Feast of the TRINITY
IN Ancient Liturgies and Ritualists, we find this day lookt upon as
an Octave of Pentecost, or as Dominica vacans (of which Name is spoken
p. 219.) and that the observing of it as a Feast of the Trinity was of
later use, and more late in the Roman Church than in some other, (See Decretal
lib. 2. T. 9. De Feriis) And there were who objected, that because on each
day (and especially Sundays) the Church celebrates the praises of the Trinity,
in her Doxologies, Hymns, Creeds, &c. Therefore there was no need of
a Feast on one day for that which was done on each. But yet the wisdom
of the Church thought it meet, that such a Mystery as this, though part
of the 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.
Of the Sundayes after TRINITY till ADVENT.
THe Church hath now finished the celebration of the high Festivals and
thereby run, as it were, through a great part of the Creed, by setting
before us in an orderly manner the highest Mysteries of our Redemption
by Christ on earth, till the day he was taken up into Heaven, with the
sending down of the Holy Ghost at Pentecost. Now after she hath in consequence
and reflexion upon these Mysteries, broke out into a more solemn and special
Adoration of the Blessed Trinity, she comes according to her Method in
the Intervals of great Feasts (of which see [above]) to use such Epistles,
Gospels, and Collects, as suit with her holy affections and aims at this
season. Such, namely, as tend to our edifying, and being the living Temples
of the Holy Ghost our Comforter with his Gifts and Graces; that having
Oyl in our Lamps, we may be in better readiness to meet the Bridegroom
at his second Advent or coming to judgment. And this done in the remaining
Sundaies till Advent, which in their Services are, as it were, so many
Eccho's and Reflexions upon the Mystery of Pentecost (the life of the Spirit)
or as Trumpets for preparation to meet our Lord at his second coming. Which
will be more manifest if we take a general view of the Gospels together,
and afterwards of the Epistles and Collects.
The GOSPELS for this time, according to the method which hath before
been declared, are of the holy Doctrine, Deeds and Miracles of our Saviour,
and so may singularly conduce to the making us good Christians, by being
followers of Christ, and replenished with that Spirit which he both promised
and sent, and for which the Church lately kept so great a solemnity: For
to be charitable, heavenly-minded, repentant, merciful, humble, peaceable,
religious, compassionate and thankful, to trust in God and abound with
such spiritual qualities, are the Lessons taught us by our Lord in these
Gospels; and that not only by word and deed, but many miracles also, for
divers Gospels are of such, and tend much to our edifying. From his healing
of the sick, and going about doing good, we may learn to employ that power
and ability we have in works of mercy and goodness. He that raised the
dead, and did such mighty works, can be no other, we may be sure, than
God and Man, the Saviour of the world, and able to protect us, even against
death it self, to raise our bodies from the dust, and glorifie them hereafter.
Thus we have in general the intent of these Gospels (as may easily appear
by particular observation) and withal, how pertinent they are to the time.
And with them the Church concludes her Annual course of such readings,
having thereby given us (and in such time and order as most apt to make
deep impression) the chief matter and substance of the four Evangelists.
True it is, that in ancient Rituals, and particularly in S. Hieromes
Comes (or Lectionarius) where we find this same order of Epistles and Gospels
(See Pamelii Liturg. Eccles. Lat. T. 2.) there are some other besides these
which our Church useth, as for Wednesdays, Fridaies and other special times
and Solemnities. But these for Sundaies and other Holy-daies, which are
retained by our Church, are so well chosen for the fitness, variety and
weightiness of the matter, and out of that Evangelist that delivers it
most fully, that the chiefest passages of all the Evangelists are hereby
made known and preached to us; and what we meet not with here is abundantly
supplied by the daily Second Lessons. And the like also may be said concerning
the Epistles.
In the EPISTLES for this time there is an Harmony with the Gospels,
but not so much as some have thought in their joynt propounding of particular
considerations, and those several and distinct, as the daies they belong
to (for that belongs to more special solemnities) but rather as they meet
all in the common stream, the general meditation and affection of the season.
We may therefore observe, that as all the Gospels for Sundaies since
Easter day hitherto are taken out of the beloved Disciple S. John, who
therein gives us many of the last and most tender and affectionate words
of our dear Lord before his Passion and Ascension; his promising of a Comforter
bidding them not fear, bequeathing his peace to them, and the like: so
now the two first Epistles are taken (and most fitly) out of the same Apostle,
who therein minds us with much earnest affection of that spirit which our
Lord promised for our Comforter, and of the great effect and sign of it,
the love of one another: If, saith he, we love one another, God dwelleth
in us, and his love is perfect in us: Hereby know we that we dwell in him,
and he in us, because he hath given us of his Spirit. And the Epistle for
the second Sunday exhorteth us in like manner, To love one another as he
gave commandment, and he that keepeth his Commandments dwelleth in him,
and he in him; and hereby we know that he abideth in us, even by the Spirit
which he hath given us. In the Epistle for the third Sunday, we are put
in mind by S. Peter of submission, and being humble, (for God gives grace
to such) of sobriety, watching, faith and patience in affliction, with
an exhortation to cast our care upon God, who cares for us, and shall perfect,
settle, strengthen and stablish us, which is according to what Christ said,
That he would not leave us Comfortless. The fourth Epistle is out of Rom.
8. and is a comfort against afflictions, as not worthy of that glory which
shall be shewed upon us, provided we be such as they whom the Apostle there
speaks of, who had received the first-fruits of the Spirit. The Epistle
for the fifth being taken out of S. Peter, exhorts us to Love, Peace, Innocence
and such spiritual affections; and if any trouble us, not to be afraid,
but to sanctifie the Lord God in our hearts. The rest of the Epistles for
all the days following, relate much to the same business, as newness of
life, and all the fruits and gifts of Gods holy Spirit, and as a particular
insight will sufficiently manifest. But being not the first that are used
in this season, they seem to have been chosen with more indifferency, for
they are taken out of S. Paul, and keep the very order of his Epistles,
and the place they have in each Epistle. For of them the first are out
of the Epistle to the Romans, and (so in order) the next out of the Epistles
to the Corinthians (first and second) Galatians, Ephesians, Philippians,
and Colossians, for so far the Order reacheth till the time of Advent.
Only two of the Sundaies (the 18. and 25.) do vary from this method in
the choice of their Epistles, and there is reason for both.
And first, for the 25. or last Sunday the reason is manifest: for it
being lookt upon as a kind of preparative or fore-runner of Advent, as
Advent is to Christmas (and in S. Ieromes Lectionarius it is comprized
within the time of Advent) an Epistle was chosen not as hapned according
to the former method, but such an one as prophesied of Christs Advent or
Coming; for that plainly appears in This out of Ieremy, Behold the time
cometh saith the Lord, that I will raise up the righteous branch of David,
which King shall bear rule, and he shall prosper with wisdom, and shall
set up Equity and Righteousness again in Earth. The like Prophesie is implyed
in the Gospel, and applyed to Jesus in the words of the people when they
had seen his miracle. This is of a truth the same Prophet that should come
into the world. And therefore when there are either more or fewer Sundays
than 25 between Trinity and Advent, if we so dispose of the Services as
always to make use of this for the last of them, it will be agreeable to
reason and exemplary practice, and that from time of old, for we find such
a Rule in Micrologus an ancient Ritualist. The other Sunday that follows
not the method of the rest, is the 18. after Trinity; for its Epistle is
taken out of the first to the Corinthians, not out of that to the Ephesians,
as other are for the Sundayes that go next before and after. This seems
to be occasioned by a particular circumstance for which a fit Epistle was
to be found out, though it were not taken out of its place in the usual
order, and that was the Ordination of Ministers; for the understanding
of which, and the ancient care about Ordinations, it will not be amiss
to be somewhat the larger. We may therefore note that what was said of
Collects is true also of this order of Epistles and Gospels, that it comes
down to us from Ancient Times, as appears by S. Hieromes Lectionarius above
mentioned, and other old Liturgists and Expositors. And by them we find
that it was the Custome of old to have proper Services for Wednesdays,
Fridays, and Saturdayes in each Ember-week, and then followed (as with
us) the conferring of Holy Orders. But care being taken that the Ordination
should be performed after continuance the same day in Prayer and fasting,
and yet be done upon the Lords day also; and because by ancient Canon that
day was not to be fasted, they therefore took this course, to perform it
on Saturday (it being one of the Ember Fasts) and yet in the Evening of
it, for that time was accounted as belonging to the Lords day following;
or if they would continue so long fasting, to do it early in the morning
following. See Leo Epist. 81. ad Diosc.
In regard therefore that this was accounted a Sundays work, and that
there had been so much Exercise and Fasting on Saturday, the Sunday following
had no publick Office, and was therefore called Dominica Vacat (or Vacans)
a vacant Sunday. But it was afterwards thought better not to let that day
pass in that manner, nor to continue so long and late on Saturday in such
Abstinence and Exercise; and therefore the Ordination came to be dispatcht
sooner on Saturday, and the Sunday following had a Service said on it,
which at first for some time was borrowed of some other days, but afterwards
One was fixt, being fitted to the day or season with some respect in the
frame of it to the Ordination at that time. For although there were peculiar
Readings, Rites and Prayers for the Ordination it self (as there is also
in our Church much resembling the ancient Form,) yet besides that, in the
general Service of the day, some reflexion was made on the business of
Ordination.
Only the Vacant Sunday for the Ember week in September had no constant
peculiar Service; for being fixt to a certain time of that Month, it chanceth
that the said Sunday sometimes is the 18. after Trinity, sometimes the
17. or sooner, as Easter falls out; and accordingly takes the service of
the 18. Sunday, or some other before it, as it happens to be that year.
But of old after other Vacant days had their proper Services, this day
continued for some while to make use of borrowing; so Berno and Micrologus
say it was in their times: and what Service can we think could be more
useful for that purpose, than this of the 18th Sunday, especially if we
consider it with all the accessaries it had then?
In ancient Rituals, as S. Hieromes Lectionarius, S. Gregories Antiphonarius,
Liber Sacramentorum, &c. we find the service of Ember week placed immediately
before that of this Sunday, and the chief reason to be this aforesaid,
their affinity of matter. Rupertus Tuitiens. in his 12. Book De Divin.
Officiis, and 18. Chap. is very copious in shewing, how much the office
of this day (in that largeness it then had) concern'd them that had the
cure of souls: and Berno Augiens. in his 5. Chap. is as large in shewing
how well it might serve in that regard for a supplement to the Vacant Sunday.
All which considered, and withal that the usual order of the Epistles from
5. to the 25. was changed only in This, and that according to the course
of Easter, the Ordination falls on this Sunday, or some other before it,
we may very probably conclude that the choice of this Epistle (and Gospel
also) was with design to exercise our meditations somewhat on the Ordination
this day celebrated, or not long before it. And hereby a good ground was
given to the Preacher in his Sermon (for that was usually upon the Readings
of the day) to declare in a fit season the duty of Pastors and their flocks,
according as he saw occasion.
The Epistle is a Thanksgiving in behalf of the Corinthians for the grace
of God which was given them by Jesus Christ: It appears by what the Apostle
saith of them in divers places, that they had been taught by many learned
Instructers, and that many of them had much profited, and abounded in many
spiritual gifts: And such gifts are here mentioned as are specially requisite
for them that are Ordained to be Spiritual Guides, as the being enriched
in all utterance, and in all knowledge, and being behind in no good gift.
And the Gospel is of our Saviours answering a question of a Doctor of the
Law, of his silencing both Pharisees and Sadduces by his doctrine and questions:
whereby he shews how those whom he sends on Divine Messages should be qualified,
how able to speak a word in due season, to give a reason of their faith,
and to convince gain-sayers. This is the Gospel in the ancient Lectionary
above mentioned; and though some Churches use other, yet we may observe
that they are all very appliable to this occasion. And the old Anthems
or Versicles for the day S. Greg. Antiphonary (which are to be found most
of them in some Latin Services) are herein most express: desiring of God,
That his Prophets may be found faithful; and speaking of being glad of
going into the house of God, Bringing presents, coming into his Courts,
&c. Of telling out among the Heathen that the Lord is King; Of Moses
hallowing an Altar, and offering Sacrifices, ascending into the Mount,
praying for the people, of Gods shewing himself to him, &c.
It is true, that other Ordination-Sundays relate principally (as is
most meet) to the chief Meditations of those special seasons wherein they
fall, but yet therein we may find matter very pertinent to this occasion.
How fit the Service of Trinity Sunday is in this regard, hath already been
declared, nor could any season have been more aptly chosen for this occasion.
In that of Lent the Epistle tells us what holiness of life is required
in all, and therefore certainly in them whom God hath called to such an
holy profession: and that saying of Christ (in the Gospel for the same
day) that he was sent to the lost sheep, &c. may mind them of their
duty who are sent by him to be Pastors of his flock. The like Advertisements
they may gather from both Epistle and Gospel of the Sunday of Ordination
in time of Advent as may be obvious to view. And no less proper is that
Epistle, which the Lectionary and some Churches appoint for the same day:
Let a man, saith the Apostle there, thus wise esteem us, even as the Ministers
of Christ, and Stewards of the Secrets of God. Furthermore it is required
of Stewards that a man be found faithful. Which Epistle with us, and some
other Churches, is applyed to the Sunday next before this, changing place
with another Epistle, not unfit for this occasion, and more fit to come
next to Christmas: For by those words in it, The Lord is even at hand,
it may excite us to such a preparation for the Feast of Christs coming
in the flesh, as may prepare us for that other coming in glory which we
look for.
Thus have we taken a view of these Epistles and Gospels, and upon occasion
also of those which are used after Ordinations, and somewhat also of the
time when holy Orders were given. Our Church herein keeps to the day that
is most proper: and that is to the Sunday which next follows the Ember
Fast. A day on which Christ bestowed his Spirit upon his Apostles, gave
them their Commission and many wonderful gifts for the good of the Church.
For this and other reasons doth Leo shew, how congruous the Lords day is
for such a work. Besides this may be added, that a business of such consequence
being done upon such a day, is attended with more solemnity and presence
of the Congregation. See the discourse of Ember weeks, and Leo Epist. 81.
ad Diosc.
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 [above]) 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, [above]. 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.
