law: and without this, his Birth had not availed us at all.

The Epistle, Gospel, and Collect are plainly fit for the day.

This Holy day hath no fast before it, the Reason we shall shew: and to save trouble, we will here once for all shew:

Why some Holy-dayes have Fasts before them: and then, Why this and some other have none. For the first. It was the religious custom of the primitive times to spend the night (or a greater part of it) before the Holy-dayes, in watching and prayers and tears, partly to prepare them for the more solemn and religious observation of the Holy-day following; partly to signifie that we should be as the blessed Saints were, after a little time of mortification and affliction, translated into glory and joy, according to the Psalm, Heaviness may endure for a night, but joy cometh in the morning.] Thus after a Vigil comes a Holy-day. These Vigils, or night-watches, being in continuance of time, abused by the wickedness of some, who under colour of those holy nightly exercises stole a liberty of intemperance, lust and other villany, were, say some, by the wisdom of holy Church, to avoid scandal, turn'd into Fasts, which still retain the old name of Vigils. The truth of this Assertion I question; for neither do I find any decree of holy Church forbidding these Vigils: (the 35. Can. of the Counc. of Eliber; and the fifth Can. of the Counc. of Altisiodorum or Auxeres, which are usually produced to this purpose, coming far short of such a prohibition) nor is it so probable, that the Church should, for some particular mens abuse, forbid a practice so religious, commanded by our Saviour, S. Matth. 25. 13. commended to us by his practice at Gethsemaine, S. Matth. 26. 38. S. Luke 6. 12. earnestly urged by the Fathers of the Primitive times. I therefore rather think, that, whereas it was the ancient custome to fast the day and watch the night before the Holy-day, as S. Bernard tells us. Ser. de Vigil S. Andrei: in time, as charity and devotion grew cold, through sloth and restiness, this more troublesome part of devotion, the nightly watches were laid aside, and the Fast only retained, and that but slenderly observed. But it were to be wished, that, as the Fast might be retained, and more strictly observed, so the holy Vigils might be in part at least revived. For the night was not made only for sleep. Tradesmen, Mariners, Merchants, will tell you so much; they spend a good part of the night in watching for gain; will not you do as much for your soul? Besides, the darkness and silence of the night, are helps to compunction and holy sorrow; helps to meditation and contemplation: the soul is the more free from outward distraction. The sight of men lying a-sleep in their beds, like dead men in the grave, suggests a meditation of Doomsday. Let me therefore perswade men and women; Bend your knees, sigh, watch and pray in the night, Blessed is he, whom our Lord when he cometh shall find so doing: and because we know not what hour he will come, watch therefore. See Chrys. Hom. 26. in Act. This for the first; why some Holy-dayes have Fasts before them.

Now why this Feast of CIRCUMCISION, and some other have no Fasts, the reason is double. First, because sometimes the signification of the Vigil or Fast, mentioned above, ceases: and the signification or mystery failing, the Vigil or Fast is omitted. For example, S. Michael upon this account hath no Fast, because the Angels did not by sufferings and mortifications, enter into their joy, but were created in the joy they have. But then secondly, though this signification and Mystery of Vigils and Fasts holds good in S. Mark, S. Philip and S. Iacob, and some other, yet they have no Fasts for another reason; because they fall either betwixt Easter and Whitsunday, or betwixt Christmas and Epiphany, which holy Church held for such high times of joy and Festivity, that they would not have one day among them sullied by pensive sorrow and fasting: Con. Turon. 2. c. 13. Epiph. in brevi expos. Fidei.

If the Fast for a Holy-day, fall upon a Holy-day; that is, if the day before the Holy-day upon which the Fast regularly is to be kept, be it self also a Holy-day, then the Fast must be kept the day before that. Decretal. l. 3. Tit. 46.

G. The Feast of Circumcision.] I dare not affix any remote antiquity to this holyday. The first mention of it under this title occurreth in Ivo Carnotensis, who lived about the year 1090, a little before St. Bernard, and who hath a sermon upon it: under the name of the Octave of Christ’s nativity, we find it in Isidorus four hundred years before. The reason why it was not then observed was, as I conceive, because it fell upon the calends of January, which were solemnized among the heathens with such disorder, revellings, and profane appendants of idolatry, that St. Chrysostom’ called it ἑορτὴν διαβολικὴν, “the devil’s festival,’ and the sixth general council absolutely interdicted the observation of them. Τὰς λεγομένας καλένδας καθάπαξ ἐκ τῆς τῶν πιστῶν πολι- τείας περιαιρεθῆναι βουλόμεθα, “we decree that the feast called the Calends, be utterly taken away from the custom and society of the faithful.”

This Greek Word signifies Manifestation, and hath been of old used for Christmass-day, when Christ was manifested in the flesh; and for this day, wherein the Star did appear to manifest CHRIST to the Wise men: as appears by Chrys. and Epiphan. Upon this identity of the word, some unskilful ones were misled, to think that anciently the Feasts of Christmas and Epiphany were one and the same: but plain it is by Chrys. Epiphan. Nazianzen in their Sermons upon this day, that these two Feasts were observed, as we do, upon several days. Nazianzen calls this day on which Christ was baptized, [The holy lights of Epiphany; which to day we celebrate, says he, having already celebrated the holy Feast of Christmas.] S. Chrysostome says the day of Christs birth is not so usually and properly called Epiphany, as the day of his Baptism.

This Feast is called in Latin Epiphaniae, Epiphanies, in the plural; because upon this day we celebrate three glorious apparitions or manifestations, all which happened upon the same day, though not of the same year. Chrys. Serm. 159.

The first manifestation was of the Star, (mentioned in the Gospel) the Gentiles guide to Christ. The Second Epiphany or manifestation was that of the glorious Trinity at the baptism of Christ, mentioned in the second Lesson at morning prayer. S. Luke 3. 22. The third was of Christ's glory or Divinity, by the miracle of turning water into wine, mentioned in the second Lesson at Evening prayer, S. John 2.

The Collect is plain. The Epistle and Gospel mention Christs manifestation to the Gentiles; for this was the day of the Dedication of the Gentiles Faith, Chrys. in diem.

For the antiquity of this day, we have already seen Nazianzen Chrysost. and Epiphan. to which I shall adde only S. August. de temp. Ser. 32. [The solemnity of this day known throughout all the world, what joy doth it bring us? But the Donatists, says he, will not keep it, both because they are Schismaticks and love not unity, and also because they hate the Eastern Church, where the Star appeared.]

H. The Epiphany.] This feast hath several appellations amongst the Greek fathers; sometimes it is called ta ἅγια φῶτα, so Gregory Nazianzen, “the day of sacred illumination,” this being in the eastern Church a day as signal for baptism as Easter or Pentecost in the western. Sometimes it is called τὰ θεοφάνεια, “the manifestations of God,” so Horolog. Grec. upon the sixth of January place τὰ ἅγια θεοφάvera; it is confessed this word very often imports Christ’s birthday, τὰ δὲ viv θεοφάνεια ἡ πανήγυρις, εἴτ᾽ οὖν γενέθλια, “now is the festival of the theophany, or Christ’s nativity,” saith Nazianzen; yet sometimes they are evidently distinguished, as in that imperial constitution, ἄπρακτοι ἡμέραι, ἡ Χριστουγένα, καὶ τὰ θεοφανία, &c., “the nativity of Christ, and the theophany, &c., are to be accounted for holy days.” Most clear is that of Epiphanius, πρώτη ἑορτὴ κατὰ σάρκα τοῦ Χριστοῦ γένησις, δευτέρα ἑορτὴ ἡ τῶν θεοφανίων: “the first festival is that of Christ’s birth, the next is that of the theophany;” where not only this feast is manifestly differenced from the nativity, but the feast of circumcision, as I said before, remarkably excluded. But of all the names most usual and most frequently applied to it is this of Epiphany, which though the Egyptians, and such as were under the patriarchate of Alexandria communicated both to the nativity and baptism of Christ, (possessed with an opinion that He was baptized upon the anniversary of His birth,) yet in other places it passed only current for the day of His baptism; St. Chrysostom* puts a question to himself in these terms, τινὸς éveKEV, οὐχὶ ἡ ἡμέρα KAP ἥν ἐτέχθη ἀλλ᾽ ἡ ἡμέρα καθ᾽ ἣν ἐβαπτίσθη ᾿Επιφανεία λέγεται : “how comes it to pass that not the day of Christ’s birth, but of His baptism, is called the Epiphany?” and he resolveth it thus, ody’ ὅτε ἐτέχθη, τότε πάσιν ἐγένετο κατάδηλος, ἀλλ᾽ ὅτε ἐβαπτίζετο : “ because His birth was obscure, but at His baptism He manifestly appeared to all men.” The like hath St. Jerome’; Epiphaniorum dies huc usque venerabilis est,non (ut quidam putant) natalis in carne, tune enim absconditus est et non apparuit: “the day of the Epiphany is at this day venerable ; I mean not Christ’s nativity (as some suppose) for then He rather hid Himself and appeared not.”

By what hath been already said, the day is without all question of no late edition. Now for the grounds upon which the solemnity is founded? St. Augustine delivered them to be four, sive quod in celo stella ortus sui nuncium prebuit: sive quod in Cana Galilee in convivio nuptial aquam convertit in vinum: sive quod in Jordanis undis aquas ad reparationem humani generis suo baptismo consecravit: sive quod, de quinque panibus quinque millia hominum satiavit: “either because a star in the heavens became the nuncio of His birth; or because He turned water into wine at the marriage feast; or because being baptized in the river of Jordan He consecrated the water for the regeneration of man; or because He fed five thousand men with five loaves.” The three first causes our Church seems to own in the conformity of her divine offices; the collect for the day mentions the coming of the wise men to worship our Saviour, by the convoy of the star, and the gospel is a narrative of the story. The second lesson at evening service being John ii., recounts the miracle wrought at the marriage feast; and the second lesson for morning prayer being Luke iv. is a relation of His baptism. But as for the first, though it be delivered by St. Augustine quoted before, and by Isidorus after him, to have been a con-cause of this day’s solemnity, yet I find the Greek fathers of another judgment, these celebrating the coming of the wise men and appearing of the star on the day of Christ’s nativity. So Nazianzen, μετὰ τοῦ ἀστέρος δράμε, καὶ μετὰ μάγων δωροφόρησον: “follow the guide, the star, and offer thy gifts with the wise men;” applying the most remarkable occurrents of that day as incitements to rejoice upon it. Consonant is that of St. Basil, who reckoning the special events on Christ’s nativity, saith, ἄστερες διατρέχουσιν ἐξ οὐρανοῦ, μάγοι κινοῦνται ἐκ τῶν ἐθνῶν: “the stars from heaven came to behold Him; the magicians among the Gentiles made haste to adore Him.”

From Christmas to Epiphany, holy Churches design, is, to set forth Christs Humanity, to make Christ manifest in the flesh, which the offices do, as we have seen; but from Epiphany to Septuagesima, especially in the four next Sundays after Epiphany, she endeavours to manifest his glory and Divinity, by recounting some of his first miracles, and manifestations of his Deity, so that each Sunday is in this respect a kind of Epiphany.

The Gospel of this day mentions Christs manifestation to the Doctors of the Jews, astonishing all his hearers with his miraculous answers. The Epistle exhorts us to make a spiritual use of the wisemens mysterious offerings, especially of Myrrhe; which signifies very rightly the mortifying of the flesh, and the offering of our bodies as an holy Sacrifice to God by Christ. The Collect prayes for grace to enable us thereunto.

The Gospel mentions Christs turning water into wine, by which, he manifested both his glory by the miracle, and his goodness in ministring to the necessities of others: to which virtue, the Epistle exhorts us, that whatsoever gifts we have, we should use them as Christ did, to the good and benefit of others. The Collect as divers others recommends to God the supplications of the people, &c. See more of the Collects in general.

The Gospel is concerning our Lords healing of the Leper that believed in him.

The Epistle at first sight seems not to agree to the Gospel; but yet, if rightly applyed, it suits well with it in the mystical sense. For the healing of the Leper, signifies, that Christ will heal us from the Leprosie of sin, if we believe in him, and come to him for cure as the Leper did. The Epistle labours to prevent the most over-spreading leprous sins of pride (against which the first verse is directed: Be not wise in your own conceits) and wrath and revenge in the following words, rendring to no man evil for evil. Or rather, the Epistle doth remove the two great impediments of Christs cure of our sinful leprosie: namely pride, which God resists. S. Iames 4. 6. and malice or revenge which makes us unpardonable and uncurable, For unless we forgive, Christ will not forgive us, S. Matth. 6. 15.

The Collect prayes to God through Christ to heal us.

The Gospel treats of Christs miraculous stilling of the waves and the wind. By the tempest on the Sea, may be signified the tumultuous madness of the people, which endangers the peace of the Church, Christs ship: so the Psalm expounds it, Thou stillest the raging of the Sea, and the madness of the people: which would never be quiet, unless Christ by his word and power should command it to be still: And because he does now rule the peoples madness by Ministers of his vengeance to whom he gives his power: therefore the Epistle teaches and exhorts us to submit conscientiously to that power of Christ, that so the ship of the Church may be still and safe.

The Collect prayes to God to keep the Church safe amidst the many storms and waves that shake it.

The four precedent Sundayes have manifested Christs glory to us in part, by the miracles He wrought while He conversed with us on Earth: The Gospel for this day mentions his Second coming to judgement, when he shall appear in his full glory, and all the holy Angels with him: which glorious appearance, as it will be dreadful to those who have resembled the Tares, for they shall then be burned with unquenchable fire: So it will be a joyful appearance to such as the Epistle perswades us to be, viz. The Meek, and Gentle, and Charitable. And the Collect is for such, praying God to keep his Church and Houshold continually in the true Religion, &c.

Many reasons are given of this name; but in my apprehension the best is a consequentia numerandi, because the first Sunday in Lent is called Quadragesima, containing about forty dayes from Easter; therefore the Sunday before that being still farther from Easter, is called Quinquagesima, five being the next number above four; and so the Sunday before that Sexagesima, and the Sunday before that Septuagesima.

This and the two next Sundayes and weeks were appointed as preparatives to the Lenten Fast, that when it came, it might be the more strictly and religiously observed. And the Regulars and those of the strictest life did fast these weeks, though the common people began not their Fast till Ashwednesday. Bernard in Septuages.

The observation of Septuagesima, Sexagesima, and Quinquagesima, are to be sure as ancient as GREGORY the Great.

The Epistle perswades us to works of penance and holy mortification; and lest we should shrink from these hardships, it encourages us by propounding the reward of these religious exercises; namely, an everlasting crown. The Gospel is much to the same purpose. It tells us that Gods vineyard is no place for idle loyterers; all must work that will receive any penny or reward.

The Epistle propounds the example of S. Paul, who was eminent for works of mortification, and Lenten Exercises: and lest we should think that there is no need of such strictness and holy violence in Religion, the holy Gospel tells us what danger we are in of coming short of heaven, how that scarce one of four that profess Religion, and hear the word, brings forth fruit to salvation, most losing it after they have received it, for want of due care and heed.

Septuagesima and Sexagesima Sundays have perswaded us to fasting and other exercises of mortification in the Lent following; and because all these bodily exercises profit little, unless we adde faith and charity, or faith working by love, therefore this day the Epistle commends charity, the Gospel faith in Christ, by which our darkness is enlightned, as the blind mans eyes were, who wisely desired that he may see, for in sight of God consists our happiness.

The Antiquity of Lent is plain by these Testimonies following. Chrysol. Ser. 11. Chrys. in Heb. 10. 9. Ethic. Cyril. Catech. 5. August. Ep. 119. [Vt quadraginta dies ante Pascha observenter Ecclesiae consuetudo roboravit, That forty days should be observed before Easter, the custome of the Church hath confirmed, Hieron. ad Marcellam. Nos unam quadragemam toto anno, tempore congruo jejunamus, secundum traditionem Apostolorum, &c. One Fast in the year of forty days we keep at a time convenient, according to the Tradition of the Apostles.]

Epiphanius adv. Aerium, tells us, that the Aerians were the most brain-sick Hereticks that ever were; for they held that Bishops and Priests were all one; that Presbyters might ordain Presbyters, besides, they held that they were not bound to keep Lent, and the holy week, as holy Churches laws required, but would then feast and drink drunk in spite, saying, that it was against Christian liberty to be tyed to Fast.

This forty days Fast of Lent was taken up by holy Church in imitation of Moses and Elias in the old Testament; but principally, in imitation of our Saviours Fast in the New Testament, Augustin. ep. 119. That we might, as far as we are able, conform to Christs practice, and suffer with him here, that we may reign with him hereafter.

But if this Fast were taken up in imitation of our Saviour; it may be asked, why we do not keep it at the same time that he did, who fasted immediately after his Baptism. S. Matt. 4. 1. which was at Epiphany; whereas our Fast begins not till some weeks after?

For answer of this, many reasons 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 highest, it is most fit to restrain them; and to that perhaps S. Ierom alludes, when he says, Iejunamus tempore congruo, we fast at a time convenient.
2. As Christs sufferings ended in an Easter, a Resurrection; so did holy Church think fit that our spiritual afflictions and penances should end, as his did, at Easter. The fast of Lent signifies this present troublesome life, and Easter signifies eternal happiness and rest. August. Ep. 119.
3. Holy Church appoints that all Christians whatsoever should receive the holy Communion at Easter; and therefore appoints this time before, to prepare themselves by fasting and prayer; thus judging themselves that they might not be judged of the Lord; and this is after Gods own pattern, who commanded the Israelites to afflict themselves, and eat bitter herbs before they should eat the Paschal Lamb. All Churches therefore agreed that Lent should end in Easter, though some difference there was when it should begin.

This Fast is called Lent from the time of the year in which it is kept, for Lent in the Saxon Language is Spring. The Spring-Fast, or Lent.

THough the Church be always militant while she is upon Earth, yet at this time (the time when Kings go out to battel, 2 Sam. 11.) she is more than ordinary militant, going out to fight against her avowed enemies, the World, the Flesh and the Devil, making it her especial business to get the mastery over them, so far, that they may not be able to prevail over her the year following. Now because (as S. Paul saith 1 Cor. 9. 25.) Every one that strives for mastery is temperate in all things; therefore at this time especially, when she is seeking the mastery over her Enemies, holy Church does more than ordinary addict her self to temperance, fasting and other works of Penance and Mortification: and accordingly she suits her Readings, not aiming to fit them to each particular day (this is to be expected only upon priviledged days, the subject matter of whose solemnity is more particularly recorded in holy Scripture) but to the Season in general and the Churches design at this time, commending to us Fasting, Repentance, Alms, Charity and Patience in undergoing such voluntary afflictions. And the Collects are suitable also to the Readings and the time, praying earnestly for those Graces and Vertues before mentioned, which are especially requisite to this her holy undertaking. And because she knows her own weakness and her Enemies both craft and strength, who will then be most active and busie to hurt when we thus set our selves to fight against them, therefore does she earnestly and frequently also in divers Collects pray for Gods protection and defence from those Enemies, for his strength and assistance whereby she may overcome them, That he would stretch forth the right hand of his Majesty, and by his power defend us both outwardly in our bodies, and inwardly in our souls, which of our selves have no power to help our selves. And in such prayers as these the Church continues, lifting up her hands (as Moses did his against the Amalekites) all the time of this spiritual conflict.

Instituted it was by Gregory the Great; the occasion this, Lent commencing, according to the former mode, on the Sunday after Quinquagesima, lasted six weeks, or forty days; from these subtract six Sundays which were never to be fasted, there remained thirty-six Lenten days, the just tenth of the year, abating the fraction of five days: for divide 360 by 10, the quotient will be 36. So then, God by this observation received from the Christians a tenth as well of their time as of their fruits ; this was one design of Lent’s original.

Now St. Gregory, that the Church’s practice might be more agreeable to the great exemplar of our Saviour’s forty days’ (the quotient observed by Moses and Elias) abstinence in the wilderness, added these four days to complete the number of forty days. But though by this rule the Church conformed nigher to the pattern of our Saviour, as to the number of forty, yet in the appointment of that time she varied from His copy, Christ fasting immediately after His baptism, she fasting before baptism: and great reason had she so to do: there were in those days many persons adult of full growth, who became converts to Christianity, and had besides original, many actual sins to account for: these could not be cleansed by the water of baptism, unless they were first rinsed in the water of contrition, therefore to these repentance was as necessary a requisite before baptism as faith ; for as St. Basil saith excellently, δεῖ τοῦς πιστεύοντας τῷ κυpl μετανοήσαι πρῶτον, “repentance must lead the way to faith;’ whereas our Saviour being without sin, had no need of repentance to precede His baptism. In this respect this quadragesimal fast (whose chief end is humiliation and repentance) was very aptly premised before Easter (the grand time designed for that Sacrament) as a preparation to it.

And not in this respect alone, but in several others, for at that great solemnity penitents were to be restored to a nearer communion with the faithful, did they shew any evident signs of godly sorrow or contrition, which the scleragogy, and hard treatment of so long a time of fasting and humiliation was most like to create. And as penitents were at that time to be reconciled to the faithful, so were the faithful then also more than ordinary to be reconciled to God, Easter being the most solemn time allotted for the celebration of the Lord’s Supper: whereof the Jewish passover was a type.

As for the first institution, uncertain it is from whom to derive it. St. Jerome ascends to Apostolical tradition; nos unam quadragesimam toto anno jejunamus secundum traditionem apostolicam: ‘we observe in the whole year one quadragesimal fast, according to Apostolical tradition.” Not strictly so, I conceive, but according to the latitude of the language or conception of those times, wherein the same Jerome tells us, wnagueque provincia precepta majorum leges apostolicas arbitratur: “every province accounts the precepts of their ancestors as Apostolical ordinances.” But though its derivation possibly will not reach so far, yet considering that Origen, Tertullian, and the council of Laodicea, mention it, it must be allowed for very ancient.

For the manner how it was in general observed, (leaving particular days to be spoken to in their proper order,) the council of Laodicea informs us of these four particulars. First, ὁτὶ οὐ δεῖ τῇ τεσσαρακοστῇ ἄρτον προσφέρειν, εἰ μὴ ἐν σαββάτῳ καὶ κυριακῇ μόνον: “that no consecration of the Sacrament be made in Lent, but only on the Sabbath and Lord’s day.” This was done upon this account: the consecration of the bread and wine was, as those fathers supposed, an action more properly allied to the nature of a festival than of a fast; and it being the custom at that time to receive the Sacrament of the Lord’s Supper every day, that there might be wherewith to supply the concernments of that service, and also for a viaticum to penitents and others in their fatal last, it was thought meet that upon the Sabbaths and Lord’s days there should be consecrated such a surplusage to be reserved as might be sufficient for those intents; which consecrated elements, so received, were called προηγιασμένα, “fore-consecrated.” By this canon the different, nay contrary customs of the East and West, may be observed; the first keeping the Sabbath as a festival, the second as a fast; yea, the Trullan council, magisterially enough, decreeth that the sixty-fifth canon of the Apostles, which is penal to all such as fast on the Sabbath day, shall be of force ἐν τῇ ‘Papalwv ἐκκλησίᾳβ; “in the very Church of Rome herself.” For which cause, saith Balsamon, that Church doth disclaim this for an ecumenical council.

The second particular is', ὅτε δεῖ πᾶσαν τὴν τεσσαρᾳκοστὴν νηστεύειν ξηροφαγοῦντας, “that it is meet to fast all Lent, eating dry meats.” These dry meats, we may safely presume, were bread, water, and salt, for so Epiphanius deciphereth them at the end of his Panarium; if so, it may be positively concluded that wine, white-meats, oil, and fish, as well as flesh, were within the interdict of the ancient abstinence.

The third is, ὅτε ob δεῖ ἐν τεσσαρακοστῇ μαρτύρων γενέθλιον ἐπιτελεῖν, GANA τῶν ἁγίων μαρτύρων μνείαν ποιεῖν ἐν τοῖς σαββάτοις καὶ κυριακαῖς, “that the birthdays of the holy martyrs be not celebrated in Lent, but that their commemoration be transferred to the Sabbaths and Lord’s days;” whether this was extended to all other festivals, as well as the birthdays of martyrs, I cannot say; sure I am, the day τοῦ εὐωγγελισμοῦ, “of the Annunciation,” which always falls in Lent, was observed under the sixth general council.

The last, ὅτι οὐ δεῖ ἐν τεσσαρακοστῇ γάμους ἢ γενέθλια ἐπιτελεῖν, “that there must no marriages nor birthdays be celebrated during the time of Lent.”

At what hour this fast was to determine, and when the people were to take their repast, this synod hath no decree; in which point I observe in the primitive Church a diversity between the Quadragesimal, the Lent fast, and that of Wednesdays and Fridays. The Lent, as all extraordinary and high fasts, were protended and reached to the evening thereof: eapectas vesperam ut cibum capias, saith Basil, of Lent fast; “thou waitest for the evening that thou mayest refresh thyself.” The weekly fast determined at the ninth hour, or three in the afternoon; δι’ ὅλου τοῦ ἔτους ἡ νηστεία φυλάττεται τετράδι Kal πρωσαββάτῳ ews ὥρας evvarhs, saith Epiphanius; “all the year long, and Wednesdays and Fridays, they brake not their fasts until three in the afternoon.” But this distinction was not entertained in the Catholic Church, until after Tertullian’s time; for writing against the orthodox party as a Montanist, he tells them they continued their fasts but to the ninth hour, whereas his brethren of the discipline of Montanus protracted theirs to the evening.

The Church begins her Lent this day to supply the Sundays in Lent, upon which it was not the Churches custome to fast, Sundays being high Festivals in memory of our Saviours joyful Resurrection. Now if you take out of the six weeks of Lent, Six Sundays, there will remain but thirty six Fasting-days; to which, these four of this week, being added, make the just number of forty.

Hence was it call'd [Dies cinerum,] ASH-WEDNESDAY: and upon this day they were wont to cloath themselves in Sackcloth. These rites are mentioned Esay 58. 5. as the usual rites of penitents. This was common to all penitents. But notorious sinners were this day put to open penance. Which godly discipline, saies our Church [in her office of Commination] it is much to be wished that it might be restored again. Now that we may know what it is the Church wishes there; it will not be amiss to set down in part the solemnity used upon those sinners at this time, which was ordered thus.

Let all notorious sinners who have been already, or are now to be enjoyned publick penance, this day present themselves before the Church doors to the Bishop of the place, cloathed in sackcloth, barefooted, with eyes cast down upon the ground, professing thus by their habit and countenance, their guilt. There must be present the Deans or Arch-Presbyters, and the publick penitentiaries, whose office is to examine the lives of these penitents, and according to the degree of their sin to apportion their penance, according to the usual degrees of penance. After this, let them bring the penitents into the Church, and, with all the Clergy present, let the Bishop sing the seven penitential Psalms, prostrate upon the ground, with tears for their Absolution. Then the Bishop arising from prayer, according to the Canons, let him lay his hand upon them (that is, to ratifie their penance, not to absolve them) let him sprinkle ashes upon their head, and cover them with sackcloth: and with frequent sighs and sobs, let him denounce to them; that as Adam was cast out of Paradise, so are they cast out of the Church for their sins. After this, let the Bishop command the Officers to drive them out of the Church-doors, the Clergy following them with this Respond, In the sweat of thy brows shalt thou eat thy bread: that these poor sinners seeing holy Church afflicted thus, and disquieted for their sins may be sensible of their penance, Gratian, dist. 50. c. 64.

I. Ash-Wednesday and Lent.] Ash-Wednesday hath in antiquity two names. First, it is called dies cinerum, in reference to the penitents (whereof more under the title of Commination) who were this day sprinkled with dust and ashes. Secondly, caput jejunii, ‘the top of the fast,” or first day of Lent.

The Epistle exhorts to patience in afflictions. The Gospel reads to us Christs victory over temptations, to keep us from despair of conquest, that we should be of good cheer and heart, since he our Captain hath overcome the world. S. John 16. v. last. The Collect for the day is another of those Collects wherein the Church directs her Petitions to Christ, thereby manifesting her belief that he is the true Son of God, for she prayes to none but God; in praying to him therefore she professes to believe him to be God, as it is in the close of the Collect; and this in opposition to the Tempter Satan and all his Adherents, who are still tempting Christ in his Members, to misbelief in that Article.

The Epistle perswades to temperance and abstinence from all uncleanness. The Gospel tells us how we may subdue that Devil, namely, by stedfast faith and fervent and importunate prayer.

The Epistle, as the time, calls for strictness of life. The Gospel commends perseverance shewing the danger of relapsing, For the end of that man is worse than the beginning.

This is called Dominica Refectionis. For the Gospel tells us of Christs miraculous feeding and satisfying the hungry souls, that hunger after him and his doctrine: and the Epistle tells us of a Ierusalem which is above, which is free, and a joyous place, to which, we as children, are heirs. Thus holy Church mixes joy and comfort without sorrows and afflictions.

This is called PASSION-SUNDAY. For now begins the commemoration of the Passion of our Lord, and after a long funeral pomp and train, the corps follows upon Good Friday.

The Epistle treats of the Passion. The Gospel, of our Lords being slandred by the bold malice of the Jews, who call him Samaritan, and tell him he hath a Devil, which must needs be a thorn in his side, and a part of his Passion.

This is PALM-SUNDAY on which CHRIST came from Bethany to Ierusalem, and was received with joy, some strewing their garments, others cutting down branches, and strewing them in the way; whose religion it is fit that we should imitate: Bernard [We should meet Christ by keeping innocency; bear Olive, by doing works of mercy; carry Palms, by conquering the Devil and our vices; green leaves and flowers we carry, if we be adorned with vertues; and we strew our garments in the way, when by mortification we put off the old man.]

This week was called of old, the GREAT-WEEK, because it hath a larger Service than any other Week, every day having a Second-service appointed. It was called also the Holy-week, because men gave over all worldly employments, and betook themselves wholly to devotion this week. The Courts were shut up, and civil affairs laid aside, and prisoners that were put in for small faults were freed. Chrys. Hom. 30. in 10. cap. Gen. Code. l. 1. tit. 4. 3.

It was also called the week of Fasts; Because fasting was then heightned and intended with watchings and prayers: for these six dayes were spent in lying upon the ground and afflicting the body, in prayers, watchings and fastings longer than ordinary. And when they did eat, their refreshing was only bread, fast and water. Epiphan. adv. Aerium. It will not be amiss to set down Epiphanius somewhat more at large: [Aerius and his disciples had flouted at the Catholick Christians severities at this time. Why, say they, do you keep Easter? why do you keep such a strict fast before it? it is Iewish thus to keep daies of fasting by a law: it is an enslaving your selves to a yoke of bondage: if I would determine to fast at all, I would fast what day I pleased, at mine own liberty. Upon this principle it is, saith that Father, that Aerius and his followers affect to fast on Sunday, and feast on Friday, and to spend this week of Religion and Devotion in jollity and sport, rising early to fill themselves with flesh and wine, with which being full stuft, they sport and scoff at the Catholick Christians folly in afflicting themselves with such severities. But who, says he, are the more fools; Aerius a silly fellow of yesterday still living with us, or we who observe this severe discipline which our Fathers delivered us, which they received from their Fathers, and they from theirs, and so from the Apostles?

The Epistles and Gospels of this week are concerning Christs Passion, to the contemplation of which this week is dedicated.

K. The Sunday before Easter.] This is called Palm Sunday; in Latin, Dominica in Ramis; in Greek, τὰ Baia; so Epiphanius and Johannes Euchaitensis; all upon one and the same account, because the people strewed boughs of palm in our Saviour’s passage to Jerusalem, a custom used by other nations upon their reception of kings and eminent persons. So did they of Cremona entertain Vitellius; auro rosisque viam constraverant, regium in morem: “they had strewed the way with bays and roses after a princely manner;” and so the Roman Commodus, δαφνηφόροι τὲ καὶ πάντα ἐπιφερόμενοι ἄνθη τότε ἀκμάζοντα, “carrying bays and all sorts of flowers then in their prime.”

Isidorust, that lived about 630, tells us that this day the creed or summary of the Christian faith was wont to be delivered to the competents, or persons who desired to receive the seal of baptism; the like is affirmed by Alcuin; and perhaps it might be so, for St. Ambrose, speaking of his officiating upon this day, saith, post lectiones alque tractatum, dimissis catechumenis symbolum aliquibus competentibus in baptisteriis tradebam basilice: “after the lessons and sermon, I delivered the creed to the competents, in the baptisteries of the church:” Durandus (their junior five hundred years) fixed this custom upon Maundy Thursday, but his word being traditur, may import that he only intended the practice of his present, not of the primitive times.

L. Monday before Easter.] This week had many appellations in antiquity: it was sometimes called Pasch, or Easter; so Epiphanius, παρατηρεῖται ἡ ἐκκλησία ἄγειν τὴν ἑορτὴν τοῦ Πάσχα, τουτέστι τὴν ἑβδόμαδα τὴν ὡρισμένην ἀπ᾽ αὐτῶν τῶν ἀποστόλων, ἐν τῇ διατάξει, “the Church observeth to celebrate the feast of Easter, that is, the week defined by the Apostles’ Constitutions: and elsewhere he calls it ὅξ ἡμέρας τοῦ Πάσχα, “the six days of Easter.” So Augustine, ecce Pascha est, da nomen ad baptismum: “see it is now Easter, give in thy name for baptism.” Perhaps for that very cause it became to be styled also “the great week;” Easter being μεγάλη ἡ ἡμέρα, (as St. John calls it, xix. 31, and the councils after him,) “the grand festival;” it was proportionable enough that this septimana Pasche, or the week preceding it, should be called the great week, or else, as St. Chrysostom in his Lenten sermons yields the reason, ἐπειδὴ μεγάλα τινὰ καὶ ἀπόῤῥητα τυγχάνει τὰ ὑπάρξαντα ἡμῖν ἐν αὐτῇ ἄγαθα, “because great and unutterable blessings,” as Christ’s passion, burial and resurrection, “ accrued to us this week:” it was styled also the holy week, because celebrated with devotion extraordinary.

This week had especial privileges; first, it. was a justitium, and vacation from civil pleadings, and by the edicts of Theodosius and other godly princes, all prisoners committed for debt or other petty crimes were then set at liberty. Sanctis diebus hebdomadis.ultime solebant debitorum laxari vincula, saith Ambrose4, “in the holy days of the last week the bonds of debtors were wont to be loosed. So of Theodosius, St. Chrysostom, that he commanded πανταχοῦ τῆς οἰκουμένης τοὺς TO δεσμωτήριον οἰκοῦντας ἀφεῖναι, “all the prisoners throughout the empire to be freed.”

In this week were penitents reconciled into the communion of the faithful. St. Jerome’s Fabiola, ante diem Pasche stabat in ordine poenitentium, “stood before Easter in the row of penitents,” whom he presently renders reconciled to the Church.

This week the competents gave in their names for baptism: Durandus, and others of later antiquity, apply this custom to the Wednesday after the fourth Sunday in Lent ; possibly it was so in their days, not so certainly in St. Augustine’s time, as is evident by his words above cited, and elsewhere: appropinquabat Pascha, dedit nomen inter alios competentes: Easter was at hand, he gave in his name amongst other competents.”

This day holy Church keeps a most strict Fast; It is called GOOD-FRIDAY. For a good day it was for us, even the cause of all our good, and ground of all our joy: And so in respect of the effect of it, Christs Passion may be a Gospel for a Feast; and so it is upon Palm-Sunday. But if we consider that our sins were the cause of his Sufferings, and that it was we that crown'd his head with thorns, nail'd his hands and feet, and gored his side with a Spear; so his Passion considered in the cause of it, is matter of the greatest sorrow, and in this respect we keep it a Fast.

The Gospel is taken out of S. John rather than out of any other Evangelist; because he was present at the Passion, and stood by the Cross, when others fled; and therefore the Passion being represented as it were before our eyes this day; his Testimony is read, who saw it himself; and from whose example we may learn not to be ashamed, nor afraid of the Cross of Christ.

This day holy Church prayes expresly for all Jews, Turks and Infidels, Enemies of the Cross of Christ; for this day Christ both prayed and dyed for his Enemies; and as he exprest the height of his love this day, by dying for them; so does the Church her height of Charity in praying for them.

The Antiquity of this Holy day appears by Euseb. Hist. l. 2. c. 17. who there tells us, That it was an Holy-day in his time, and long before. That day of our Saviours Passion we are wont to celebrate, not only with fastings and watchings, but also with attentive hearing and reading of the holy Scriptures.

N. Good Friday.] This day, with the Saturday and Sunday following, St. Augustine calleth sacratissimum triduum crucifixi, sepulti, suscitati, “the most sacred three days of Christ crucified, buried, and raised again.” It was anciently of so high esteem, as Constantine entered it into the same edict wherein he commanded the observation of the Lord’s day. Augustine mentions passionem Domini, “the day of Christ’s passion,” amongst those which were of Catholic and universal observation. Nos non azymorum pascha celebramus, sed resurrectionis et crucis,, saith St. Jerome, “we do not observe the feast of unleavened bread, but the days of Christ’s resurrection and His passion.” It was a day of general absolution to all the faithful: oportet hoc die indulgentiam criminum clara voce omnem populum postulare, saith the fourth council of Toledo, “this day all the people are to expect absolution of their sins, declared with a loud voice by the priest.” And in the next canon it is ordained that none dissolve the fast (children, aged, and sick persons excepted) ante peractas indulgentie preces, “before the absolution office be over.”

Why it is called Good Friday needs slender elucidation; every ordinary pretender to Christianity is able to say, because it was the completory of our eternal redemption.

Upon this day the gospel is taken out of St. John, probably, as the rationalists inform us, because he was αὐτόπτης, “an eye-witness” of what he relateth. In the African Church, St. Augustine tells us, it was taken out of St. Matthew: passio quia uno die legitur, non solet legi nisi secundum Mattheum: “because the gospel appointed for the passion is read but one day, it is wont to be taken out of St. Matthew.”

This is the highest of all Feasts, says Epiphanius upon the day. This day Christ opened to us the door of Life, being the first-fruits of those that rose from the dead: whose Resurrection was our life, for he rose again for our justification, Rom. 4. 45.

Instead of the usual Invitatory, O come let us sing unto the Lord, holy Church uses special Hymns or Anthems concerning Christs Resurrection. Christ rising again from the dead, &c. And, Christ is risen, &c. set down before the Collect on Easter-day. Having kept company with the Apostles and first Believers, in standing by the Cross weeping upon Good-Friday, and kept a Fast upon the Saturday following to comply with the Apostles and Catholick Church who were that day sad and pensive, because their Lord was taken away from them, we are directed this day to rejoyce with them for the Rising again of our Lord, and to express our joy in the same words that they then did, and the Church ever since hath done, Christ is risen, S. Luke 24. 34. the usual Morning salutation this day, all the Church over; to which the Answer in some places was, Christ is risen indeed; and in others, this, And hath appeared to Simon.

Holy Church her aim is in all these chief days, to represent as full as may be the very business of the day, and to put us into the same holy affections that the Apostles and other Christians were, when they were first done; she represents Christ born at Christmas, and would have us so affected that day yearly, as the first believers were at the first tidings delivered by the Angel. So at his Passion she would have us so affected with sorrow, as they were that stood by the Cross. And now at his Resurrection she desires to represent it to us, as may put us into the same rejoycing, that those dejected Christians were, when the Angel told them, He is not here, but is risen, S. Luke 24. 6. Holy Church supposes us to have fasted and wept upon Good-Friday, and the day following, because our Lord was taken away according to that of our Saviour, The time shall come that the Bridegroom shall be taken away from them, then shall they fast in those daies, and now calls upon us to weep no more, for Christ is risen. And that she may keep time also with the first tidings of the Resurrection, she observes the Angels direction to the Women, S. Matt. 26. 7. Go quickly and tell his Disciples that he is risen. Supposing us as eager of the joyful news of Christs Resurrection, as they were, she withholds not the joy, but immediately after Confession and Absolution, she begins her Office with Christ is risen.

Proper Psalms at Morn. are 2. 57. 111. The first of these is a Triumphant Song for Christs victory over all his Enemies that so furiously raged against him, Ver. 6. Yet I have set my King upon my holy hill of Sion. Notwithstanding all the fury of his Enemies that persecuted and murdered him, Yet have I set my King upon my holy hill of Sion, by his glorious Resurrection from the dead, as it is expounded, Acts 13:33.

The 57. Psalm is of the same nature. It mentions Christs Triumph over Hell and Death. My Soul is among Lions, Verse 4. And the children of men have laid a net for my feet, and pressed down my soul, crucifying the Lord of glory, but God sent from Heaven, Ver. 3. and saved him from the Lions, both Devils and Men by a glorious Resurrection. And therefore he breaks forth, Ver. 9. Awake up my glory, awake Lute and Harp, I my self will awake right early: I will give thanks unto thee O Lord, &c.

The 3. Psal. is a Psalm of Thanksgiving for marvellous works of redemption Ver. 9. works worthy to be praised and had in honour, Ver. 3. And therefore though it be not set particularly for the Resurrection, but may serve for any marvellous work of mercy, yet is it most fit for this day and the work of this: for amongst all the marvellous works of Redemption, this of Christs Resurrection is the chief, and most worthy by us to be had in honour. For If Christ be not risen, we are yet in our sins, we are utterly lost, 1 Cor. 15. But Christ is risen, The merciful and gracious Lord hath so done his marvellous work of Christs Resurrection, that it ought to be had in remembrance. For which holy Church teaches us to sing, as we are bound, I will give thanks unto the Lord with my whole heart, secretly amongst the faithful, and in the Congregation, Ver. 1.

Evening Psalms are 113. 114. 118. The first is a Psalm of Thanksgiving especially for raising up Christ, Ver. 6, 7. Taking him out of the dust, and lifting him out of the mire, to set him with and above the Princes, when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all Principalities and powers, and Might and Dominion, and every name that is named, not only in this world, but also in that which is to come, Ephes. 1. 21.

The 118. Psal. is (part of it at least) of Christs Resurrection, as it is expounded S. Matt. 21. and Acts 4. 11. The stone which the builders refused, is become the head of the corner, this day. And therefore This is the day which the Lord hath made, we will rejoyce and be glad in it. ver. 27.

The 114. Psal. may seem at first sight not so applyable to Christs Resurrection: for it is a Thanksgiving for the Jews deliverance out of Egypt. Yet notwithstanding if we look well into it, we shall find it proper enough for the day. For as the Apostle teaches us, All things hapned 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 Psalmist here gives thanks for as past, in the History, is understood to be meant as much or more in the prophesie of Christs Redemption of his Church, (the true Israelites, that walk in the steps of the Faith of our Father Abraham, (from sin and Hell, by the power of his glorious Resurrection this day.

The first Lesson Morn. is Exod. 12. in which is mentioned the Institution of the Passeover, proper for this day, the feast of the Passeover: For as S. Aug. observes, Ep. 119. We do in this Feast not only call to mind the history of our Saviours Resurrection, but also celebrate the mystery of ours. That as Christ this day rose again from death to life, so by Christ and the vertue of his Resurrection shall we be made alive, and rise from death to life eternal. Christ is therefore our true Passeover, whereof the other was a type. The Lesson then is proper for the day.

So is the first Lesson Even. Exod. 14. For it is concerning the Israelites deliverance out of Egypt, a type of our deliverance from Hell this day by Christs glorious resurrection. As that day Israel saw that great work, which the Lord did upon Egypt, Ver. 31. So this day we see the great conquest over Hell and Death finished, by Christs triumphant Resurrection from the dead.

The Second Lessons are plain. The Gospel gives us the full evidence of Christs Resurrection: The Epistle tells what use we should make of it, If Christ be risen, seek those things that are above, &c. The Collect prayes for grace, to make that use of it which the Epistle directs.

Thus holy Church is careful to teach and instruct all her children in the matter of the Feast, preaching Christs Resurrection to us, both in the type and Prophesie out of the Old Test. and in the History of it out of the New. And she does not only teach us to know what God hath done for us this day, but also she is careful that we may do our duty to God for this his marvellous goodness, commanding and directing us to pray for grace to do our duty, prescribing us excellent forms of adoring and blessing God for his mercy, this day such methods as the Holy Ghost hath set down, in which we may be sure to pray and praise God by the Spirit.

For the Antiquity of this Feast, heaps of Testimonies might be brought, but these two following may suffice.

1. S. AUGUST. Epist. 118. These things which are not written, but we keep them by tradition, if they be observed all the world over, are to be understood to be commended to us, and commanded either by General Councels (whose authority in the Church is most safe) or else by the Apostles: as for example, That the Passion of our Lord, his Resurrection and Ascension into Heaven, and the coming of the Holy Ghost, should be observed by an Anniversary solemnity.
2. CONSTANTINE The Great. c. 17. The Feast of Easter we have kept from the first day of the Passion untill now. Euseb. de vita Constant. l. 3. c. 17. And this was not in the practice of some few, but of all Churches, as he there testifies, and is apparent, from the great contention in the Church about the day. Some following the Jewish accompt who kept this Feast the Fourteenth day of the first Month (The first Month began with the new Moon whose fourteenth day (or Moon as they call'd it) was the day of the Vernal Equinox, or if none such hapned, then that whose fourteenth day came the soonest after the Equinox) but the most Churches kept their Easter the first Sunday after the fourteenth day of the first Month, which usage the Councel of Nice confirmed for these reasons.

First, because it was the most general custome of the Churches.

Secendly, because they would not in this particular comply with the Jews, for though in some other cases they did it on purpose to sweeten them and make them plyable to Christianity, as our Lord himself did and his Apostles, Acts 21. 24. retaining many of their laudable and useful Rites, as of Excommunication, Benediction, Imposition of hands, with many more which you may see in Grotius Annot. in S. Matth. 18. and Append. p. 54. (for they loved not Innovation, nor measured the goodness of their Religion by their distance from the Jews in things lawful and useful) though I say the Primitive Christians did not like the Jewish Rites ever the worse because they were Theirs, i.e. of Gods Institution, but did use as many of them that were useful as they had occasion for, yet in this of the time of keeping Easter they would not, because it was of ill signification and scandalous, for the Jews keep their Easter as typical and prefiguring Christ to come; the Christians kept their Easter in thankful remembrance of Christ Come, and Risen from the dead: and therefore differing so much in the main of the Feast, they would not comply with them, no not so much as in the Time, lest by that they might have been thought to have complyed also in the very Feast, and so have seemed to have denied their Lord as the Jews did.

Thirdly, because after the Jews fashion of keeping of Easter (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 Easters in one year, (viz. one in the first Month and another in the last) and none in the next year.

After our English Account Easter is found by finding out Shrove-Tuesday; which is always the first Tuesday in the New Moon after Candlemas; the Sunday six weeks after, is Easter.

P. Easter day.] This was the birthday of our Saviour in His state of glory and exaltation, as His first nativity was the birthday to His state of humiliation. It was anciently called μεγάλη ἡ ἡμέρα, “the great day;” by Gregory Nazianzen ἑορτῶν ἑορτὴ, “the feast of feasts.” How could it be less, it being the day κατ᾽ ἐξοχὴν, (by way of eminence,) “which the Lord hath made,” Psalm cxviil. 24; for of this day do the fathers unanimously expound that place, and therefore with them, as it is with us, that psalm was always part of the office of this day.

For the antiquity of the observation of this day, innumerable authors might be produced, but in a matter not at all controverted it would edify little. I shall therefore supersede from others, and content myself with a reference to that known contest betwixt the Churches of the east and west about it, whether it should be observed on the fourteenth of the first new moon in March, as they of the east pretended, or on the Lord’s day, as the western custom was, wherein both pleaded, and justly too as I conceive, Apostolical tradition. The quartadecimani, or “they who kept the fourteenth day,” derived their practice from St. John, the other from St. Peter. The matter being adiaphorous, they of the Levant, the east, might in this, as they did in other things, condescend to the customs of the Jews their cohabitants, on design to win upon them in higher matters. And the western Churches, more conversant with Gentiles, having not the same occasion, might rather make choice of the Lord’s day, it being the very day of Christ’s resurrection, in memory whereof that feast was observed.

That the celebration of this day was Apostolical, is a truth as radiant as if it were written with the beams of the sun, and needs no further demonstration than the consideration how early this question invaded the Church. The first news we hear of it is from Polycarpus’s journey to the Roman bishop Anicetus, propter quasdam super die Pascha questiones, “by reason of some questions raised about Easter day.” So Jerome and Eusebius. Polycarpus was St. John’s disciple, and when Anicetus endeavoured to gain him to the western usage, his answer was, “he would never desert that custom which he had received from St. John.” So that though Polycarpus and Anicetus argued the question, yet, like stout champions, both kept their ground; and, which is most laudable, like good Christians, kept also the peace of the Church. So did not Victor bishop of Rome a while after; for being a man composed of fire and tow, and inflamed with an epistle of Policrates, then bishop of Ephesus, to him he grew so choleric, that he renounced communion with all Asia upon that sole account; for which Irenzeus, of Victor’s persuasion, not of his spirit, sent him a sound rattle. Let this suffice for the antiquity of this grand festival.

This day, with Christ’s Nativity, Epiphany and Pentecost, were days of so high solemnity, as all the clergy were bound, upon pain of excommunication for three years, not to be absent from their cures at any of them. And that such was the practice for Easter, St.Cyprian giveth us early account, for being desired by Fortunatus and others to consult with his confraternity about the reception of persons lapsed through torture, he referreth them for his answer to another time, because, saith he, nunc omnes inter Pasche prima solemnia apud se cum fratribus demorantur, “now all my colleagues are tied to their proper cures until the Easter holydays be over.”

The anthems appointed by our Church are pure canonical Scripture, whereof the last beginning thus, “Christ is risen again,” being taken out of 1 Cor. xv. 20, seemeth to be an imitation of the ancient practice of the primitive Christians, who were accustomed to greet one another every Easter morning, one saying Κύριος ἀνέστη, “the Lord is risen,” and the other answered ὀρθῶς ἀνέστη, “He is risen indeed;” and im the now Greek Church some memorial of that custom remains in their solemn hymn, beginning Χριστὸς ἀνέστη ἐκ νεκρῶν, θανάτῳ θανάτον πατήσας, “Christ is risen from the dead, triumphing over and trampling one deathwith another.”

These two Holy days are added as Attendants upon Easter-day in honour of this high Feast and the more solemnity of it. And we find S. Austin upon occasion mentioning them De civit. Dei l. 22. c. 8. although both from him (elsewhere) and others we may gather that these two days were not all which at that time were added to the Feast: For of old, this Queen of Feasts, as the Fathers call it, was so highly esteemed, that it was in a manner solemnized fifty days together, even from Easter to Whitsuntide. See Ambr. Ser. 61. Per hos quinquaginta dies nobis est jugis & continuata Festivitas, &c. See also Euseb. de vit. Constant. l. 4. c. 64. And Tertul. de Iejuniis. And in his Book de Idol. where he affirms that all the Heathen Festivals put together could not equal this one great and solemn Feast of the Christians. From these and the like places some conclude, and most probably, That every day of that time the Christians met together in publick to sing with greatest joy Psalms and Allelujah to God Almighty, and to take the Cup of Salvation, the holy Communion, praising the Name of the Lord. All which time they did not kneel at their prayers which was accounted a posture of mourners, but Stand, (as upon Sundays they were wont) in token of joy, thus making every of those days equal in a manner to Sundays. The reason of this so great and long Festivity at this time, was principally because it was the Feast of Easter, or of our blessed Lords Resurrection, a principal Article of our faith: for as S. Paul says, 1 Cor. 15. If Christ be not risen we are yet in our sins, and we Christians of all men most miserable. Now that Christ is risen, needs must there be in Christians hearts an overflowing of joy, which in those times they expressed by such dayly publick exercises of Religion, principally of receiving the holy communion, the pledge of our resurrection (as our Saviour says S. John 6. He that eats my flesh shall live for ever) that by this means the memory of the resurrection might be fixt deeply in their minds. We must not think that the Christians then did keep all this Time holy, so as to cease from labour (for the poverty of many, and the care and charity required in all, would not permit that) but only as to religious exercises and services. As devotion abated, the Feast was shortned; yet long after Tertullian, even till Gratians time and downward, the whole week of Easter, as also of Whitsuntide, were reckoned among Holy-days. Gratian. de Consec. Dist. 3. And our Church, though she enjoyns only Munday and Tuesday of this week for Holy-days, yet seems to me to commend the keeping holy of this whole week, as also of the whole week after Christmas, Ascension, and Pentecost: For she directs the proper Prefaces for Christmas, Easter, Ascen. and Pentecost to be used every day the week after; Which Prefaces are to be used only at the Communion, as appears by the Rubricks; so that by prescribing the Prefaces to be used upon every day of the week, she doth withal prescribe the Communion every day likewise, which is properly the keeping of a day Solemnly Holy; and this weeks solemnity is principally, as we have said, for the expressing of our joy for our Lords Resurrection, and the honour of the Feast, which Christians were not willing to make shorter than the Jews Feast of unleavened Bread.

Among the Ancients there was another peculiar Reason for the keeping of the whole week of Easter Holy, besides that of the Resurrection. For they ministring Baptism (except in case of necessity) at no other times but the Eves of Easter and Whitsunday, did make it a part of their Festivity, the week following to congratulate the access of a new Christian progeny; the New Baptized coming each day to Church in white vestures with lights before them: where Thanksgivings and Prayers were made for them, with Instructions also to those that were of years of discretion (for at that time, there were many such that came in from Heathenism) in the principles and ways of Christianity. But afterwards, when most of the baptized were Infants, and so not capable of such solemnities, this custome was altered, and Baptism administred all times of the year, as at the beginning of Christianity. Tertul. de Bapt. S. Chrysost. Hom. 1. in Act. Apost.

Q. Easter Monday and Tuesday.] All this week, which we call Easter week, was anciently kept holy, but above others these two days were of highest remark; so that artificers, who made bold with the other four, did not exercise their mechanical crafts upon either of these, as Theodorus Balsamon noteth: therefore Gregorius Thaumaturgus styleth the Easter festivals τριήμερος προθεσμία, “the three holy days ordained by the Church.” St. Augustine also mentions, tertium festi diem, “the third day of the feast;” and to ascend higher, St. Cyprian in all probability meant no less, where he spake of prima solemnia Pasche, “the first solemn days of Easter.”

In some particulars, the whole interval betwixt Easter and Pentecost was honoured with an esteem adequate to the Lord’s day, and the principal of them, Easter itself: that is, in not fasting and praying standing. I shall only content myself with urging two of very many authorities. For the western Church, Tertullian: die Dominico jejunium nefas ducimus, vel de geniculis adorare; eadem immunitate a die Pasche in Pentecosten usque gaudeamus: “we count it a great offence either to fast or kneel at prayer on the Lord’s day; and the same custom do we observe from Easter to Pentecost.” For the east, the council of Nice: ἔδοξε τῇ ayia συνόδῳ ἑστῶτας ἐν TH κυριακῇ, καὶ ἐν ταῖς τῆς πεντεκοστῆς ἡμέραις τὰς εὐχὰς ἀποδιδόναι τῷ θεῷ : “the holy synod decreeth that on the Lord’s day, and from Easter to Pentecost, prayers be made standing:” where also learned men suppose an interdict from fasting also to be implied.

The ground of this practice was the sudden transition of the Church from one contrary passion to another; that is, from grief to joy, which operated contrary motions in the body. All Lent long, Lord’s days excepted, not only the penitents which were under the Church’s censures, but the very faithful themselves were ὑποπίπτοντες, cast upon their knees as in a state of humiliation. But the resurrection day, the day of jubilee once come, the visage of the Church was changed, and nothing to be seen but whatsignified excess of joy. St. Basil, no man better, unfolds the mystery, καθ᾽ ἑκάστην γονυκλισίαν καὶ διανάστασιν ἔργῳ δείκνυμεν, ὅτι καὶ διὰ τῆς ἁμαρτίας εἰς γὴν κατεῤῥύημεν καὶ διὰ τῆς φιλανθρωπίας τοῦ κτίσαντος ἡμᾶς εἰς οὐρανὸν ἀνεκλήθημεν : “by our keeling and rising upright, we signify that we are cast down to the earth by our sins, and that we are raised again to heaven by the clemency of our Maker.” So that the posture of standing was not only a ceremony significant of our Saviour’s resurrection, but also an emblem of the Church’s rising with Him, which was most graphically described in their stationary mode, which Tertullian represents thus: in celum suspicientes, manibus expansis, “looking up to heaven with their arms extended at length.” St. Chrysostom more fully, and like what I formerly observed out of Clemens Alexandrinus: οἶδα πολλοὺς ἄνδρας ἐγὼ σχεδὸν κρεμαμένους ἀπὸ τῆς γῆς, καὶ πέρα τοῦ μέτρου τὰς χεῖρας ἀνατείνοντας, καὶ ἀθυμοῦντας ὅτι μὴ δυνατὸν μετεωρισθήναι, καὶ οὕτως εὐχομένους μετὰ προθυμίας: i.e. “I have known myself many men, almost elevated quite from the earth, stretching out their hands as wide as possibly they could, and as if they weremalcontents that they could not fly even up to heaven, and in that posture of ardent devotion to behave themselves at prayer.”

It was the custome of our fore-fathers to observe the Octave or Vtas of their high and principal Feasts: and this is the Octave or eighth day after Easter. Upon every Octave, the use was to repeat some part of that Service, which was perform'd upon the Feast it self; and this is the reason that the Collect used upon Easter, is renewed upon this day.

The Epistle exhorts the new baptized persons that are born of God, to labour to overcome the World, which at their baptism they vowed to do. The Gospel shews how Christ conversed with his Disciples after his Resurrection; instructing and confirming them in the faith of the Resurrection.

This Sunday is called Low-Sunday, because it is Easter-day repeated, the Octave of Easter, but the Sunday before is high Easter, and this is a lower Feast, Low Easter: in Latin Dominica in albis, or rather, Post Albas (sc. depositas) as some old Rituals call it: because those that were baptized on Easter-eve, wore, seven days after, white garments, called Chrysoms; signs of the purity which they received in Baptism; which white clothes they this day put off.

R. First Sunday after Easter.] This Sunday had several appellations in antiquity; the Latins called it Dominica in albis, in relation to the white vestments of the neophytes, or new-made Christians. But why im albis, and not rather post albas? “the Sunday after white vestments,” as Alcuin more truly calleth it? considering that they deposited and laid aside those whites upon the eve of this day, called clausum Pascha, “the close of Easter,” as the same Alcuin’ testifieth elsewhere, and is confirmed by St. Augustine, Paschalis solemnitas hodierna festivitate concluditur, et ideo neophytorum habitus mutatur : “the Paschal solemnity is this day,” speaking of the Easter octave, “determined, and therefore the new Christians change their habits this day. The Greek called it καινὴν κυριακὴν, the reason is given by Gregory Nazianzen', because it is τῆς σωτηρίας γενέθλιον, “the birthday of that salvation,” which had its commencement the Sunday before. By us it is vulgarly called Low-Sunday, probably, as our rationalist hath observed, as it succeeds and stands in relation to Easter day, which was κατ᾽ ἐξοχὴν, a high day.

As the last Sunday instructed the young and new-born Christians, how they should imitate Christ in a Resurrection from sin and death to life; so this Sunday instructs the Shepherds of the flock, how to imitate their great Shepherd. And the Epistle sets before us his great patience and goodness in the work of our redemption. The Collect prayes for thankfulness and imitation of his holy life.

Hitherto since Easter the Church hath been as it were overwhelmed in the joyful meditation of Christs Resurrection from the dead, or chiefly about it, and that hath been the subject of all the Collects since then. Now in this Collect (as somewhat also in one of the Readings aforegoing) the Church reflects upon that other ancient Paschal Solemnity, the general Baptism that was used at that time; so that this Collect is for the new baptized or new Regenerates by Baptism: desiring Almighty God who shews the light of his truth, to them that be in error, (enlightning them by baptism, which was therefore called illumination, and the baptized the Enlightened) to grant them that be admitted into the fellowship of Christs religion, namely by baptism, that they may eschew those things that be contrary to their profession, or vow in baptism, &c. Though this custome of general baptism at Easter be not in use now, yet this Collect is still seasonable, as a general anniversary Commemoration of the great blessings received from God by our baptism, and our solemn vow and profession made to him therein.

The Ancients were wont to observe Pascha annotinum, an anniversary commemoration of their baptism; they that were baptized at Easter the year before, came the year following the same day to the Church, and solemnly with oblations and other religious offices commemorated the anniversary day of their new birth. Though our Church does not in every particular observe the same custome, yet she draws near to the ancient practice, in this solemn, though general Anniversary Commemoration of baptism this day, minding us all this day of our baptism, and our vow made therein, and praying to God to enable us all to keep it. And for this very reason does she appoint children to be baptized upon Sundays and other Holy-days when most people are present, that they may be put in remembrance of their own profession made to God in baptism; Preface before Baptism: and happy were it for us, if we would made good use of this care of the Church, and be often remembring that solemn vow; by which we have dedicated our selves to God to be an holy people, the wilful breach of which vow is horrid Sacriledge.

In the Gospel our Saviour tells his Disciples, that though they should weep and lament (by reason of his death) their sorrow should be turned into joy, which no man should take from them (namely after his Resurrection.) And such joy belongs to this time and to us in it, if we be also his true Disciples and followers; which how we may be, the Epistle shews by minding us of (what we promised and vowed, when admitted into Christs School, and gave up our names to him) the abstaining from fleshly lusts, and having honest conversation in all our Relations. And this is the main drift of the whole Epistle (the first of S. Peter) out of which this is taken, to perswade them that were born again, and lately become Christians, to walk suitably to such an holy profession and that chiefly in regard of the lively hope unto which they were begotten again by the Resurrection of Jesus Christ from the dead, and so is most agreeable to the Churches meditations this day and season.

This Collect is fit for this Paschal time from Easter to Pentecost, a time of greatest joy, the Church therefore prays that we may rightly observe the time; be full of joy in a joyful time; withal that our joy may be a true and real joy, that our hearts may surely there be fixt, where true joyes are to be found: Such joyes as Christs Resurrection, and the promised Comforter affords. And one or both of these two grand occasions of Joy and Exultation (to wit, Christs Resurrection, and the promise of a Comforter) are the principal Subject of the Gospels from Easter to Whitsuntide; but lest our joy should grow presumptious and luxuriant (as joy is apt to exceed) the Epistles for the same time admonish us of duties answerable, as to believe in Christ, to rise from the grave of sin, to be patient, loving, meek, charitable, &c. having our Lord for an example, and the promise of his Spirit for our guide, strength and comfort.

The Gospel before promised a Comforter. The Epistle and Gospel this day direct us what to do to obtain that promise. Two conditions are required on our parts for the receiving of that promised Comforter: First prayers or Rogations, this the Gospel teaches, Ask and ye shall receive that your joy may be full. Secondly to love God and keep his Comandments, S. John 14. 15. This the Epistle exhorts to, See that ye be doers of the Word, &c. The Collect prayes that we may feel the fruits and comforts of this holy Spirit in our hearts by good thoughts and abilities to perform them.

S. The fifth Sunday after Easter.] This Sunday is called Rogation Sunday, because it precedeth the three days of Rogation before Ascension day. These three fast days were first instituted by Mamercus bishop of Vienna, upon occasion of a great earthquake, and incursion of wolves and wild beasts, to the extreme terror of the people. He knowing no better expedient to divert so severe a chastisement than fasting and humiliation, ordered these days for that intent, and contrived a litany apt and suitable for such humble addresses. This pious course taking good effect, succeeding times continued that fast in their anniversary practice, so as the council of Aurelia established it by a decree. Which custom having had so long footing in the Church, our reformers were loath to be singular in rescinding it, and the rather because they observed it fell casually and beyond its first intention upon such a season as might be very agreeable to the service of those days. For this being that critical time of the year when all the fruits of the earth are in greatest hazard of miscarrying by frosts and unseasonable weather, it is therefore exceeding proper to supplicate God for the withholding of His judgments, and to implore His blessing upon the labours of the husbandman. And although our liturgy hath no set office, yet hath our Church set homilies for it. And in the injunctions anno 1559, and advertisements anno Eliz. it was ordered, “that in the rogation days of procession, the curate sing or say in English the two psalms beginning, Benedic Anima mea, &c., with the litany and suffrages thereunto belonging.”

THis day was Christs perfect triumph over the Devil, Leading captivity captive, Ephes. 4. 8. This day He opened the kingdom of Heaven to all believers, as we say daily in the Te Deum. See S. John 3. 13. Acts 2. 24. Heb. 10. 23. His flesh opened that passage, in that he deserved to enter there first: For when he was taken up on high, then he opened the Gates of Heaven Chrysost. upon that place of the Hebrews. Therefore the Church appoints for this day the 24. Psalm. Lift up your heads O ye gates, and be ye lift up ye everlasting doors, and the King of glory shall come in. This day gives us hopes of Heaven, in that our flesh in the first-fruits is thither ascended. For if God had not intended some great good to our nature, he would not have received the first-fruits up on high: Christ taking the first-fruits of our nature, this day carried it up to God, and by those first-fruits, hath made the whole stock to be sanctified. And the Father highly esteemed the gift, both for the worthiness of him that offered it up, and for the purity of the offering, so as to receive it with his own hands, and to set it at his right hand. To what Nature was it that God said, Sit thou on my right hand? To the same, to which formerly he had said, dust thou art, and to dust thou shalt return. This gift went far beyond the loss; Paradise was the place from which we fell; but we were this day carried up to heaven, and mansions are there provided for us, Chrys. in diem. Christ ascended up into heaven in the sight of his Disciples, that they and we might assuredly believe, that we should follow, and not deem it impossible for us body and soul, to be translated thither; Cypr. in diem.

This day hath proper Lessons and Psalms. The First Lesson at Morning Service is Deut. 10. Wherein is recorded Moses going up into the Mount to receive the Law from God, to deliver it to the Jews, a type of Christs ascension into Heaven to send down the new Law, the Law of Faith: For when he ascended up on high, he led captivity captive, and gave gifts to men, Apostles, Evangelists, Pastors and Teachers, to publish the new Law to the world, Ephes. 4. 8.

The First Lesson at Even. is 2 Kings 2. Wherein Elias his ascending into Heaven was a type of Christs Ascension, but Christ went far beyond his type in many particulars. Elias went up with a single Chariot, but Christ was attended with thousands, Psal. 68. 17. The Chariots of God are twenty thousand, even thousands of Angels, and the Lord ascending is among them. Elias upon his ascension doubles his Spirit upon Elisha; But Christ gave such an abundance of the holy Spirit to his Disciples upon his Ascension, that they not only were filled with it themselves, but it ran over upon others from them, by laying on of hands they imparted it to others, Acts 8. 17.

We have no proper Second Lessons appointed; but in Edw. 6. Liturgy were appointed, S. John 14. Ephes. 4. both very fit for the day.

Psalms for the Morn. are 8. 15. 21. Psalms. The 8. Psal. begins, O Lord our Governour how excellent is thy name in all the world, thou that has set thy glory above the heavens. This was fulfilled this day. For this day he set his glory above the Heavens, ascending from earthly humility to heavenly glory. This made thy Name wonderful in all the world: For hereby it appears, that thou that didst before descend so low, and wert for a time so vile reputed, art greater than all Principalities and Powers in Heaven and Earth; since some saw, and all men now believe, that thou didst ascend into Heaven, whereby thou hast gotten A name above all names, That at the Name of Jesus every knee should bow, both of things in Heaven, and earth, Phil. 2. 9, 10.

Psal. 15. Who shall dwell in thy Tabernacle, or who shall rest upon thy holy hill? even he that hath clean hands, &c. shews both how just it was that Christ should ascend and rest upon the holy Hill, the highest Heaven, of which Mount Sion was a type: for he of all others had clean hands and a pure heart, and withal tells us the way which we must walk, viz. the way of righteousness and holiness, if we desire to follow Christ to heaven.

The 21. Psal. is to be understood of Christ. S. Aug. in loc, Ver. 4. Thou gavest him a long life, even for ever and ever, his honour is great in thy salvation. The raising him from death, hath made his honour great, and all the world to believe in him. Glory and great worship shalt thou lay upon him, by setting him at thy right hand in Heaven. The rest of the Psalm is to the same purpose, of Christs absolute triumph over his enemies, which was this day fulfilled, when he led captivity captive.

The Even. Psalms are 24. 68. 108. Psalms. The 24. was sung this day at Christs Ascension, by a Quire of Angels, some going before the Lord Christ, knocking, as it were, at Heaven gates, and singing, Lift up your heads O ye gates, and be ye lift up ye everlasting doors, and the King of glory shall come in: to whom other Angels in Heaven, desirous to know, who this King of glory was, sing the next words, Who is the King of glory? The first Angels, that waited upon our Lord in his Ascension answer, The Lord strong and mighty, even the Lord mighty in battel, as ye may see by the prisoners that he leads captive in his triumph. Therefore Lift up your heads, O ye gates, that never were yet opened to humane nature, where never man yet entred, S. John 3. 13. Acts 2. 24. Heb. 10. 20. The other Angels as yet, as it were, amazed at the glory of the triumph, ask again, Who is the King of glory? what Lord is it that is so mighty? His heavenly Guard answer again, The Lord of hosts, he is the King of glory; Theodor. in Psal. Then Heaven gates were opened, and our dear Lord entred, and took possession for us, and prepared places for us S. John 14. 2.

The 68. Psal. at the 18. ver. is by the Apostle applyed to the Ascension of Christ, Ephes. 4. 8. Thou hast ascended up on high, and led captivity captive. It is not to be denied, but that it may be applyed to others also, (for the Scripture is full of sense,) as to Moses. For he from the bottom of the Red Sea, went up to the top of Sinai, leading with him the people of Israel, that long had been captive to Pharaoh: and there received gifts, the Law, the Priesthood, but above all, the Ark of the Covenant to be the pledge of Gods presence amongst them: this is the literal sense.

This of Moses, by analogy, doth King David apply to himself, to his going up to mount Sion, and carrying up the Ark thither. For all agree, this Psalm was set upon that occasion. The very beginning of it (Let God arise,) shews as much; the acclamation ever to be used at the Arks removing, Num. 10. 35. This was done immediately upon his conquest of the Iohnsites, whom he had taken captives, what time for the honour of the solemnity, he dealt gifts, bread and wine to the people, 1 Chron. 15. But in the prophetical sense, this Psalm belongs to Christ, to the Testimony of Jesus, which is the Spirit of all prophesie, Rev. 19. 10. For that was the greatest captivity that ever was led captive; his the highest up-going, higher than Sion or Sinai far: that the most gracious and glorious triumph, when Christ made a shew of Principalities and Powers of Hell, triumphing over them in his own person, Col. 2. 19. which was this days triumph. Bishop Andrews Serm 7. in Pentecost.

In the 108. Psal. The Prophet awakes himself and his Instruments of Musick, to give thanks to God among the people, and among the Nations, for setting himself above the heavens, and his glory above all the earth, which was most litterally fulfilled in his Ascension into Heaven, and sitting down at the right hand of God. It is true, this Psalm is thought to be set upon another occasion, viz. Gods promise of subduing the Ammonites and Idumeans under David, for which, he here vowes his best thanks: yet for all this, it may be, and that principally, meant of Christ and his triumphant Ascension. For God Almighty did so direct the mind of the Prophets, that, that which was spoken by them of other persons and actions, is oft-times more exactly fulfilled in and by Christ. Osee 11. 1. Out of Egypt have I called my Son, was there spoken of the deliverance of the people of Israel out of Egypt, fulfilled in Christ, S. Matth, 2. 15. What David sayes of himself, I will open my mouth in a payable, was fulfilled by Christ, S. Matth. 13. 35. The 72. Psalm was written for Solomon, as the title shews, but more exactly fulfilled of Christ. Davids complaint or his own misery, Psal. 35. 19. verified in Christ. S. John 15 25. Nay more, (which is worth our observation) some things David speaks of himself, which do not agree to him, but in a figure, which agree to Christ in the letter; as, They parted my garments among them, and cast lots upon my vesture, Psalm 22. 17, 18. Nay, in the same Psalm, (and sometimes in the same verse) some words will not agree to Christ, as Psal. 69. 5. My faults are not hid from thee: These cannot be spoken of Christ who knew no sin. Some words again most properly belong to Christ, as verse 22. They gave me gall to eat, and when I was thirsty, they gave me vinegar to drink.

Thus holy Church hath in the Lessons and Gospel preached to us the Ascension of Christ, in the type and antitype. In the Epistle she teaches us our duty not to stand gazing up to Heaven, wondring at the strangeness of the sight, but to take heed to demean our selves so, as that we may with comfort behold him at his second coming, his coming to judgment, Act. 1. 11. Why stand ye gazing up into heaven? there is other business to be done, fit your selves for another coming, for this same Jesus which was taken up from you into heaven, shall so come, even as ye have seen him go into heaven.

In the Collect we are taught to pray, that we, as far as may be, may conform to our Lord in his Ascension, that like as we believe him to have ascended into the Heavens, so we may also in heart and mind thither ascend, and with him continually dwell. In the special Psal. and Hymn we adore and bless God for our Saviours glorious Ascension. It is pleasant to behold the rare beauty of the Churches offices, as on others, so on this day, how each part suits the other.

The Gospel to the Lessons, the Epistle to the Gospel, the Collect and Psalms and Hymns, all fitted to the same, and all to the day.

For the Antiquity of this day, See S. Aug. Epist. 118. cited upon Easter day, Epiphan. and Chrys. upon the day.

T. Ascension day.] I do not meet in any of the fathers before St. Augustine’s time, mention of this as of a holy day, yet doubtless it was of as ancient standing as the other four dominical days, for Augustine reckons it amongst those days which toto terrarum orbe observantur, “now observed all over the world, and which are supposed to have been instituted by the Apostles themselves, or general councils.” A little after St. Augustine, Proclus, archbishop of Constantinople, enumerating the five grand festivals, maketh this the fourth: ἡ τετάρτη τῆς ἡμετέρας ἀπαρχῆς τὴν εἰς οὐρανοὺς: ἄνοδον κηρύσσει: “the fourth,” saith he, “declares the ascent into heaven of Him who was our first fruit.” And after all adds, αὑταί εἰσιν ai ἑορταὶ as ἐποίησιν ὁ Κύριος, “these are the solemnities which the Lord hath made.” Now to take off the wonder why there is so little news of it before St. Augustine, it must be considered, that anciently all the interim between Easter and Whit-Sunday was called by the name of Pentecost, and was kept as one entire festival, which moved Tertullian to oppose against the pagans, excerpe singulas nationum solemnitates, et in ordinem texe, Pentecosten implere non possunt, “gather all the festivals of the Gentiles, and put them together into one sum, the festival of Pentecost will outvie them all.” As Tertullian delivered this for the western, so for the Greek Church, the first council of Antioch, anno 341, speaking of the synods to be yearly assembled, decreeth that the first convene, μετὰ τὴν τρίτην ἑβδομάδα τῆς ἑορτῆς τοῦ Πάσχα, τῇ τετάρτῃ ἑβδομάδι τῆς Πεντεκοστῆς, “after the third week following Easter, in the fourth week of Pentecost.” And so the canons denominated from the Apostles limit the first synod, ty τετάρτῃ ἑβδομάδι τῆς Πεντεκοστῆς, “to the fourth week of Pentecost.” And so was the practice of those times, for St. Cyprian’s ides of May, wherein the council he treateth of, Epist. 55, was held, might probably fall upon that very week.

To apply what hath now been said to my present purpose, it may very rationally be supposed that those seven weeks being comprehended under the single denomination of one festival, what other days of sacred account did chance to happen within that time, were the less distinguished, or considered otherwise than as parcels of the great solemnity.

This is called Expectation-week; for now the Apostles were earnestly expecting the fulfilling of that promise of our Lord. If I go away I will send the Comforter to you, S. John 16. 7. The Epistle exhorts to earnest prayer. for the Comforter promised in the Gospel; which the Church performs in the Collect.

This day the HOLY GHOST came down from heaven upon his Church, as the Epistle tells; according to the promise of the Gospel.

As in a long war it happens; when the war is ended, and peace concluded, Pledges and Hostages are mutually sent, both as tokens of, and securities for, the mutual agreement and peace: so was it betwixt God and Man. After our Lord Jesus had ended the long war betwixt God and Man, and finished the reconciliation, he sent up, or rather he carried up himself, our Hostage, our flesh and nature ennobled by the union with his Divine Person, as a royal pledge to his Father: on the other side, God sent this day his royal Hostage, his holy Spirit, a security for our future peace. 1. S. John 4. 12, 13. Chrys. Hom. 1. in Pentecost. Edit. Savil. tom. 5. The Devil had taken us captive, our Lord Christ undertakes the quarrel, his death was his battel, but then he seem'd to be overcome: but up he got again at his Resurrection; that was his victory; his Ascension was his triumph: and as the ancient custome was for Conquerours to scatter gifts amongst the beholders, especially on the last and great day of the triumph: so does our Lord, in this last day of the Feast, the Conclusion of his triumph, he doth, as it were, make the Conduits run with Wine; he poured out his Spirit so upon all flesh, that some mockers said, they were full of new wine, Acts 2. 12. He casts abroad his new wine, new gifts and graces of the world, giving to some the word of wisdome, to others the gift of knowledge, to others faith, to others the gift of healing, to others the working of miracles, to others prophesie, to others discerning of spirits, to others divers kinds of tongue, to others the interpretations of tongues: all these worketh one and the same spirit, the Holy Ghost (1 Cor. 12. 4.) whom the Lord Christ as he promised, sent down this day with these gifts, in honour of whom and his gifts we keep this day holy.

This time was also appointed of old for solemn baptism. The reason was:

1. Because this day the Apostles were baptized with the holy Ghost and fire, Acts 2. 3.
2. Because this day three thousand were baptized by the Apostle, Acts 2. 40. In memory of which, the Church ever after held a solemn custome of baptizing at this Feast. Gratian. de Consec. Dis. 3. c. 13.

This day is called Pentecost, because it is fifty days betwixt the true Passeover and Whitsunday. As there were fifty days from the Jews Passeover to the giving of the Law to Moses in Mount Sina, which Law was written with the finger of God: (for from the 14. day of the first month, the day of the Passeover, to the third day of the third month, the day of the Laws giving, Exod. 19. are fifty days) so from the true Passeover which was celebrated, when Christ was offered up for us, are fifty days to this time when the Holy Ghost came down upon the Church, to write the new Law of Charity in their hearts. Upon this meditation S. Aug. breaks out thus, Who would not prefer the joy and pleasure of these mysteries, before all Empires of the world? Do you not see, that as the two Seraphins cry one to another, holy, holy, holy, Esay. 6. 3. So the two Testaments Old and New faithfully agreeing, convince the sacred truth of God? S. Aug. Ep. 119. Note that we must not count the fifty days from the very day of the Passeover, but from the Sunday following; and so God directed the Jews Lev. 23. 15. speaking of their Pentecost or Feasts of Weeks, And ye shall count from the morrow after the Sabbath, from that day seven weeks shall be compleat.

It is also called Whitsunday from the glorious Light of Heaven which was then sent down upon the Earth, from the Father of Lights: so many tongues, so many Lights, which kindled such a light in the world on this day, as never shall be put out to the worlds end: as also because the new baptized, which were many at that Feast (Whitsunday and Easter, being the two solemn times of baptism) and of old called Illuminati, the Enlightned, Heb. 6. 6. from the spiritual light they received in baptism, were then cloathed in white garments, as types both of that spiritual whiteness and purity of soul, which they received in baptism, and were carefully to preserve all their life after, As also of their joy for being made then by baptism members of Christ, Children of God, and Heirs of the Kingdom of Heaven. White is the colour of joy, says Eccles. 9. 8. Let thy garments be always white, for God now accepts of thy works. S. Cyril in his 4. Cat. myst. alluding to this ancient custome of the new baptized, of putting off their old garments, and clothing themselves in pure white, hath words to this effect.

This white clothing is to mind you, that you should always hereafter go in white. I speak not this to perswade you always to wear white clothes, but that you should ever be clothed with spiritual white, brightness and purity of soul. that so you may say with divine Esay 61. 10. I will greatly rejoyce in the Lord, for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness. Of which robe of righteousness and garment of salvation, the white vestment was a resemblance. Apoc. 19. 8. And to her was granted, that he should be arrayed in fine linnen, clean and white, for fine linen is the righteousness of the Saints.

Whitsunday then is as much as Dominica in albis, the Sunday in white. The Greeks for the same reason call Easter Κυριακὴ λαμπρὰ, the Bright Sunday, because then also the new baptized wore white. But the Latins call neither of these days from thence, but give them their names from the Resurrection, and Pentecost, and the Octave of Easter or Low Sunday is by them called Dominica in Albis, as is above said.

This Holy day hath Proper Lessons and Psalms. The Second Lessons are plain. The Morning first Lesson Deut. 16. gives us the Law of the Jews Pentecost, or Feast of Weeks, which was a type of ours.

The Evening first Lesson Wisd. 1. is fit for this day. For it treats of the holy Spirit, ver. 5, 6. how it fills the world, ver. 7. which was most exactly fulfilled this day, in which they were all filled with the holy Ghost, Acts 2.

The Psalms for the morning 45. 47. are very proper to the day. The beginning of the 45. is concerning the Birth of Christ, and therefore used upon Christmas-day; but the latter part is concerning the calling of the Gentiles, ver. 10, 11. and the glory of the Church the King of Heavens Daughter, v. 14. Who is all glorious within, through the heavenly gifts and graces of the holy Ghost, sent down this day; which glorious gifts miraculously poured upon the Church brought in the Gentiles to the Christian faith, ver. 15. The Virgins that be her fellows shall bear her company; and shall be brought unto thee. For which all the people shall (as holy Church directs us to do this day) give thanks unto thee, verse 18. In holy Davids Psalms, as we do, so Theodoret in Psal. I will remember thy Name from one generation to another, therefore shall the people give thanks unto thee, world without end: That is, all people to the worlds end shall praise God for these blessings upon the Church with those Psalms which I compose, and so, (though I be dead long before) yet in my Psalms sung by them, I will remember thy Name from one generation to another.

The 47. Psalm is a song of praise for the conversion of the Gentiles, by the Gospel published this day in all Languages, Acts 2. for which the Prophet invites them to active praises, ver. 1. O clap your hands together all ye people; O sing unto God with the voice of melody, for God is gone up, in jubilo, with a merry noise, ver. 5. That was upon Ascension day. And now he is set upon his holy and royal seat, he reigns over the heathen, makes the Princes of the people joyn in one body unto the people of the God of Abraham, brings the Gentiles in to the Jews, and makes one Church of both; and that by the Gospel of the kingdom, published this day, to all Nations, and so, that was done this day, for which this Psalm gives thanks.

Evening Ps. are 104, 145. These two are thankful Commemorations of the various gifts of God the Holy Ghost, who then gave temporal, this day, spiritual gifts, which spiritual gifts of this day were shadowed out by those temporal, and all come from the same spirit, 1 Cor. 12. 4. to whom this Feast is held sacred: So that in blessing the Author of them, we bless the Author of these, the holy Spirit from whom these divers gifts. Some part of the 104. is more particularly appliable to this Feast. He maketh the clouds his chariots, that was upon Ascension day, when he went up to Heaven in a cloud, Acts 1. 9. ver. 5. Then follows ver. 30. Emittis spiritum, Thou sendest forth thy Spirit, and they shall be made, thou shalt renew the face of the earth, which is proper to this day; for this day the Holy Spirit was sent, and renewed the face of the Earth, with new Creatures, new Men of new hearts and new tongues, Acts 2. Old things passed away, and all things are become new.

The same Harmony of Epistle, Gospel and Collect, and Lessons and Psal. that we have observed upon Christmas and Easter, and Ascension, may with pleasure be meditated upon this day.

The same Ancients testifie the Antiquity of this Feast, that gave in evidence for Easter.

V. Whit-Sunday.] This day is called Pentecost, being the fiftieth day from Easter; a day observed by the very Apostles themselves, Acts ii. 1. And all the reason in the world it should be celebrated as one of the highest festivals; it was the day whereon the law was given on mount Sinai, called therefore “the feast of the law,” and the day whereon the Gospel was given in Sion by the descent of the Holy Ghost, and therefore venerable upon either account, but most venerable upon the last.

This day was in the Jewish practice one of their great panegyries or generals, as I may call them, to which there was an universal confluence from all nations; and in the like manner was it observed by the Christian Church, as a great rendezvous for persons resorting to be baptized. This day is called Whit-Sunday, by reason, say some, of the white garments then put on by them who were at this time baptized; the probability whereof, as I cannot absolutely deny, so it may be free for me to offer mine own conjecture, differmg from it, and then I would rather derive it from the French word huit, which signifieth eight, and then Whit-Sunday will be huit Sunday, the eighth Sunday accounting from Easter, which all men will yield to be the first; and that this conceit may pass the better, let me further it not only with an argument drawn from the consonancy of the word huit and whit, which sound exactly like, but also from another word of the same denomination, used in our law, I mean utis, which is no more but the huitis, in Latin the octavo of the anteceding feast.

This week was not entirely a festival, like that of Easter, the Wednesday, Thursday, and Friday beimg observed as fasts and days of humiliation and supplication for a blessing upon the work of ordination, which was usually on the next Sabbath, imitating therein the Apostolic practice, mentioned Acts xiii. ὃ: “And when they had fasted and prayed, and laid their hands on them.” This custom of fasting this week is as ancient as Athanasius: in hebdomade post sacram Pentecosten, populus completis jejuniis ad orandum abiit: 1. 6. “in the week following sacred Whit-Sunday, the people, having ended their fasts, went to prayer.”

The Epistles for both relate not only to the sending of the Holy Ghost, but also to Baptism, which the Church takes often occasion to remember us of by her Readings and Usages, and would have us improve them all towards most useful Meditations. This is one of the four Ember-weeks; of which see above, after the first Sunday in Lent, p. 149.

The COLLECTS remain to be now spoken of: and they in the same manner with the Epistles and Gospels have a general congruity with the affection of the season. For as Faith, Hope and Charity, graces and gifts of the Holy Ghost are the general subject more or less of these Epistles, and the same taught, exemplified and confirmed in the Gospels; so are these Collects certain general Invocations upon God for the assistance of his holy Spirit, and bringing forth the fruits of it, and consist usually of a most humble acknowledgment, and a petition suitable, as is above declared.

And as we have taken there a brief view of the pious sense and spirit of these acknowledgments, so will it not be amiss to do the same here concerning the petitions; which in each Collect are some or other of these following, or such like: That God would be pleased to prevent and follow us always with his grace, and with his mercy in all things direct and rule our hearts, to stir up our wills, pour into our hearts (graft in them) the love of his holy Name, make us to have a perpetual fear and love of it, to ask such things as shall please him, to have the Spirit, to think and do always such things as be rightful (to please him, both in will and deed) that he would encrease, nourish, keep us in true Religion and all goodness; give unto us the encrease of Faith, Hope and Charity, that we may live according to his will, with pure and free hearts follow him; accomplish those things he would have done, may be cleansed, assoyled, delivered from all our offences, have pardon peace, protection and defence; may plentifully bring forth the fruits of good works, and by him be plenteously rewarded, and obtain his promises which exceed all we can desire. Such requests as these (besides some other, That God would hear the prayers of the people, of which see, pag. 68, and 85.) are by the Priest presented to God, fit for the Churches meditations at this time after Pentecost, and not unfitly following the Lessons, the Decalogue, and the following Supplications of the people, as the proper place of Collects: Being all of them (though in several branches and expressions) in effect thus much: That by the merciful Grace, Inspiration, Defence and Protection of God Almighty, we may be cleansed from our sins, may obey his Commandments, may live as Christians ought, not after the flesh, but after the Spirit, and so to be fitter to meet our blessed Lord at his second Advent to judge the world.

And this meditation of the second Advent of Christ is thought so seasonable in the last place; that some Churches instead of those Readings which we have for the last Sunday of this Time, make use of some other which concern the day of judgement: But our Church, as she hath good reason for her method, as we have seen, p. 187, 188. So is she not at all defective in her thoughts of Christs second coming: In time of Advent, and often afterwards she takes occasion to remember it, but most especially at this season. The last Gospel (except that which implyes a prophesie of Christs advent) sets before us his raising up of one from the dead, a great ground of our faith and hope of a Resurrection. The Epistle that goes with it, and all the rest in a manner aim most evidently at this, the Quickning us to a life spiritual by the hopes of an eternal. The last Collect, with some other, is for the enjoyment of it according to Gods promises. So that we see the Church in her Meditations for the conclusion of the year, takes in that for her subject which is the close of our Creed, end of our Faith, and Crown of our Devotions: The Resurrection of the body, and the life everlasting.

In Ancient Liturgies and Ritualists, we find this day lookt upon as an Octave of Pentecost, or as Dominica vacans (of which Name is spoken [above]) and that the observing of it as a Feast of the Trinity was of later use, and more late in the Roman Church than in some other, (See Decretal lib. 2. T. 9. De Feriis) And there were who objected, that because on each day (and especially Sundays) the Church celebrates the praises of the Trinity, in her Doxologies, Hymns, Creeds, &c. Therefore there was no need of a Feast on one day for that which was done on each. But yet the wisdom of the Church thought it meet, that such a Mystery as this, though part of the Meditation of each day, should be the chief subject of one, and this to be the day. For no sooner had our Lord ascended into Heaven, and Gods holy Spirit descended upon the Church, but there ensued the notice of the glorious and incomprehensible Trinity, which before that time was not so clearly known. The Church therefore having solemnized in an excellent order all the high Feast of our Lord, and after, That of the descent of Gods Spirit upon the Apostles, thought it a thing most seasonable to conclude these great solemnities with a Festival of full, special and express Service to the holy and blessed Trinity. And this the rather in after-times, when Arrians and such like Hereticks had appeared in the world, and vented their blasphemies against this Divine Mystery.

Some proper Lessons this day hath, as the Morning First and Second. The first Lesson is Gen. 18. wherein we read of three that appeared to Abraham, or the Lord in three Persons, ver. 1, 2. A type of that mysterious Trinity in Unity, which was after revealed in the Gospel: So Theodor. l. 2. ad Graec. Because the Jews had long lived in Egypt, and had learned there the worship of many gods; the most wise God did not plainly deliver to them the mystery of the Trinity, lest they should have mistaken it for a doctrine of a plurality of gods. Yet the Doctrine of the Trinity was not wholly hidden in those times, but some seeds of that perfection of Divinity were dispersed: and for that cause, the Quire of Angels sing thrice Holy, but once Lord, holy, holy, holy, Lord God of Hosts; and here Three Men appeared to Abraham.

The Second Lesson, S. Matth. 3. is thought fit for this Feast, because it delivers to us the baptism of Christ, at which was discovered the mystery of the Trinity; for there the Son is baptized, the holy Spirit descends upon him, and the Father speaks from Heaven, This is my beloved Son.

The Epistle and the Gospel are the same that in Ancient Services were assigned for the Octave of Pentecost, (The Epistle being of the vision of S. John, Rev. 4. and the Gospel the Dialogue of our Lord with Nicodemus) And the mentioning (which we find therein) of Baptism, of the holy Spirit and gifts of it, though it might then fit the day, as a repetition (as it were) of Pentecost, so is it no less fit for it as a Feast to the Blessed Trinity. The mission the Holy Ghost brings with it (as aforesaid) more light and clearness to the doctrine of the Trinity, and when more fit to think of the gifts of the Spirit, than on a solemn day of Ordination (as this is one) when Men are consecrated to spiritual Offices? But besides this, we have in the Gospel set before us, all the Three Persons of the Sacred Trinity, and the same likewise represented in the Vision which the Epistle speaks of, with an Hymn of praise, Holy, holy, holy Lord God Almighty, &c. which expressions by ancient interpretation relate to the holy Trinity, as is above said.

This Saints day is the first that is kept solemn, because he first came to Christ, and followed him before any of the other Apostles, S. John 1. 38. He brought his brother Simon to Christ, 42. He it was that said, We have found the Messiah, and therefore his day is right set at the beginning of Advent for ever, to bring news De Advent. Domini, of the Advent or coming of our Lord.

W. St. Andrew’s day.] This Apostle leads the van in the rubric of our saints, some conceive because he “first came to Christ, and followed Him before any of the other Apostles.” John i.88. Reason good he should have that honour, were this infallibly certain, whereof the Scripture gives slender assurance, for the words of the evangelist are, “the two disciples heard Him speak, and they followed Jesus,” so that there were two disciples; one of them indeed was Andrew, but he being mentioned jointly with the other, (who most probably was St. John himself,) priority and posteriority cannot be admitted. Andrew, true it is, first revealed the Messiah to his brother Simon, yet this is no argument that he came the first of the Apostles unto Christ: and where it is said that these two disciples followed Christ, yet it is not thence inferrible that they followed Christ as disciples, but out of curiosity; for clear it is they continued still in their vocations, until they had their call, Matt. iv. 18, as is evidently demonstrated by the learned annotator on that place, and by Mr. Casaubon before him. In the Latin translation of our liturgy, anno 2 Eliz., I find a collect for St. Andrew different from the English, which I shall set down.

Omnipotens Deus, qui dedisti beato Andree Apostolo tuo, ut acerbam et ignominiosam crucis mortem duceret sibi pro magna gloria: tribue ut omnia nobis adversa pro nomine Tuo, ducamus profutura ad eternam vitam conducibilia, per Christum Dominum nostrum.

Almighty God, who didst give to Thy holy Apostle St. Andrew to account it his great glory to suffer the bitter and ignominious death of the cross: grant unto us that what we endure for Thy sake, we may also esteem profitable and conducible to eternal life, through Jesus Christ.

WHereas other Saints martyrdoms, or at least the dayes of their death are celebrated by holy Church; S. Pauls Conversion is made the Holy-day. For these reasons:

1. For the Example of it: that no sinner, how great soever, might hereafter despair of pardon, seeing Saul a grievous persecutor made S. Paul: For this cause I obtained mercy, that in me first, Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe, 1 Tim. 1. 36.
2. For the joy which the Church had at his Conversion.
3. For the miracle wrought at his Conversion.

X. The Conversion of Paul.] This posthume Apostle, though he came late into Christ’s livery, yet gives us this account of his service, that he toiled, sweat, and laboured more in Christ’s vineyard than all the rest, 1 Cor. xv. 10, and therefore hath gained the reputation to be understood, when we think fit to say no more than “the Apostle;” and if such an eminent saint should not be assigned a room amongst his fellow Apostles in the memorials of the Church, it may to any seem a wonder; yet, in part, so hath it come to pass: for though he hath in the service of our Church as much respect as the best of them, yet both in the calendar and catalogue he seems with his companion Barnabas to be omitted. The truth is, I do not observe so high a value set upon him by the Romish Church as his labour hath merited; for in the Roman order, where the litany gives the names of all the other Apostles and canonized saints, only St. Paul and Barnabas are missing in that nomenclature: in their ancient calendars indeed, and that prefixed to King Henry the Eighth’s primer, though his conversion be not dignified with a rubric note, yet is he yoked with St. Peter on the twenty-ninth of June, that day bearing the dedication of St. Peter and St. Paul; upon which consideration perhaps our reformers forbare the allotting him any other day peculiar to himself.

SOme Churches keep four Holy-daies in memory of the blessed Virgin, namely, The Annunciation, the Assumption, the Nativity, and Purification. Our Church keeps only the Purification and Annunciation which are common to her and our Blessed Lord.

The Purification is a double Feast, partly in memory of the Virgins purification (this being the fourtieth day after the birth) which she observed according to the Law, Leviticus 12. 4. though she needed it not: but chiefly in memory of our Lords presentation in the Temple, which the Gospel commemorates.

Our Saviour thus presented in the Temple, offered himself alive Oblation for us, that so the whole obedience of his life might be ours.

This day had one solemnity of old peculiar to it: namely, Procession; the order and manner of which I shall set down briefly out of S. Bernard.

We go in Procession two by two, carrying Candles in our hands, which are lighted, not at a common fire, but a fire first blest in the Church by a Bishop. They that go out first return last; and in the way we sing; Great is the glory of the Lord. We go two by two, in commendation of Charity and a social life; for so our Saviour sent out his Disciples. We carry lights in our hands: First, to signifie that our light should shine before men. Secondly, this we do this day especially in memory of the wise virgins (of whom this blessed Virgin is the chief) that went to meet their Lord with their Lamps light and burning. And from this usage and the many lights set up in the Church this day, it is called Candelaria or Candlemas. Because our works should be all done in the holy fire of Charity; therefore the Candles are light with holy fire. They that go out first, return last, to teach humility, in humility preferring one another, Phil. 2. 3. Because God loves a cheerful giver, therefore we sing in the way. The Procession it self, is to teach us, that we should not stand idle in the way of life, but proceed from vertue to vertue, not looking back to that which is behind, but reaching forward to that which is before.

For the Antiquity of this day, see Cyril. Alex. Gregory Nys. in diem. And for the Feast of the Annunciation Athanas. Ser. de Dei para.

Y. The Purification of St. Mary the Virgin.] This feast is called by the Greeks ὑπαπαντὴ, whichsignifieth “a meeting,” because Simeon and Anna the prophetess met at the presentation of our Saviour in the temple: Nicephorus ascribeth the institution thereof to Justinian the emperor, about the year 550. Whether Justinian first instituted it, or whether he established its cecumenical celebration, which perhaps before was but provincial, that author is not express enough; with us in the vulgar language it is called Candlemas day, because, saith a learned bishop, the lights formerly used all winter through in the evening service were then laid aside, according to the proverb, “On Candlemas day, lay candles away:” but more properly from the former custom of bearing tapers lighted in procession upon this day, in imitation of the five wise virgins represented in the parable, Matt. xxv., as St. Bernard delivereth, or to put Christians in remembrance of Christ, the spiritual light, of whom Simeon did prophesy, as is read in the Church that day.

Z. The Annunciation of the Virgin Mary.] There pass two homilies, the one under the name of Gregorius Neocesariensis, the other of Athanasius, which were preached on this day: but in regard they are both impostures, the youngest being at least six hundred years after Christ, as the ora pro nobis sufficiently demonstrateth, I shall not urge them; nor indeed could the celebration of this day consist with the canons of the Church at that time, because it fell in Lent, a time of fasting and humiliation, wherein the council of Laodicea decreed, ὁτὲ οὐ δεῖ μαρτύρων γενέθλιον ἐπιτελεῖν, “that the birthdays or passions of the martyrs,” and consequently other festivals, “be not celebrated;” nor do I find any mention of this festival in any piece I dare confide in before the sixth general council in Trullo, where the fifty-second canon stands thus; ἐν πάσαις ταῖς τῆς ἁγίας τεσσαρακοστῆς νηστειῶν ἡμέραις, παρεκτὸς σαββάτου καὶ κυριακῆς καὶ τῆς ἁγίας τοῦ εὐωγγελισμοῦ ἡμέρας, γινέσθω ἡ τῶν προηγιασμένων ἱερὰ λειτουργία: i.e. “that in all the days of the Lenten fasts, unless it be on the Sabbaths, Lord’s days, or on the holy Annunciation day, the service of the elements before consecrated be performed.”

Whereas in the Primitive Church, the Apostles had not several days of solemnity; it was appointed that one day should be allowed for them all; namely, in the Latin Church, the Calends or first of May: in the Greek, the Feast of S. Peter and S. Paul. Afterwards, when the other Apostles had peculiar days appointed, this first of May was left to S. Philip and S. Iacob, because it was thought that they suffered upon that day. Thus Durandus and some other deliver it: but upon further enquiry it seems to be a mistake; for if (as hath been proved in the discourse upon S. Stephens day) Martyrs and other Saints had their several days observed in the first times, it is not probable, that the Apostles, those Founders of Churches, those Princes over all Lands (as they are called Ps. 44. 10.) should be hudled up all into one day, and have a less respect given them by the Church than other Saints and Martyrs had. I conceive therefore that they had several days allowed them as well as other Saints: and this mistake of Durandus was occasioned by this, that in some old Martyrologists, this Feast of Philip and Iacob, was called the Feast of S. Philip and Iacob and all the Apostles, and in some, the Feast of Philip and Iacob and All-saints. The reason of which was not, because the Apostles had no other Feasts appointed them but only this, but because the Feast of Philip and Iacob is upon the Kalends of May, and so falls within the Paschal Solemnity betwixt Easter and Whitsuntide; All which time the Church of old was wont to commemorate not one Saint alone, but altogether; and therefore not Philip and Iacob alone, but all the Apostles and Saints together with them: The reason of which was, saies Gemma de Antiq. Mis. rit. cap. 140. Because in our heavenly Country, which that time signifies, the joy of all is the joy of every one; and the joy of every Saint, the common joy of all. Or because as Micrologus says, De Eccl. Offic. c. 55. At the general Resurrection (of which Easter solemnity is a type) there is a common Festivity and joy of the Righteous.

The Philip this day commemorated, was Philip the Apostle, whom the Gospel mentions, not Philip the Deacon. Yet the Church gives us a Lesson Acts 8. concerning him; and it was a thing not unusual in ancient Martyrologies to commemorate divers of the same name on the same day.

The Iames that is commemorated this day is not one of the sons of Zebedee whose day is kept in Iuly, but Iames who was called the brother of our Lord, the first Bishop of Ierusalem; who wrote the Epistle called the Epistle of S. Iames, part of which is this day read.

This day hath no Fast, because it falls betwixt Easter and Whitsuntide. See the Feast of Circumcision.

AA. Philip and Jacob.] In ancient martyrologies this day was styled the feast of Philip and Jacob and All Saints. All Saints was indeed its first and most genuine appellation ; upon which account, as the western Church observed this very day, so also did the eastern, or at least some other in temporality and point of time very near it, for St. Basil, preaching upon this or the like day, saith, ἐπὶ τῇ μεγίστῃ τῶν μαρτύρων ἄγομεν THY μνήμην σήμερον: 1. 6. “for the most part we celebrate the memory of the martyrs”(martyrs, not of one martyr) “this day.” Now what this day was, at the end of that homily he is more explicit; ἡ αὐτὴ ἡμέρα ἡμῖν opifer τὸν παρελθόντα κύκλον Kal κεφαλὴ γίνεται παλὶν τῷ ἐπερχομένῳ: “this very day determineth the year past, and commenceth that which is to come;” evidently denoting New Year’s day. Now the primitive Christians of the east began their year in April, (which they called Hecatombeon,) in honour of their Easter, and so the distance of time could not be much. As to the original of its institution, it was this: the Apostles, evangelists, and martyrs, luminaries of the greatest magnitude, being honoured with days of single appropriation, it was withal considered that very many others, though of inferior note, had yet sacrificed their lives in defence of the Catholic faith, and it was requisite their honour should in some competency be provided for; to gratify it with the assignation of a particular day to every one, being so numerous, was impossible, therefore the best expedient was to celebrate their memories by one day allotted to all, whereby God might be glorified for them, as comprehended under one constellation.Why this feast was translated to the calends of November, ritualists give a probable, though earthy and sensual account, viz. because of the scarcity of victuals in the spring, and plenty at the time of the defoliation, or fall of the leaf: so Durandus', Biel, and others.

As to the persons now commemorated on this day, the first is Philip, not the evangelist; neither the collect, second lesson, nor gospel of our Church speaks him so, but the Apostle; and not he because he suffered on that day, as chronologers and ritualists of the Romish Church assert. Late tradition, I confess, hath crucified him, and so Johannes Euchaitensis delivers, ἶσον Πέτρῳ δίδωσι Φίλιππος μόρον, “Philip came to the same end with Peter:” but neither Eusebius nor Jerome, who followed him, knew of any such thing, and Clemens Alexandrinus, who lived near up to the Apostles’ times, is positive to the contrary: Ματθαῖος, Φίλιππος, Θωμᾶς, Acvi's οὐχ ὡμολόγησαν τὴν διὰ τῆς φωνῆς ὁμολόγιαν καὶ ἐξῆλθον: “Matthew, Philip, Thomas, and Levi, did not suffer as Christian confessors.” The next is James, not he the son of Alpheus, nor he the son of Zebedee, but James the brother of our Lord; though the Greek menology fixeth this day upon the second.

We celebrate the birth of S. John Baptist, and of our Saviour, For these reasons:

There was formerly another Holy day for the beheading of S. John Baptist; but our Church keeps only this Holy-day in memory of him, wherein though she principally commemorates his mysterious Nativity, as you may see in the Gospel; yet she does not omit his Life and Death; his Life and Office in the Morning Lessons are recorded. His death is related in the Second Lesson Evening, and the Collect prayes for grace to imitate his example, patiently suffering for the Truths sake.

BB. St. Peter’s day.] This day was not dedicated to Peter alone, but to Peter and Paul jointly; and in the Romish Church June 13th is allotted entirely for the commemoration of St. Paul. The coupling of these two Apostles together in one festival is no late invention, for Theodorus Lector, mentioning a petition of one Festus a Roman senator to Anastasius the emperor for the celebration of the memory of these two champions of the Church, Peter and Paul, he saith, “it was never kept with such splendid solemnity as then,” an argument of its existence before.

Holy Church holds a Feast in memory of the holy Angels. First, because they minister to us on earth, Heb. 1. 14. being sent forth to minister to them that shall be heirs of salvation. Secondly, because they fight against the Devil for us, by their prayers and recommendation of us and our condition at the throne of grace; as appears by the Epistle, and the Gospel at the end of it.

The Church in this Feast particularly commemorates S. Michael, because he was Prince or tutelar Angel of the Church of the Jews, Daniel 10. 13. 12. 1. and so of the Christian Church: For the Church, which was once in the Jews, is now in the Christians.

Because we cannot particularly commemorate every one of those Saints in whom Gods graces have been eminent, for that would be too heavy a burthen: and because in these particular Feasts, which we do celebrate, we may justly be thought to have omitted some of our duty, through infirmity or negligence: therefore holy Church appoints this day, in commemoration of the Saints in general.

Other Holy-dayes not here spoken of, are either mentioned in other places, or need no other explication than what already hath been said in general of Holy dayes, and their Readings.