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.
