Sunday 1st August, 2010
The Ninth Sunday After Trinity
Lammas Day
Holy Communion
The Epistle
And immediately after the Collect the Priest1 shall read the Epistle2, saying, The Epistle [or, The portion of Scripture appointed for the Epistle] is written in the — Chapter of — beginning at the — Verse. And the Epistle ended, he shall say, Here endeth the Epistle.
The Ninth Sunday After Trinity
The First Reading. 1 Corinthians 10:1
BRETHREN, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.
Back to top of pageA Hymn
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Now Thank We All Our God (Nun Danket)
The Gospel
Then shall he read the Gospel (the people all standing up)3 saying,4 The holy Gospel is written in the — Chapter of — beginning at the — Verse.
The Gospel. Luke 16:1
JESUS said unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. Then the steward said within himself, What shall I do? for my Lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. So he called every one of his Lord's debtors unto him, and said unto the first, How much owest thou unto my Lord? And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. And the Lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.
The Nicene Creed
And the Gospel ended, shall be sung or said the Creed following5, the people still standing, as before6.
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Percy Whitlock (1903-1946), Rochester Cathedral Choir |
I BELIEVE7 in one God,
the ' Father Al'mighty :
Maker of heaven and earth,
Ps 33:6
Rev 14:6-7
and of all things ' visi·ble
' and in'visible
Col 1:16;
2 And in one Lord
Eph 4:4-6
' Jesus ' Christ8 : the only-be' gotten ' son
of ' God;1 Jn 4:9
3 Begotten of his Father be'fore all
' worlds9 :
Jn 1:3
God of God,
Jn 1:1
Light of Light,
1 Jn 1:5-7
Jn 1:5
Very ' God of ' very ' God
Jn 20:28.
4 Begotten, not made10, Being of one '
substance11 with the ' Father :
By ' whom all ' things
were ' made Jn 1:2.
5 Who for us men12, and for our salvation came ' down from
' heaven :
Jn 3:16
And was incarnate by the Holy Ghost of the Virgin
Mary,
Lk 1:26-38
' And was ' made ' man13
Jn 1:14;
6 And was crucified also for us under ' Pontius ' Pilate
Mk 15:15.
He ' suffered14 ' and was ' buried.
Mk 15:42-47
7 And the third day he ' rose a' gain :
ac'cording ' to the
' Scriptures15;
Mk 16:1-8
Acts 2:22-36
8 And ascended ' into ' heaven :
Acts 1:6-11
and sitteth on the ' right hand ' of the
' Father16
Heb 1:3-4.
(2nd pt) 9 And he shall come again with glory to judge both the
' quick and ' dead :
Rom 2:14-16:
Whose ' kingdom shall ' have no ' end
Lk 1:31-33.
10 And I believe in the Holy Ghost, The Lord and ' giver
of ' life :
2 Cor 3:6
Who proceedeth from the ' Father
' and the ' Son17;
Jn 15:26
Jn 16:7
Rom 8:9
11 Who with the Father and the Son together is
' worshipped and ' glorified :
Who ' spake '
by the ' Prophets.
Zech 7:12
12 And I believe one Catholick and
' Apostolick ' Church18 :
I acknowledge one Baptism for the re' mis'sion of
' sins.
Eph 4:4-6
13 And I look for the Resurrection '
of the ' dead,
1 Cor 15:20-22
Rom 6:5
And the life of the
' world to ' come,
Rom 8:18
2 Cor 5:1-5 A' men.
Notices
Then the Curate shall declare unto the people what Holy-days, or Fasting-days, are in the week following to be observed.19 And then also (if occasion be) shall notice be given of the Communion20; and Briefs, Citations, and Excommunications read. And nothing shall be proclaimed or published in the Church during the time of Divine Service, but by the Minister : nor by him any thing, but what is prescribed in the Rules of this Book, or enjoined by the Queen, or by the Ordinary of the place.21
Back to top of pageThe Sermon
Then shall follow the Sermon22, or one of the Homilies already set forth, or hereafter to be set forth, by authority23.
Ed.— The following is a Prayer Before the Sermon, by Bishop Jeremy Taylor (1613-1667).
O LORD God, fountain of life, giver of all good things, who givest to men the blessed hope of eternal life by our Lord Jesus Christ, and hast promised thy Holy Spirit to them that ask him; be present with us in the dispensation of thy holy word and sacraments; grant that we, being preserved from all evil by thy power, and, among the diversities of opinions and judgments in this world, from all errors and false doctrines, and led into all truth by the conduct of thy Holy Spirit, may for ever obey thy heavenly calling: that we may not be only hearers of the word of life, but doers also of good works, keeping faith and a good conscience, living an unblamable life, usefully and charitably, religiously and prudently, in all godliness and honesty, before thee our God, and before all the world, that, at the end of our mortal life, we may enter into the light and life of God, to sing praises and eternal hymns to the glory of thy name in eternal ages, through Jesus Christ our Lord. Amen.
The Duties Of Christian Subjects And Their Rulers
Justin Martyr (?100-?165)
WE make it also our principal endeavor in every place to pay tribute and custom to such officers as are appointed by you, even as we have been taught by him.
For "at that time certain came unto him, and asked him, whether it were lawful to pay tribute unto Caesar. And he answered, Tell me, whose image doth the tribute money bear? They said unto him Caesar's. Then again answered he them, Render therefore unto Caesar the things which are Caesar's, and unto God the things which are God's."
Wherefore we worship God only: but in all other matters we joyfully serve you, confessing that ye are kings and rulers; and praying that ye may be found to possess, together with your royal power, a sound and discerning mind.
If, however, notwithstanding we thus pray, and openly lay every thing before you, ye yet treat us with contempt, we shall receive no injury, believing, yea rather being firmly persuaded, that every one, if his deeds shall so deserve, shall receive the punishment of eternal fire; and that an account will be required of him, in proportion to the powers which he hath received from God; as Christ hath declared, saying, "To whomsoever God hath given much, of him shall be much required".
A Prayer After the Sermon, by Jeremy Taylor
O LORD, pity and pardon, direct and bless, sanctify and save us all. Give repentance to all that live in sin, and perseverance to all thy sons and servants for his sake, who is thy beloved, and the foundation of all our hopes, our blessed Lord and Saviour Jesus; to whom, with the Father and the Holy Spirit, be all honour and glory, praise and adoration, love and obedience, now and evermore. Amen.
Footnotes
1 "Priest". The Epistle should normally be read by clergy, but not only priests; deacons and of course Bishops are specifically empowered to this ministry of proclamation.
IN our form and manner of ordering deacons, the Bishop delivers to every one of them the New Testament, saying, 'Take thou authority to read the Gospel in the Church of God:' that is, the books of the New Testament, and to read the Epistle in this office, is one peculiar province of the deacon, or priest, that assists the Bishop, curate, or principal minister.
2 "Epistle". Usually taken from the New Testament, though sometimes from the Old. Not all the writings used are technically "Epistles" (i.e. correspondence by letter). The congregation remains seated for the Epistle, as being the teaching of the servants of God, whereas the Gospel is the very example of God incarnate.
IT was considered as the words of the servant, and the Gospel as the words of the master, for whom the last, or most honourable place was reserved. Some of the old Ritualists say, 'The Epistle denotes the office performed by the Baptist, who was sent before the face of Christ to prepare his way.' Others are of opinion, that 'it indicates the first mission of the Apostles, when Christ sent them before his face to every city whither he himself would come'.
THE Epistles either enforce the practice of Christian virtue, or contain manifestations of divine mercy, or assurances of pardon and forgiveness. The Holy Gospel relates either some remarkable narrative of the life or death of Christ; some eminent miracle, important parable, or some striking part of his divine discourses. The Epistles convey instruction in the mysteries of our salvation; but the Gospel presents us with the example of Jesus, to the imitation of which all other knowledge is but subservient (Eph 4:13).
3 "All the people standing up". Thomas Bisse (1675-1731) contrasted this with the Epistle, which is heard seated.
ALL the Congregation stand up at the reading of them, as being the word of the Master; whereas at the reading of the Epistles, they are indulged the posture of sitting, as being the words of the Servants. This reverence the Catholick Church, throughout the East and West, hath always paid to the Son of God above all other Messengers. And our Church generally continues the practice of the same, tho' not mentioned in her Rubrick; as being recommended by antiquity, tho' not enjoined by authority: a reverential custom, surely very meet to be kept up every where in honour to the Son of God, but especially in this Church and Nation; since no less is paid to our King himself, at the reading of whose Commissions the highest Court among us, even of our Nobles, stand up and uncover the head.
WE are all required to stand up at the Reading of the Gospel to shew that we have a very particular Respect for and with Reverence attend to every Thing that was said or done by or recorded of our most blessed Lord and Master.
4 "Saying...". It was also usual for the congregation to respond "Glory be to thee, O Lord".
WHEN the Gospel is named, the clergy and the people present say or sing, Glory Be To Thee O Lokd. So it is in St. Chrysostom's Liturgy, "Glorifying God that hath sent to them also the word of salvation." As it is in the Acts of the Apostles xi. 18, When they heard these things they glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
THE other honour paid to the Gospel, was, that after naming of it, all the People standing up, said, Glory be to thee, O Lord. This usage borrowed from ancient Liturgies our Reformers continued in Ours: and tho' afterwards discontinued in the Rubrick, yet this was done thro' neglect, not by authority. And notwithstanding since the last Review all things are established in our Liturgy; yet custom still continues the use of this ancient Form in most Cathedral and in many Parochial Churches; and the voice of Custom is in Civil cases the voice of Law.
Bishop Sparrow added that following the Gospel, the congregation responds "Thanks Be To God for this Gospel":
AFTER the Gospel is ended, the use was to praise God, saying, Thanks Be To God for this Gospel. So was it of old ordained, that the lauds or praises should be said, not after the Epistle, but immediately after the Gospel, for the glory of Christ, which is preached in the Gospel. In some places the fashion was then to kiss the book. And surely this book, by reason of the rich contents of it, deserves a better regard than too often it finds. It should in this respect be used so, as others may see we prefer it before all other books.
The Revd John Shepherd confirms that this practice was still widespread in the 18th century.
IN ancient Liturgies, and in our first book of Common Prayer, when the passage to be read out of the Gospel was announced by the minister, the people, to evince the joy with which they received it, were directed to say, "Glory be to thee, O Lord." Though in all the subsequent editions of our book this direction has been omitted; yet the practice is very generally retained. It was likewise customary in the ancient Church, after the ending of the Gospel, to say, "Thanks be to God for his Holy Gospel;" a practice in some places still continued.
And Thomas Bisse tells us that it is also an ancient practice to bear candles around the Gospel as it is read:
AND whereas the Law was but dark and full of terror in proportion to the comfortable light breaking forth in the Gospel, therefore it was an universal custom in the Eastern Church, as St. Jerome affirms, at the reading of the Gospel to set up lights even at mid-day, not with design therefore, as he infers to dispel the dark, but give a testimony of rejoicing.
5 "The people still standing as before". Standing, and facing the altar.
6 "The Creed following". This is not the Apostles' Creed we say in Morning and Evening Prayer, but the "Nicene Creed". To be precise, this is in fact the Creed of the Council of Chalcedon (451), slightly altered; but the creed does have its origins in the Council of Nicaea (325), summoned by the Emperor Constantine the Great (r. 312-337), the first Roman Emperor to be a Christian.
The Creed was a reaction to the influential teachings of a priest from Alexandria named Arius, who asserted that the Logos (the Word of God) was the first of God's creatures, not himself God. This controversial doctrine, frankly impossible to reconcile with Scripture, threatened to destabilise Constantine's Empire almost as soon as he had acquired it.
You can find the various texts and versions of this creed at Wikipedia.
THE rehearsal of the Nicene Creed follows the Epistles and Gospels, as that of the Apostles' Creed followed the Lessons [in the Daily Office]; and this for the same reasons, namely, because as Faith comes by hearing, so with the mouth the Confession of it is made unto salvation. But besides these general reasons, the rehearsal of our Faith before the receiving the holy Communion is founded on higher ends. Ist. It being meet that all should first profess the same Faith, who partake of the same Mysteries: for surely no stranger, nor uncircumcised person could eat of the Passover (Exod 11:43-48), that typical Sacrament; much more no stranger to the Christian Faith, or unbeliever should partake of the real Sacrament of the Lord's Supper. 2nd. As the acknowledgement of the Articles of our Christian Faith is part of the Vow made at our Baptism; so ought the same acknowledgment to be repeated at the Lord's Supper, wherein we renew that Vow.
7 "I believe...". The Creed of the 318 Fathers of the Nicene Council wrote "we believe". However, historically the Christian church has always declared "I believe". The Christian must confess his own personal commitment to God our creator, redeemer and sanctifier, and not hide behind his community.
AS if Christ did question every one in particular, as he did him who was born blind, after he had restored him his sight (and we are all in his condition), 'Dost thou believe on the Son of God?' Every single Christian is taught to make the same answer which he made, 'Lord, I believe.' (John ix. 35, 38.) As if the Son of God did promise to every one of them which are gathered together in his name, what he promised to one of the multitude, whose son had a dumb spirit, 'If thou canst believe, all things are possible to him that believeth;' each one for himself returneth his answer, 'Lord, I believe; Lord, help my unbelief.' (Mark ix. 17, 23, 24.) Not that it is unlawful or unfit to use another number, and instead of I, to say We believe: .... But every one is taught to express his own faith, because by that he is to stand or fall.
8 "Jesus Christ". We should bow slightly (not ostentatiously) when the Name of Jesus is spoken during the reading of the Creed.
NOW if such Reverence be due to that great and ever-blessed name when it is mention'd in the Lesson or Sermon, how much more in the Creeds, when we mention it with our own lips, making confession of our Faith in it, adding the very reason given in the Canon, that we believe in him, as the Only Son, or Only Begotten Son of God, and when too we do this standing, which is the proper posture for doing reverence?
9 "Before all worlds". Literally, "Before all aeons". "Worlds" is used in the KJV of Heb 1:2, from which this line is taken. Modern translations inexplicably render this "eternally begotten of the Father". That the Son is eternally begotten of his Father is absolutely orthodox, but it isn't what the Creed says. It says that he was begotten before the Aeons, a reference to the idea as old the the 1st century itself that the Son of God was merely an angelic being. The Epistle to the Hebrews counters, that Jesus is the very brightness of God's glory and express image of his person, that very Divine Wisdom (Wisd 7:25) by which the angels were created.
10 "Begotten, not made". Another statement that the Son of God is divine, uncreated, begotten from his Father and not created by him.
HOW was He begotten? — I repeat the question in indignation. The Begetting of God must be honoured by silence. It is a great thing for you to learn that He was begotten. But the manner of His generation we will not admit that even Angels can conceive, much less you. Shall I tell you how it was? It was in a manner known to the Father Who begat, and to the Son Who was begotten. Anything more than this is hidden by a cloud, and escapes your dim sight.
11 "Of one substance". "Substance" translates the Greek ουσία (ousia), which is related to the verb "to be". In Exod 3:13-24, God gives his name as "I AM". "Of one substance" is the technical word ομοούσιος (homoousios), which is not found in the Scripture. Some of the Fathers of the Council were concerned about this, but the word so irritated Arius that they could not pass up the opportunity of using it.
WHAT other reason can there be for their [the Arian party's] unwillingness to have the Son spoken of as “ὁμοούσιος,” of the same substance, with the Father, but that they are unwilling to confess Him the true Son of God? This is betrayed in the letter of Eusebius of Nicomedia [a leading Arian]. “If,” writes he, “we say that the Son is true God and uncreate, then we are in the way to confess Him to be of one substance (ὁμοούσιος) with the Father.” When this letter had been read before the Council assembled at Nicæa, the Fathers put this word in their exposition of the Faith, because they saw that it daunted their adversaries; in order that they might take the sword, which their opponents had drawn, to smite off the head of those opponents’ own blasphemous heresy.
AS for example, that great fundamental article of our Christian faith, upon which not only our religion, but our eternal salvation, depends, the divinity of our Blessed Saviour, is so plainly, so fully, so frequently asserted in Holy Writ, that the Church did for many years together believe, acknowledge, and preach it, only in Scripture-words, and needed not as yet any other words whereby to express it. But when it was once denied, and the Scripture-words so far abused, as that a quite contrary sense was extorted from them, then it was time for the Catholic Church to appear in its behalf: and being accordingly assembled in a general Council at Nice, she there determined that the Son is ομοούσιος τω Πατρί, of the same substance or essence with the Father. Which words she then used only for the clearer explication of the several places in Scripture, where the divinity of Christ is asserted. For Athanasius, who was present at the Council, saith, that the Fathers gathering the sense of the Scriptures concerning our Saviour, ειρήκασι το ομοούσιον, pronounced him to be ομοούσιος. And therefore, though the word was not in Scripture, they intended no more by it than what was there expressed in other words.
12 "For us men". Greek has two words for "man", anthropos ("human being") and aner ("male person"). Anthropos is the word used here. Modern translations try to be gender-neutral and say "For us", but the Greek stresses that Christ died for all human beings, not just "for us". "God will have all men to be saved, and to come to the knowledge of the truth" (1 Tim 2:4), though of course not all of them respond.
FOR Christ only, and no man else, merited remission, justification, and eternal felicity for as many as will believe the same; they that will not believe it, shall not have it: for it is no more but believe and have. For Christ shed as much blood for Judas, as he did for Peter: Peter believed it, and therefore he was saved; Judas would not believe, and therefore he was condemned; the fault being in him only, in no body else.
SO, too, the soul of man, unless through faith it have appropriated the gift of the Spirit, will have the innate faculty of apprehending God, but be destitute of the light of knowledge. That Gift, which is in Christ, is One, yet offered, and offered fully, to all; denied to none, and given to each according to the measure of his willingness to receive; its stores the richer, the more earnest the desire to earn them.
THE offering of Christ once made is the perfect redemption,Heb 10v11-18 propitiation,Rom 3v23-25 and satisfaction for all the sins of the whole world,1 Jn 2v1-3 both original and actual,1 Jn 1v9 and there is none other satisfaction for sin but that alone.Acts 4v12 Heb 10v18
DID not Christ die for all mankind? And is not that death said to be 'a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world'? All this is true: but it does not from hence follow that all men must be actually saved and absolved from their sins by virtue of His death. No; it is only they who apply to themselves the merits of His passion, by partaking duly of this Holy Sacrament, which is the proper means by which these blessings are conveyed to us, "whereby we are sealed to the day of redemption".
13 "Was made man". Greek has two words for "man", anthropos ("human being") and aner ("male person"). Anthropos is the word used here. Jesus's redemption embraces all human beings, male and female.
FOR the salvation and everlasting life pertaineth as well unto faithful women as it doth unto faithful men; for he suffered as well for the women, as he did for the men. God would have them both to be saved, the men and the women.
14 "Suffered". The Greek word παθόντα ("who suffered") is perhaps best rendered "who underwent his Passion", i.e. including his scourging, humiliation, crucifixion and also his death.
15 "According to the Scriptures". Not just "as the New Testament says" but "as the Old Testament foretold". Likewise, our Eucharist fulfils not only Christ's command, "Do this in memory of me", but also the Passover and other sacrifices of the ancient Jewish Temple, which foreshadowed it. Our Article says:
THE Old Testament is not contrary to the New;2 Tim 3v14-16 for both in the Old and New Testament everlasting life is offered to mankind byDeut 30v15 ChristDan 12v1-3 John 3v16, who is the only Mediator between God and man,1 Tim 2v5 Heb 12v22-24 being both God and man. Wherefore they are not to be heard which feign that the old fathers did look only for transitory promises.Rom 11v25-32
God's Covenant with the Jews is sure and certain. If Jesus is not the fulfilment of the Covenant with Abraham, the Eucharist - the cup of the New Covenant in his blood, promised to us by Jeremiah (Jer 31:31-34) - is an empty gesture, and Jesus is not our redeemer, because "salvation is from the Jews" (Jn 4:22).
16 "At the right hand of the Father". Jesus the God-man was taken up into heaven by a cloud, and was seen there in glory by Stephen the First Martyr (Acts 7:55-56).
AS it was typified in the old law, when the high-priest went on the day of expiation into the most holy place, he only carried some of the blood of his sacrifice with him, and sprinkling it about, he thereby made atonement and reconciliation for himself and the people (Lev 16:15-17): so Christ having offered up Himself in our nature for the sins of the world, He in the same nature entered into Heaven, and in it 'appeareth there in the presence of God for us,' (Heb 9:24) and thereby maketh atonement, reconciliation, and intercession for us; His body being there a standing monument of the great propitiation that He hath made for our sins.
So that God the Father having that always in His eye, is pleased to receive us into His grace and favour, only upon His Son's appearing so before Him in our behalf, and willing to have the merits of His death applied to us for our pardon and salvation. According as He prayed also when He was upon earth, 'Father, I will that they also whom Thou hast given Me be with Me where I am' (John 17:24). This intercession, I believe, Jesus Christ is continually making in Heaven for all His faithful people upon earth. For He was not only set there at first, but, as it is in the Creed, 'He sitteth at the right hand of God:' He sitteth there at this time, and at all times continually: and so never ceaseth to make intercession for us: but we may always say, 'He now appeareth in the presence of God for us'.
A further discussion of this, and how Christ can also be present with us in the Holy Sacrament of the Altar without leaving his Father's side, can be found at the end of the Communion service, at the Declaration on Kneeling (the "Black Rubric").
17 "And the Son". The Latin word Filioque was not in the creed originally, but crept into it from the early 9th century, during the Frankish Empire. Initially it was opposed by Pope Leo III, who indignantly caused silver tablets inscribed with the original creed to be placed on the tomb of St Peter.
By the 11th century, it was widespread and regarded as compulsory in the Roman world. The Eastern Churches refused to accept that the Bishop of Rome could unilaterally edit a creed which had been agreed by all at an Ecumenical Council, and broke off communion, a breach which remains to this day. The Church of England maintains the Filioque or Double Procession, but is comfortable with the Eastern position too.
BY the language of the apostle, the Spirit of God is the Spirit which is of God, saying, "The things of God knoweth no man but the Spirit of God. And we have received not the Spirit of the world, but the Spirit which is of God." (1 Cor. ii. 11,12.) Now the same Spirit is also called the Spirit of the Son, for "because we are sons, God hath sent forth the Spirit of his Son into our hearts:" (Gal.iv. 6.) the Spirit of Christ, "Now if any man have not the Spirit of Christ, he is none of his ;" (Rom. viii. 9.) even "the Spirit of Christ which was in the prophets:" (1 Pet. i. 11.) the Spirit of Jesus Christ, as the apostle speaks, "I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ." (Phil. i. 19.) If then the Holy Ghost be called the Spirit of God the Father because he proceedeth from the Father, it followeth that, being called also the Spirit of the Son, he proceedeth also from the Son.
18 "One Catholick and Apostolick Church". The omission of "Holy" from the original Nicene Creed is strange, especially as it is cheerfully included in the Apostles' Creed, and at Baptism the godparents are examined in the name of the child:
AND dost thou believe in the Holy Ghost; the holy Catholick Church; the Communion of Saints; the Remission of sins; the Resurrection of the flesh; and everlasting life after death?
Answer. All this I stedfastly believe.
Catholick and Apostolick. Queen Elizabeth I's Canons of 1571 stated:
THE Preachers chiefly shall take heed that they teach nothing in their preaching, which they would have the people religiously to observe and believe, but that which is agreeable to the Doctrine of the Old Testament and the New, and that which the Catholick Fathers and Ancient Bishops have gathered out of that Doctrine.
This same Catholick and Apostolick principle runs throughout the English Reformation.
WE, for our part, have learned these things of Christ, of the Apostles, of the devout fathers: and do sincerely, with good faith, teach the people of God the same.
BE sure no sober man but must acknowledge, it is more possible for himself, yea, and for any particular Church, to err, than it is for the universal Church to do so: and therefore it must needs be the safest way to use Scripture-words in such a sense as the universal Church hath always put upon them, and, by consequence, such words also, whereby the universal Church hath always expressed her sense of God's mind as revealed to us in Scripture; and to look upon them all as sound words, such as St. Paul here speaks of, such as will convey right and sound notions of the divine mysteries to our understandings.
REASON, and experience, and the direction of all wise men in the Church of God ancient and modern (the house of wisdom), Councils, reverend Fathers and writers, and our Church in particular, have directed and commanded us not to interpret Scripture in things of public concernment to the Church's rule of believing and doing, but as we find it interpreted by the Holy Fathers and Doctors of the Church, as they had received it from those before them.
NEW notions (in religion especially) are not comparable, generally speaking, to the old, proved, and tried. If any man interpreting Scripture in a new sense, pretends that his doctrine at least is old, being Scripture doctrine; he should be told, that his interpretation however is new, and very suspicious, because new, and so not likely to be Scripture doctrine.
19 "Holy-days... to be observed". Commentators are agreed that this has long been a neglected duty.
THE first reason of which was, lest the people should observe any such days as had been formerly kept, but were laid aside at the Reformation: and therefore the Bishops enquired in their visitations, whether any of their Curates bid any other days than were appointed by the new calendar. This danger is now pretty well over; there being no great fear of the people's observing superstitious holy-days. But there is still as much reason for keeping up the rubric, since now they are run into a contrary extreme, and, instead of observing too many holy-days, regard none; which makes it fit that the Curate should discharge his duty, by telling them beforehand what holy-days will happen, and then leaving it upon his people to answer for the neglect, if they are passed over without due regard.
THIS part of the Rubric was first inserted to prevent the people's observing such Holidays as had been introduced by popery, and were abrogated by the Reformation. And since the time that things have taken a different turn, it has been wisely retained to remind those of their duty, who are disposed to observe no Holidays or Fastingdays at all.
20 "Notice of Communion". There is an Exhortation set down following the Prayer for the Church Militant, which is designed to give advance notice of Holy Communion. You would think it ought to have been printed here. Not only is it not printed here, but it directs that it should be said after the Sermon and before the Offertory, i.e. neither here, nor where it is printed. It would seem that this is a genuine oversight in the Rubrics.
SUCH occasional disagreement it was hardly possible for the Reviewers of 1661 to escape. Principally with a view to accommodate the Presbyterians, they have in the place before us, modelled anew one part of the Rubric, altered another, transposed a third, expunged a fourth, and composed a fifth. Now who does not see that from such successive changes, obscurity, and even in some degree contrariety, must be expected to arise?
According to Shepherd, the Puritans felt that the Exhortations of the 1552 BCP immediately before the Prayer "Ye that do earnestly repent..." gave no time for preparation. It was therefore agreed by our Bishops that an Exhortation would be composed to give advance notice of the Communion by some days. Shepherd holds that the only proper place for this Exhortation is here, after the Creed and before the Sermon, along with all other official notices.
21 "Nothing shall be proclaimed &c".
AT this time also Briefs, Citations, and Excommunications are to be read. But nothing is to be proclaimed or published in the church during the time of divine service, but by the Minister: nor by him any thing but what is prescribed in the rules of the Common Prayer Book, or enjoined by the King, or by the Ordinary of the Place. All this was undoubtedly added, to prevent the custom that still too much prevails in some country churches, of publishing the most frivolous, unbefitting, and even ridiculous things in the face of the congregation.
22 "Sermon". You can find some remarks on preaching among my extracts from Anglican writers.
THE Preachers chiefly shall take heed that they teach nothing in their preaching, which they would have the people religiously to observe and believe, but that which is agreeable to the Doctrine of the Old Testament and the New, and that which the Catholick Fathers and Ancient Bishops have gathered out of that Doctrine.
WHOSOEVER thinketh himself tied to preach that which the Church ties him not to preach, not tied to preach that which it tieth him to preach; is in a fair way to edify the people to ruin, by improving an undue zeal to the dividing of the Church.
SO with respect to all ordinances [public worship] it is the same: what signifies my preaching, and your hearing, if the Spirit of God does not enlighten? Formal ministers can steal a sermon, and add a little out of their own heads, but a minister of the gospel cannot preach to purpose without the assistance of the Spirit of God, no more than a ship can sail without wind.
FOR what is it to preach every day, and to spend the time with words only, or with bitter invectives against certain trifles, and against superiors? Such sermons do not edify, but destroy, do not work in the hearts of the hearers faith and charity, but either contempt of religion, or else contempt of superiors, contempt of good orders, yea, hatred, malice, undiscreet wrath coloured with a pretence of zeal.
23 "Homilies set forth by authority". There are two Books of Homilies set forth by authority, those of 1547, largely by Archbishop Cranmer, and those of 1571, largely by Bishop Jewel. The titles of the Second Book are advertised in the Thirty-Nine Articles, at Article XXXV.
You can read the Books of Homilies (both volumes in one) online at Google Books.
BY this approbation of the two books of Homilies, it is not meant that every passage of scripture, or argument that is made use of in them, is always convincing, or that every expression is so severely worded, that it may not need a little correction or explanation: all that we profess about them, is only that they contain a godly and wholesome doctrine. This rather relates to the main importance and design of them, than to every passage in them.
