of Common prayer or Divine service as appeareth by the ancient Liturgies of the Greek and Latine Churches This was done as for other great causes so likewise for retaining an uniformity in Gods worship a thing most beseeming them that are of one and the same profession For by the form that is kept in the outward worship of God men commonly judge of Religion If in that there be a diversity strait they are apt to conceive the Religion to be diverse Wherefore it were to be wished that the whole Church of Christ were one as well in form of publick worship as in doctrine And that as it hath but one Lord and one Faith so it had but one heart and one mouth This would prevent many schismes and divisions and serve much to the preserving of unity But since that cannot be hoped for in the whole Catholick Christian Church yet at least in the Churches that are under the protection of one Soveraigne Prince the same ought to be endeavoured It was not the least part of our late Soveraigne King JAMES of blessed memory his care to work this uniformity in all his Dominions but while he was about to do it it pleased God to translate him to a better kingdome His Majestie that now raigneth and long may he raigne over us in all happinesse not suffering his Fathers good purpose to fall to the ground but treading the same path with the like zeal and pious affection gave order soon after his coming to the Crown for the framing of a Book of Common prayer like unto that which is received in the Churches of England and Ireland for the use of this Church After many lets and hindrances the same cometh now to be published to the good we trust of all Gods people and the increase of true piety and sincere devotion amongst them But as there is nothing how good and warrantable soever in it self against which some will not except so it may be that exceptions will be taken against this good and most pious work and perhaps none more pressed then that we have followed the Service book of England But we should desire them that shall take this exception to consider that being as we are by Gods mercie of one true profession and otherwise united by many bonds it had not been fitting to vary much from theirs our especially coming forth after theirs seeing the disturbers of the Church both here and there should by our differences if they had been great taken occasion to work more trouble Therefore did we think meet to adhere to their form even in the festivals and some other rites not as yet received nor observed in our Church rather then by omitting them to give the Adversary to think that we disliked any part of their service Our first Reformers were of the same minde with us as appeareth by the ordinance they made that in all the Parishes of this Realm the Common-prayer should be read weekly on Suâ—daies and other Festival dayes with the Lessons of the old and new Testament conform to the order of the book of Common prayer meaning that of England for it is known that divers years after we had no other order for common prayer This is recorded to have been the first head concluded in a frequent Councel of the Lords and Barons professing Christ Jesus We keep the words of the history Religion was not then placed in rites and gestures nor men taken with the fancie of extemporary prayers Sure the publick worship of God in his Church being the most solemn action of us his poor creatures here below ought to be performed by a Liturgie advisedly set and framed and not according to the sudden and various fancies of men This shall suffice for the present to have said The God of mercy confirm our hearts in his truth and preserve us alike from prophanenesse and superstition Amen Of Ceremonies why some be abolished and some reteined OF such Ceremonies as be used in the Church and have had their beginning by the institution of man some at the first were of godly entent and purpose devised and yet at length turned to vanity and superstition some entred into the Church by undiscreet devotion and such a zeal as was without knowledge and for because they were winked at in the beginning they grew daily to more and more abuses which not only for their unprofitablenesse but also because they have much blinded the people and obscured the glory of God are worthy to be cut away and clean rejected Other there be which although they have been devised by man yet is it thought good to reserve them still as well for a decent order in the Church for the which they were first devised as because they pertein to edification whereunto all things done in the Church as the Apostle teacheth ought to be referred And although the keeping or omitting of a Ceremony in it selfe considered is but a small thing yet the wilfull and contemptuous transgression and breaking of a common order and discipline is no small offence before God Let all things be done among you saith Saint Paul in a seemly and due order The appointment of the which order pertaineth not to private men therefore no man ought to take in hand nor presume to appoint or alter any publick or common order in Christs Church except he be lawfully called and authorized thereunto And whereas in this our time the mindes of men are so divers that some think it a great matter of conscience to depart from a piece of the least of their Ceremonies they be so addicted to their old customes and again on the other side some be so new fangled that they would innovate all things and so despise the old that nothing can like them but that is new It was thought expedient not so much to have respect how to please and satisfie either of these parties as how to please God and profit them both And yet lest any man should be offended whom good reason might satisfie here be certain causes rendred why some of the accustomed Ceremonies be put away and some reteined and kept still Some are put away because the great excesse and multitude of them hath so increased in these latter dayes that the burden of them was intollerable whereof Saint Augustine in his time complained that they were growen to such a number that the state of a Christian people was in worse case concerning the matter then were the Jews And he counselled that such yoke and burden should be taken away as time would serve quietly to do it But what would saint Augustine have said if he had seen the ceremonies of late dayes used among us whereunto the multitude used in his time was not to be compared This our excessive multitude of ceremonies was so great and many of them so dark that they did more confound and darken then declare and set forth Christs benefits unto us And besides this Christs Gospel
to come to the blessed Laver was first to learn it not a man of them nor any other author of reputation giving the least hint of it as any parcel of the Liturgy As to the antient names by which it was called there occur first Regula fidei the Rule of faith used by Tertullian then Symbolum fidei the symbol of Faith as Cyprian very often sometimes confessio fidei the confession Faith The Creed here inserted passeth under the Title of the Apostles Creed supposed by many to have been composed by the Apostles when they were about to disperse themselves into their several walks to be the summary of their Faith every Apostle collating one Article his share to the frame But our Church did not confide in this Relation and therefore hath delivered her self very sparingly in these saving terms Symbolum quod vulgo Apostolorum dicitur the Creed which is vulgarly denominated from the Apostles And learned Vossius hath evidently proved it is a vulgar error and that really the Apostles made no such Creed His arguments are first there is not the least syllable witnessing any such Creed made by them neither in the Acts of the Apostles nor in their Epistles Secondly amongst all the Ecclesiastical writers not a man mentions it Thirdly that if any such Creed had been made by the Apostles the Antient Fathers of the Church would never have presumed or attempted to contrive so many several confessions but would have acquiesced in this Fourthly if this Creed had been delivered totidem verbis by the Apostles there would not have appeared in several Churches such variety of confessions with such Additions such omissions of Articles as the year 400. represents many instances where-of he gives in comparing the three Creeds of Rome Aquilegia and the East as Ruffinus renders them But whereas that judicious man takes exception against the word Catholick in the Article of the Holy Catholick Church and yields this reason Apostolorum aetate nondum obtinebat consuetudo ut Christiani dicerentur Catholici In the Apostolical age custome had not yet prevailed to call Christians Catholicks That assertion being negative is tenant only by courtesie and were it precisely true yet can it not be rationally deduced from thence that the word Catholick was not in that age applied to the Church especially there being Record extant to the contrary For Ignatius who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversed familiarly with the Apostles tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Jesus Christ is there is also the Catholick Church In the right he is confident I am Catholicae nomen apponi caepit ut Ecclesia quae toto orbe obtineret distingueretur à conventiculis haere-ticorum The word Catholick began to be annext that the Church over spreading all the earth might be severed from the Conventicles of hereticks And so Clemens Alexandrinus 120. years before the Nicene Councel clearly applieth it for speaking of those Hereticks of the primitive times he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all their Conventicles were juniors to the Catholick Church which having demonstrated by evident reasons at length he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supereminently and by way of excellence we say the Primitive and Catholick Church is one to which perhaps that Article of the Constantinopolitan Creed alluded I believe one Catholick and Apostolick Church for Apostolick and Primitive are in that application Convertibles If then the word Catholick entred upon this account viz. as a mark of difference to separate the true Church from the Conventicles of Hereticks and such conventicles there were whereof there is no doubt in the Apostles days the inference is spontaneously consequent that in that early age it might be entertained But to return to the Creed if it was not framed by the Apostles how came it to derive denomination from them my answer is because it is an excellent epitome of their Doctrine and contrived in a neer resemblance to their own Language or rather because a great part of it was probably digested by the Apostolick Church though some Articles were added by after times So the great Creed is called the Nicene though many things were affixt to it by the Councel of Constantinople and some things since For certain it is the Primitive Church not farr distant from the Apostolick age had a Creed resembling this of the Apostles as to most particulars and the substance of the Articles though with some syllabical variations as it is evident by Tertullians Regula fidei which he renders thus A Belief in one God Allmighty Creator of the world and his Son Jesus Christ born of the Virgin Mary crucified under Pontius Pilate raised again the third day received up into heaven sitting there now at the right hand of his Father who shall come again to judge both the quick and the dead at the Resurrection of their flesh Where the Articles concerning the Holy Ghost and the Church being omitted they are to be supplied from the forme of Catechizing then in use which was in truth a Creed So Cyprian si aliquis illud opponit eandem legem Novatianum tenere quam Catholica Ecclesia tenet eodem quo nos Symbolo baptisare But some will say Novatian holds the same rule of faith with the Catholick Church baptiseth with the profession of the same Creed With the rehersal then of the Creed they were baptized sub tribus nominibus testatio fidei pignoratur the testification of our faith is made under three sacred names saith the same Tertullian and thence inferreth necessariò adjicitur Ecclesiae mentio quoniam ubitres id est Pater filius spiritus Sanctus ibi Ecclesia quae trium corpus est Of necessity the mention of the Church must follow for where these three are the Father Sonne and Holy Ghost there is the Church the body of all three Which perhaps was Ignatus his meaning when he said where Jesus Christ is there is the Catholick Church This is also further made out by Cyprian who lived not long after Tertullian and an African too for mentioning a forme of interrogation taken out of the Baptismal Symhol he renders it thus Credis in viâ—anâ— aeternam remissionem peccatorum per sanctam Ecclaesiam i. e. Doest thou believe eternal life and forgiveness of sins by the holy Church where there is not only mention of the holy Church and of forgiveness of sins but also of life everlasting which learned Vossius will have to be an additional article after Russinus his time True it is what he saith out of Hierome Omne Christiani dogmatis Sacramentum carnis resurrectione concluditur All the mysteries of the Christian faith were then terminated in the Resurrection of the flesh and so Tertullian concludeth his rule of faith but yet that notwithstanding the Article of life everlasting might be as by S. Cyprian it is clear it was not no new addition but represented in a
others appropriated to dayes of solemn celebration or dispersed abroad in the several offices of our Church are for the greater part borrowed from the Sacramentary of Gregory the great and where others are omitted it is upon this account because they conteined something edifying towards the invocation of Saints CHAP. IIII. An order for Evening prayer Throughout the Year Scotch Lit. After the sentences Exhortation Confession and Absolution as is appointed at Morning Prayer the Presbyter shall say or sing The priest shall say OUR father which art in heaven hallowed be thy name Thy kingdom come Thy will be done in earth as it is in heaven Give us this day our dayly bread And forgive us our trespasses as we forgive them that trespasse against us And lead us not into temptation But deliver us from evil Scot. Lit. for thine is the kingdome the power and the glory for ever and ever Amen Then likewise he shall say O Lord open thou our lips Answer And our mouth shall shew forth thy praise Priest O God make speed to save us Answer O Lord make hast to help us Priest Glory be to the Father and to the Son c. As it was in the beginning is now c. Praise ye the Lord. Answer Scot. Lit. The Lord be praised Then Psalms in order as they be appointed in the Table for Psalmes except there be proper Psalms appointed for that day Then a Lesson of the old Testament as is appointed likewise in the Kalender except there be proper Lessons appointed for that day After that Magnificat in English as followeth MY soul doth magnifie the Lord c. Luke 1. Glory be to the Father and to the Son c. As it was in the beginning is now c. Or else this Psalm OSing unto the Lord a new song Psalm 98. Glory be to the Father and to the Son c. As it was in the beginning is now c. Then a Lesson of the new Testament And after that Nunc dimittis in English as followeth LOrd now lettest thou thy servant depart in peace according to thy word c. Glory be to the Father and to the Son c. As it was in the beginning is now c. Or else this Psalm GOd be merciful unto us c. Psalm 47. Glory be to the Father and to the Son and to the holy Ghost As it was in the beginning is now and ever shall be world without end Amen The Common Prayer 1. B. of Edw. 6. Then shall follow the Creed with other Prayers as is before appointed at Morning Prayer after Benedictus And with three Collects First of the day The second of peace Third for aid against all perils as hereafter followeth Which two last Collects shall be dayly said at Evening prayer without alteration Then the suffrages before assigned at Mattins the Clerk kneeling likewise with three Collects c. The second Collect at Evening Prayer O God from whom all holy desires all good counsels and all just works do proceed give unto thy servants that peace which the world cannot give that both our hearts may be set to obey thy commandments and also that by thee we being defended from the fear of our enemies may passe our time in rest and quietnesse through the merits of Jesus Christ our Saviour Amen The third Collect for aid against all perils LIghten our darkness we beseech thee O Lord and by thy great mercy defend us from all perils and dangers of this night for the love of thy onely Son our Saviour Jesus Christ. Amen Scot. Lit. Then shall follow the prayer for the Kings Majesty with the rest of the Prayers at the end of the Letany to the Benediction Common Prayer 1 B. of Edw. 6. In the Feasts of Christmas the Epiphany St. Mathy Easter the Ascension Pentecost St. John Baptist. St. James St. Bartholomew St. Matthew St. Simon and Jude St. Andrew and Trinity Sunday shall be sung or said immediately after Benedictus this confession of our Christian faith Scot. Lit. the Presbyter and all the people standing In the Feasts of Christmas the Epiphany Easter Ascension Penrecost and upon Trinity Sunday shall be sung or said immediately after Benedictus this confession of our Christian faith WHosoever will be saved before all things it is necessary that he hold the Catholick faith Which faith except every one do keep holy and undefiled without doubt he shall perish everlastingly And the Catholick faith is this that we worship one God in trinity and Trinity in unity Neither confounding the persons nor dividing the substance For there is one person of the Father another of the Son and another of the holy Ghost But the Godhead of the Father of the Son and of the holy Ghost is all one the glory equal the majesty coeternal Such as the Father is such is the Son and such is the holy Ghost The Father uncreate the Son uncreate and the holy Ghost uncreate The Father incomprehensible the son incomprehensible and the holy Ghost incomprehensible The Father eternal the son eternal and the holy Ghost eternal And yet they are not three eternals but one eternal As also there be not three incomprehensibles not three uncreated but one uncreated and one incomprehensible So likewise the Father is almighty the son almighty and the Holy Ghost almighty And yet they are not three almighties but one almighty So the Father is God the son is God and the holy Ghost is God And yet are they not three Gods but one God So likewise the father is Lord the son Lord the holy ghost Lord. And yet not three Lords but one Lord. For like as we be compelled by the Christian verity to acknowledge every person by himself to be God and Lord So are we forbidden by the Catholick Religion to say there be three Gods or three Lords The Father is made of none neither created nor begotten The son is of the Father alone not made nor created but begotten The holy Ghost is of the father and of the son neither made nor created nor begotten but proceeding So there is one father not three fathers one son not three sons one holy Ghost not three holy Ghosts And in this Trinity none is afore or after other none is greater or lesse then other But the whole three persons be coeternal together and coequal So that in all things as is aforesaid the Unity in Trinity and the Trinity in Unity is to be worshipped He therefore that will be saved must thus think of the Trinitie Furthermore it is necessary to everlasting salvation that he also beleeve rightly in the incarnation of our Lord Jesus Christ. For the right faith is that we beleeve and confesse that our Lord Jesus Christ the son of God is God and man God of the substance of the father begotten before the worlds and man of the substance of his mother born in the world Perfect God and perfect man of a
hath vouchâ—aâ—ed to call to his holy baptisme and to be made members of his body and of his holy congregation therefore thou cursed spirit remember thy sentence remember thy judgement remember the day to be at hand wherein thou shalt burn in fire everlasting prepared for thee and thy Angels And presume not hereafter to exercise any Tyrany towards these Infants whom Christ hath bought with his most precious blood and by this his holy Baptisme calleth to be of his flock Then shall the Priest say The Lord be with you The people And with thy spirit The Minister Hear now the Gospel written by St. Mark AT a certain time they brought children unto Christ that he should touch them and his disciples rebuked those that brought them But when Jesus sow it he was displeased and said unto them suffer little Children to come unto me and forbid them nor for to such belong the kingdome of God Uerily I say unto you whosoever doth not receive the kingdom of God as a little childe be shall not enter therein And when he had taken them up in his armes he put his hands upon them and blessed them After the Gospel is read the Minister shall make this brief exhortation upon the words of the Gospel FRends you hear in this gospel the words of our saviour Christ that be commanded the children to be brought unto him how he blamed those that would have kept them from him how be exhorteth all men to follow their innocency You perceive how by his outward gesture and deed he declared his good will toward them For he unbraced them in his armes he laid his hands upon them and blessed them Doubt not ye therefore but earnestly beleeve that he will likewise favourably receive these present infants that he will imbrace them with the armes of his mercy that he will give unto them the blessing of eternal life and make them partakers of his everlasting kingdome Wherefore we being thus perswaded of the good will of our heavenly father toward these infants declared by his son Jesus Christ and nothing doubting but that he favourably alloweth this charitable work of ours in bringing these children to his holy baptisme let us faithfully and devoutly give thanks unto him and say 1 B. of Edw. 6. And say the prayer which himself hath taught and in declaration of our faith let us recite also the articles contained in our Creed Here the Minister with the Godfathers and Godmothers and people present shall say Our Father which art in heaven hallowed be c. And then shall say openly I beleeve in God the Father Almigihty c. Then shall he adde also this prayer ALmighty and everlasting God heavenly Father we give thee humble thanks that thou hast vouchsafed to call us to the knowledge of thy grace and faith in thee Encrease this knowledge and confirm this faith in us evermore give thy holy spirit to these infants that they may be born again and be made heires of everlasting salvation through our Lord Jesus Christ who liveth and reigneth with thee and thy holy spirit now and for ever Amen Then the Minister shall speak unto the Godfathers and Godmothers on this wise WE beloved friends ye have brought these children here to be baptised ye have prayed that our Lord Jesus Christ would vouchsafe to receive them to lay his hands upon them to blesse them to release them of their sins to give them the kingdom of heaven and everlasting life Ye have heard also that our Lord Jesus Christ hath promised in his Gospel to grant all these things that ye have prayed for Which promise he for his part will most surely keep and perform Wherefore after this promise made by Christ these infants must also faithfully for their part promise by you that be their suerties that they will forsake the devil and all his works and constantly beleeve Gods holy word and obediently keep his commandments  1 B. of Edw. 6. Then shall the Minister demande H of the Godfathers and Godmothers these questions following Then shall the Priest demand of the childe which shall be first baptised these questions following first naming the childe and saying I Doest thou forsake the devil and all his works the vain pomp and glory of the world with all covetous desires of the same the carnal desires of the flesh so that thou wilt not follow nor be led by them N. Doest thou forsake the devil and all his works  Answer  I forsake them  Minister Answer Doest thou forsake the vain pomp and glory of the world with all the covetous desires of the same I forsake them all Answer  I forsake them Minister Doest thou beleeve in God the Father almighty maker of heaven and earth And in Jesus Christ his onely begotten Son our Lord And that he was conceived by the holy ghost born of the Nirgin Mary that he suffered under Pontius Pilate was crucified dead and buried that he went down into hell and also did rise again the third day that he ascended into heaven and â—itteth at the right hand of God the Father Almighty and from thence shall come again at the end of the world to judge the quick and the dead And doest thou beleeve 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 beleeve Minister Wilt thou be baptised in this faith Answer That is my desire Minister Dost thou forsake the carnal desires of the flesh so that thou wilt not follow nor be led by them Answer I forsake them Minister Doest thou beleeve in God the Father Almighty maker of heaven and earth Answer I beleeve Minister Dost thou beleeve in Jesus Christ his onely begotten son our Lord c. Answer I beleeve Minister Doest thou beleeve in the holy Ghost the holy Catholick Church the Communion of saints remission of sins Resurrection of the flesh and everlasting life after death Answer I believe Minister What is thy desire Answer Baptisme Minister wilt thou be baptised Answer I will 1 B. of Edw. 6. The water in the Font shall be changed every moneth once at the least and afore any childe be baptised in the water so changed the Priest shall say at the font these prayers following O most merciful God our Saviour Jesus Christ who hast ordeined the element of water for the regeneration of thy faithful people upon whom being baptised in the river of Jordan the holy Ghost came down in the likenesse of a dove send down we beseech thee the same thy holy spirit to assist us and to be present at this our invocation of thy holy name Sanctifie †this fountain of Baptisme thou that art the sanctifier of all things that by the power of thy word all those that shall be baptised therein may be spiritually regenerated and made the children of everlasting adoption Amen
the articles conteined in our Creed Here the Minister with the Godfathers and Godmothers shall say Our father which art in heaven c. Then shall the Minister demand the name of the childe which being by the Godfathers and Godmothers pronounced the Minister shall say Doest thou in the name of this child forsake the devil and all his works the vain pomp and glory of the world with all the covetous desires of the same the carnal desires of the flesh and not to folow and be led by them Answer I forsake them all Minister Doest thou in the name of this childe professe this faith to beleeve in God the father almighty maker of heaven and earth and in Jesus Christ his onely begotten son our Lord and that he was conceived by the holy Ghost born of the Uergin Mary that he suffered under Pontius Pilate was crucified dead and buried that he went down into hell and also did rise again the third day that he ascended into heaven and siteth at the right hand of God the father almighty and from thence he shall come again at the end of the world to judge the quick and the dead And do you in his name beleeve in the holy ghost The holy Catholick Church the Communion of saints The remission of sins Resurrection and everlasting life after death Answer All this I stedfastly beleeve Let us pray ALmighty and everlasting God heavenly father we give thee humble thanks for that thou hast vouchsafed to call us to the knowledge of thy grace and faith in thee increase this knowledge and confirm this faith in us evermore Give thy holy spirit to this infant that he being born again and being made heire of everlasting salvation through our Lord Jesus Christ may continue thy servant and attain thy promise through the same our Lord Jesus Christ thy son who liveth and reigneth with thee in the unity of the same holy spirit everlastingly Amen Then shall the Minister make this exhortation to the Godfathers and Godmothers FOr as much as this childe hath promised by you to forsake the devil and all his works to beleeve in God and to serve him you must remember that it is your part and duty to see that this infant be taught so soon as he shall be able to learn what a solemn vow promise and profession he hath made by you And that he may know these things the better ye shall call upon him to hear Sermons and chiefly you shall provide that he may learn the Creed the Lords prayer and the ten Commandments in the English tongue and all other things which a Christian ought to know and beleeve to his souls health and that this childe may be vertuously brought up to lead a godly and Christian life remembring alway that Baptisme doth represent to us our profession which is to follow the example of our Saviour Christ and be made like unto him that as he died and rose again for us so should we which are baptised die from sin and rise again unto righteousnesse continually mortifying all our evil and corrupt affections and dayly proceeding in all virtue and godlinesse of living And so forth as in publick baptisme Common prayer Scot. Lit. W But if they which bring the infants to the Church do make an uncertain answer to the Ministers questions and say that they cannot tell what they thought did or said in that great fear and trouble of minde as often times it chanceth then let the Minister baptise him in form above written concerning publick baptisme saving that at the dipping the childe in the Font he shall use this form of words But if they which bring the infants to the Church do make such uncertain answeres to the Presbyters questions as that it cannot appear that the childe was baptised with water in the name of the Father and of the Son and of the holy Ghost which are the essential parts of baptisme then let the Presbyter baptise it in form above written concerning publick baptisme saving that at the dipping of the childe in the Font he shall use this form of words If thou be not already baptised N. I baptise thee in the name of the Father and of the Son and of the holy Ghost Amen Annotations upon CHAP. VIII A Baptisme how called in Antiquity why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Illumination Barnabas his Epistle corrected Why the Laver of Regeneration a dissent from Mr. Selden and Dr. Hamond about its derivation B Sacrament What Whence derived Sacramentum and Jusjurandum differ Baptisme most properly a Sacrament why the office in order of place after the Communion C Easter and Whitsuntide why anciently times allotted for Baptisme D Rivers the first Fonts Baptisteries when erected the Directory felo de se. E Sanctifying of water what it meaneth F Two signings with the Crosse anciently relating to Baptisme one before and the other after why the Crosse used in our Church after Baptisme G The form of ancient Exorcisme H Interrogatories moved to Infants vindicated by the Primitive practice and parallel with the civil usages of others I Abrenunciation ancient severall modes observed therein K Imposition of names why used at Baptisme L Dipping not necessary England noted of singularity in that particular inconveniences thereof Many baptized in the same Baptisteries Women and men had severall rooms in one Baptistery Diaconisses their office at the Baptising of women M Triple mersion ancient why ordained single mersion or aspersion the rule of our Church N White vestments ancient O Tâ—ro Unctions anciently distinguished 4 several wayes P The Rubrique explained concerning the Crosse. The first original ground of that Ceremony Miracles wrought with it Why miracles ceased why Timotheus and Epaphroditus cured without them Dr. Reinolds a friend to the Crosse after the explanation of it The Crosse not operative demonstrated by K. James his omitting it in the Charismal office Q Private Baptisme proved lawfull by severall Authorities R The former Rubrique allowed of womens Baptising S Necessity dispenceth with accidentall formalities T Water a necessary element Beza his erour V What are the essentiall words of Baptisme W Children to be baptised where the testimony is doubtfull BAptism hath in Antiquity various appellations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is called Grace Illumination Perfection and the Laver saith Clemens Alexandrinus who there gives the reason why it is so called To the same purpose but more copious Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We call it the Gift Grace Baptisme Unction Illumination the vestment of incorruption the Laver of Regeneration the Seal The great variety of these denominations flows from the several benefits accruing thereby The most noble and most emphaticall of these are first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination to which the Authour of the Epistle to the Hebrews S. Paul as I conceive had regard in the word inlightened Heb. 6. v. 4. Illumination it was called out of a triple respect First 〈◊〉 〈◊〉 〈◊〉
reasonable soul and humane flesh subsisting Equal to the Father as touching his Godhead and inferiour to the father touching his manhood Who although he be God and man yet he is not two but one Christ. Due not by conversion of the Godhead into flesh but by taking of the manhood into God Due altogether not by confusion of substance but by unitie of person For as the reasonable soul and flesh is one man so God and man is one Christ. Who suffered for our salvation desâ—â—nded into hell rose again the third day from the dead He ascended into heaven he sitteth on the right hand of the father God almighty from whence he shall come to judge the quick and the dead At whose coming all men shall rise again with their bodies and shall give account for their own works And they that have done good shall go into life everlasting and they that have done evil into everlasting fire This is the Catholick faith which except a man beleeve faithfully he cannot be saved Glory be to the father and to the Son c. As it was in the beginning is now c. ⧠Thus endeth the order of Morning and Evening Prayer through the whole year Here followeth the Letany to be used upon Sundayes Wednesdayes and Fridayes and at other times when it shall be commanded by the ordinary Scotch Lit. and without omission of any part of the other dayly service of the Church on those dayes O God the father of Heaven have mercy upon us miserable sinners O God the father of heaven have mercy upon us miserable sinners O God the son redeemer of the world have mercy upon us miserable sinners O God the son redeemer of the world have mercy upon us miserable sinners O God the holy Ghost proceeding from the father and the son have mercy upon us miserable sinners O God the holy Ghost proceeding from the father and the son have mercy upon us miserable sinners O holy blessed and glorious Trinity three persons and one God have mercy upon miserable sinners O holy blessed and glorious Trinity three persons and one God have mercy upon us miserable sinners Remember not Lord our ofâ—ences nor the offences of our forefatheres neither take thou vengeance of our sins spare us good Lord spare thy people whom thou hast redeemed with thy most pretious blood and be not angry with us for ever Spare us good Lord. From all evil and mischief from sin from the crafts and assaults of the Devil from thy wrath and from everlasting damnation Good Lord deliver us From all blindnesse of heart from pride vain glory and hypocrisy from envie hatred and malice and all uncharitablenesse Good Lord deliver us From fornication and all other deadly sin and from all the deceits of the world the flesh and the Divel Good Lord deliver us From lightening and tempest from plague pestilence and famine from battel and murther and from suddain death Good Lord deliver us From all sedition and privy conspiracy 1. 2. B. of Edw. 6. from the tyranny of the Bishop of Rome and all his detestable enormities from all false doctrine and heresie from hardnesse of heart and contempt of thy word and commandement Good Lord deliver us By the mystery of thy holy incarnation by thy holy nativity and circumcision by thy baptisme fasting and temptation Good Lord deliver us By thy agony and bloody sweat by thy cross and passion by thy precious death and burial by thy glorious resurrection and ascension and by the coming of the holy Ghost Good Lord deliver us In all time of our tribulation in all time of our wealth in the hour of death and in the day of judgement Good Lord deliver us We sinners do beseech thee to hear us O Lord God and that it may please thee to rule and govern thy holy Church universally in the right way We beseech thee to hear us good Lord. That it may please thee to keep and strengthen in the true worshipping of thee in righteousnesse and holinesse of life thy servant our most gracious King and governour We beseech thee to hear us good Lord. That it may please thee to rule his heart in thy faith fear and love and that he may evermore have affiance in thee and ever seek thy honour and glory We beseech thee to hear us good Lord. That it may please thee to be his defender and keeper giving him the victory over all his enemies We beseech thee to hear us good Lord. That it may please thee to illuminate all Bishops Pastours and ministers of the Church with true knowledge and understanding of thy word and that both by their preaching and living they may set it forth and shew it accordingly We beseech thee to hear us good Lord. That it may please thee to endue the Lords of the Councel and all the Nobility with grace wisdome and understanding We beseech thee to hear us good Lord. That it may please thee to bless and keep the Magistrates giving them grace to execute justice and to maintain truth We beseech thee to hear us good Lord. That it may please thee to bless and keep all thy people We beseech thee to hear us good Lord. That it may please thee to give to all nations unitie peace and concâ—rd We beseech thee to hear us good Lord. That it may please thee to give us a heart to love and dread thee and diligently to live after thy Commandements We beseech thee to hear us good Lord. That it may please thee to give to all thy people increase of grace to hâ—aâ— meekly thy word and to receive it with pure affection and to bring forth the fruits of the spirit We beseech thee to hear us good Lord. That it may please thee to bring into the way of truth all such as have erred and are deceived We beseech thee to hear us good Lord. That it may please thee to strengthen such as do stand and to comfort and help the week hearted and to raise up them that fall and finally to beat down Satan under our feet We beseech thee to hear us good Lord. That it may please thee to succour help and comfort all that be in danger necessity and tribulation We beseech thee to hear us good Lord. That it may please thee to preserve all that travel by land or by water all women labouring of child all sick persons and young children and to shew thy pitiâ— upon all prisoners and captives We beseech thee to hear us good Lord. That it may please thee to defend and provide for the fatherless children and widdews and all that be desolate and oppressed We beseech thee to hear us good Lord. That it may please thee to have mercy upon all men We beseech thee to hear us good Lord. That it may please thee to forgive our enemies persecutors and slanderers and to turn their hearts We beseech thee to heare us good Lord. That it may please thee to give and
none other argument or testimony to produce against her antagonist then this very Creed in respect of Athanasius his so high reputation in that Church Lastly that there is seldome mention of it untill about a thousand years after Christ. These are the reasons perswading that judicious man that the Tradition is fabulous And it is likely enough to be so for the late reverend Primate that great inquiâ—er into ancient â—arities in one very old manuscript observed it ascribed to a triumvirate Eusebius Dâ—onysius and a namelesse third in another belonging to King Aethelstane about the year 924 it is called fides Sancti Athanasiâ— the Creed of St. Athanasius In another ancienter far then the other two it is called Symbolum fideâ— Catholicae the Symbol of the Catholick Faith without any name affixt Now this last being written in capital Letters the Primate thence inferreth Gregorii 1. tempore non fuisse recentius it was meaning the M. S. at least as old as the age of Gregory the great and if so the Creed it self must be elder and then be the Author who he will satisfaction it is enough that it is ancient The Litany Our sacred addresses and applications to God are quadrupartite fourfold alâ— comprehended in one ver of the Apostle 1 Tim. 2. 1. where first there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplication deprecation a praying to be delivered from dangers ghostly and bodily such as is the Litany Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petition apprecation an invocation of divine blessings and benefits upon our selves Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intercession an importuning the throne of grace in the behalf of others Lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thanksgiving for blessings received either by our selves or others Did not this sufficiently warrant sacred Litanies we might derive authority from the last Petition of the Lords prayer Deliver us from evil To which pattern of our Saviour and precept of his Apostle the Primitive Church began early to conform The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and first moment of their admission into the Classis of Divine offices is difficult to define that these Litanies made a distinct part of the Liturgy in St Augustins time is evident for enumerating the several parcels thereof he expostulateth Quando non est tempus cantandi in Ecclesia nisi cum Legitur aut disputatur aut Antistites clarâ voce deprecantur aut communis oratio voce Diaconi indicitur What space is free from singing of Psalmes in the Church unlesse it be when the Lessons are reading or the Sermon Preaching or the Priests are rehearsing the Litany aloud or Common prayer is enjoyned by the mouth of the Deacon To ascend up unto St. Cyprian he testifieth as much of his time Pro arcendis hostibus imbribus impetrandis vel auferendis vel temperandis adversis rogamus semper preces funâ—imus for deliverance from our enemies for rain in time of droughts for the removing or moderating of our afflictions we constantly pray Senior to St. Cyprian Tertul. Quando non geniculationibus nostris jejunationibus nostris siccitates sunt depulsae Tell me the time when by our kneelings and fastings droughts are not changed into moisture In the Greek Church they moved somewhat slower not entring until about the year 300. In the dayes of Gregory Thaumatergus who florished about the year 260. St. Basil tells the Neocesarians there was not any such thing as Litanies known and his telling them so implieth that in his own time they had made their entry By what hath already been said Mr. Cartwrights mistake seems grosse enough in founding the first rise of Litanies upon Mamercus Bishop of Vienna He if he did any thing in their establishment probably went no further then the reviewing of anteceding Litanies and disposing them into a form agreeable to Vienna's sad condition and the assigning three dayes before Ascension for that service As did also the Councel of Aurelia after him can 23. Next Mamercus comes in Gregory the great the supposed Author of the great Litany that of Mamercus being stiled the lesse and most probably so he was but the sneezing sicknesse being decryed by all learned men as fabulous and so it no motive or inducement to the work some other cause must be assigned which perhaps might be some rage of contagious Pestilence or else it may be conjectured to have been compiled upon the general score of Reformation For Gregory observing in the several offices of diverse Latine Churches many things which gave cause of dislike some being vain some unapt some scarce making out sense he presently applied himself to consider of and compare them all together and so to compile a Liturgy of the most choice peeces extracted from them which he performing left as a Legacy to his successors which was at first owned as the proper service of the Romish Church Part of this Liturgy was the Great Litany which contained the very quintessence of all former Models with additions of his own some for the better and some for the worse and these rather the blemishes of his times then of himself That age wherein he lived was none of the learnedst but declined much towards ignorance which is worthily stiled the mother of blinde devotion or superstition this ignorance soon brought in the Invocation of Saints an errour which began to be whispered in the writings of others some few yeers preceding but never durst shew it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bare-faced in the service of the Church untill this Gregory led it in who over facile to credit mis-reported miracles as his Dialogues demonstrate was made susceptible of any errour which presented it self under the shape of devotion and consequently of invocation of Saints He therefore imbibing this fallacious opinion acted agreeable to its principles and after the addresse to the sacred Trinity inserted in the Litany an application first to the Virgin Mary next to the Archangels and Angels then to the Apostles Martyrs Confessors and Virgins bestowing upon every one an Orapro nobis nominally applied As for the Litany used in our Church a very neer resemblance it hath with that devised by St. Gregory if he were the Author of the Sacramontary as I am prone to beleeve he was The first part of it whose Responsory terminations are Have mercy upon us seems to be an exemplification of the most ancient forms for in those Liturgies extant under the names of misreputed Authors which neverthelesse retain some relicks of remote antiquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the great ingredient into the Litanies between these and the Deprecatory part immediately before Remember not Lord our iniquities c. grew that exâ—rescence of misguided zeal and the forementioned addresse to the Saints which our Church worthily expunged Those answers of Good Lord deliver us vary little from the ancient mode Those of we beseech thee to hear us good Lord pretend a neer conformity to that model
thy kingdom in heaven We beseech thee leave us not comfortlesse but send to us thine holy ghost to comfort us and exalt us unto the same place whither our Saviour Christ is gone before who liveth and â—eigneth c. The Epistle The end of all things is at hand 1 Pet. 4. verse 7. unto verse 12. The Gospel When the comforter is come John 15. verse 26. and Chap. 26 end in ver 4. V. Whit-Sunday 1. B. of Edw. 6. Proper Psalmes and Lessons at Mattens 48. The second Lesson Act. 10. Then Peter opened his mouth unto the end Psalm 67. Â 145. Â Rejoyce in the Lord O ye Righteous c. Psal. 33. Glory be to the Father c. As it was in the beginning c. The Collect. GOD which as upon this day hast taught the hearts of thy faithful people by the sending to them the light of thy holy spirit grant us by the same spirit to have a tight judgement in all things and evermore to rejoyce in his holy comfort through the merits of Christ Jesu our Saviour who liveth and reigneth with thee in the unity of the same spirit one God world without end Amen The Epistle When the fifty dayes were come to an end Acts 2. verse 1. unto ver 12. The Gospel Jesus said unto his disciples John 14. verse 15. unto the end 1. B. Edw. 6. Proper Psalms and Lessons at Evensong Psalm 104. The second Lesson Acts 19. It fortuned when Apollo went to Corinth unto After these things 145. Â Munday in Whitsun-week 1 B. of Edw. 6. O be joyful in the Lord all ye lands Psal. 100. Glory be to the Father c. As it was in the beginning c. The Collect. God which c. As upon Whitsunday The Epistle Then Peter opened his mouth Acts 10. verse 34. unto the end The Gospel So God loved the world John 3. verse 16. unto verse 22. Tuesday after Whitsunday 1 B. of Edw. 6. My song shall be of mercy c. Psal. 101. Glory be to the Father c. As it was in the beginning c. The Collect. God which hast c. As upon Whitsunday The Epistle When the Apostles which Acts 8. verse 14. unto ver 18. The Gospel Uerily verily I say unto you John 10. verse 1. unto ver 11. Trinity Sunday 1. B. of Edward 6. At Mattens The first Lesson Gen. 18. unto the end The second Lesson Mat. 3. unto the end God be mercifull unto us and blesse us c. Psal. 67. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and everlasting God which hast given unto us thy servants grace by the confession of a true faith to acknowledge the glory of the eternal Trinity and in the power of the divine Majesty to worship the Unity We beseech thee that through the stedfastnesse of this faith we may evermore be defended from all adversity which livest and reâ—gnest one God world without end Amen The Epistle After this he looked and behold Apoc. 4. verse 1. unto the end The Gospel There was a man of the John 3. verse 1. unto ver 16. The first Sunday after Trinity 1 B. of Edw. 6. Blessed are those that are undefiled in the way c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. GOD the strength of all them that trust in thee mercifully accept our prayers And because the weaknesse of our mortal nature can do no good thing without thee grant us the help of thy grace that in keeping of thy commandments we may please thee both in will and deed through Jesus Christ our Lord. The Epistle Dearly beloved let us love one another 1 John 4. 5 6. ver 7. unto the end The Gospel There was a certain rich man Luk. 16. verse 19. unto the end The second Sunday after Trinity 1 B. of Edw. 6. Where with shall a young man cleanse his way c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd make us to have a perpetual fear and love of thy holy name for thou never failest to help and govern them whom thou dost bring up in thy stedfast love Grant this c. The Epistle Marvel not my brethren 1 John 3. verse 13. unto the end The Gospel A certain man ordeined Luke 14. verse 16. unto ver 25. The third Sunday after Trinity 1 B of Edw. 6. O do well unto thy servant c. Psalm 119. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee mercifully to hear us and unto whom thou hast given an hearty desire to pray grant that by thy mighty aid we may be defended through Jesus Christ our Lord. The Epistle Submit your selves every man 1 Pet. 5. verse 5. unto ver 12. The Gospel Then resorted unto him Luke 15. verse 1. unto verse 11. The fourth Sunday after Trinity 1. B. of Edw. 6. My soul cleaveth to the dust c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. GOd the protector of all that trust in thee without whom nothing is strong nothing is holy encrease and multiply upon us thy mercy that thou being our ruler and guide we may so passe through things temporal that we finally lose not the things eternal grant this heavenly father for Jesus Christs sake our Lord. The Epistle I suppose that the afflictions Rom. 8. verse 18. unto verse 24. The Gospel Be ye merciful as your father Luke 6. verse 36. unto verse 43. The fift sunday after Trinity 1 B. of Edw. 6. Teach me O Lord the way of thy statutes c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. GRant Lord we beseech thee that the course of this world may be so peaceably ordered by thy governance that thy congregation may joyfully serve thee in all godly quietnesse through Jesus Christ our Lord. The Epistle Be you all of one minde and of one heart 1 Pet. 3. verse 8. unto verse 15. The Gospel It came to passe Luke 5. verse 1. unto ver 12. The sixt Sunday after Trinity 1 B. of Edw. 6. Let thy loving mercy come also unto me O Lord c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. GOd which hast prepared to them that love thee such good things as passe all mans understanding powre into our hearts such love toward thee that we loving thee in all things may obtain thy promises which exceed all that we can desire through Jesus Christ our Lord. The Epistle Know ye not that all we Rom. 6. verse 3. unto verse 12. The Gospel Jesus said unto his disciples Mat. 5. verse 20 unto verse 27. The seventh Sunday after Trinity 1 B.
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 Matth. 25. as St. Bernard delivereth or to put Christians in remembrance of Christ the spiritual Light of whom Simeon did Prophesie as is read in the Church that day The Annunciation of the Virgin Mary There pass two Homilies the one under the name of Gregorius Neocaesariensis the other of Athanasius which were Preached on this Day But in regard they are both Impostures the yongest being at least 600 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 Councel of Laodicea decreed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Birth-days or Passions of the Martyrs and consequently other Festivals be not celebrated nor do I finde any mention of this Festival in any piece I dare confide in before the sixth general Councel in Trullo where the fifty second Canon stands thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that in all the days of the Lenten Fast unleâ—s it be on the Sabbaths Lords-Days or on the holy Annunciation Day the service of the Elements beforeconsecrated be performed Philip and Jacob. In ancient Martyrologies this day was stiled 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 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 explicite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This very day determineth the year past and commenceth that which is to come evidently denoting New-years day Now the Primitive Christians of the East began their year in April which they called Hecatombaeon in honor 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 honored 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 Catholick Faith and it was requisite their Honor should in some competency be provided for to gratifie 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip came to the same end with Peter But neither Eusebius nor Hierome who followed him knew of any such thing and Clemens Alexandrinus who lived near up to the Apostles times is positive in the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 St. Peters Day This day was not dedicated to Peter alone but to Peter and Paul joyntly and in the Romish Church June the 13 is allotted intirely 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 Anastatius 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 St. Mary Magdalene Upon stricter scrutiny and inquiry to our second Reformers it did appear dubious as it doth still to Grotius and other learned men whether the Woman mentioned in the Gospel applyed to this day was Mary Magdalene or not nay they rather inclined to think she was Mary the sister of Lazarus upon which account the Festival came to be discontinued in our Chruch CHAP. VI. Common Prayer The Order for the Administration of the Lords Supper or holy Communion 1 B. of Edw. 6. The Supper of the Lord and the holy Communion Commonly called the Masse SO many as intend to be partakers of the holy Communion shall signifie their names to the Curate over night or else in the morning before the beginning of Morning prayer or immediately after And if any of those be an open and notorious evil liver so that the congregation by him is offended or have done any wrong to his neighbours by word or deed The Curate having knowledge thereof shall call him and advertise him in any wise not to presume to come to the Lords table untill he have openly declared himself to have truely repented and amended his former naughty life that the congregation may thereby be satisfied which afore were offended and that he have recompensed the parties whom he hath done wrong unto or at the least declare himself to be in full purpose so to do as soon as he conveniently may The same order shall the Curate use with those betwixt whom he perceiveth malice and hatred to raign not suffering them to be partakers of the Lords table untill he know them to be reconciled And if one of the parties so at variance be content to forgive from the bottom of his heart all that the other hath trespassed against him and to make amends for that he himself hath offended and the other party will not be perswaded to a godly unity but remain still in his frowardnesse and malice The Minister in that case ought to admit the penitent person to the holy Communion and not him that is obstinate 1 B. of Edw. 6. Upon the day and at the time appointed for the ministration of the holy Communion the Priest that