ERRATA.

Page 28, line 5 from the bottom, for Burgensis read Brugensis. 30, line 12 from the bottom, for enjoying read enjoining.

36, line 5, for γίνοντο read γίνονται.

396, line 23, for proof read reproof.

480, line 10, for office read offence.

CONTENTS.

CHAPTER I.

(A) The necessity of common prayer. And of a book of common prayer,

ib. Arguments for set forms. Proved to have been used in the three

first centuries after Christ. And approved by reformed Churches.

(B) Set forms of administering the Sacraments. Proved by primitive

practice. (C) Rites and ceremonies fit to be prescribed. (D) Every

particular Church hath authority to prescribe set forms and rites. The

main ground of uniformity. (E) A necessity for an act for uniformity.

(F) The present act a reviver of the former. (G) The parliament did

only ratify, not make the alterations. (H) Anciently bishops visited in

person. An uniformity of articles commended. (I) The canons 1603,

not repugnant to the Act for Uniformity. The power of the civil magis-

trate in ecclesiastical matters. (K) The occasion of the conference at

Hampton Court. (L) The proclamation of King James obligatory to

obedience. (M) Our service not taken out of the Mass-Book. (N) The

Pye. Several acceptations of the word. (O) [The lessons in the

calendar.] (P) Apocryphal. lessons lawful to be read. The minister

hath liberty to exchange them for canonical Scripture. They are more

edifying than many chapters of the canon appointed by the Directory.

(Q) The bishops to interpret in doubtful cases. (R) The several

degrees of the first Reformation. (S) What meant by the minister

saying daily prayer either privately or openly. (T) Ceremonies of

human institution lawful. Proved by the several confessions of reformed

Churches. (V) Order in the Church of divine institution. Orders to

be obeyed, not disputed, where they are not simply unlawful. (W) The

Church's prudence and moderation in her first Reformation. (X) Signi-

ficant ceremonies lawful. (Y) Superstition defined. (Z) Our ceremo-

nies elder than the Mass-Book. Directory, a popish word. (A) Scandal

no just exception against our liturgy by the confession of Geneva

herself. More scandalized, and more justly by the Directory than our

Common Prayer

CHAPTER II.

p. 23.

(A) The division of the Psalms very discreet. The ancient manner of

singing them various in antiquity. The fifteenth canon of the council

of Laodicea expounded. (B) Books and chapters of the canonical

Scripture least edifying omitted. (C) The rubric for proper lessons

cleared. (D) A necessary caveat to ministers. (E) Differences be-

tween the former calendars and ours. Why several saints are added

now more than formerly. (F) Fasts instrumental to piety. The Jews

fasted on high festivals till noon. Whence our fasts before some holy

days. Why not before all. (G) Holy days, why fit to be established by

parliament. Why instituted. The Church's power to ordain them.

The judgment of foreign Churches and divines. Zanchy cleared: a

demur upon the best reformed Churches. Our holy days not derived

from the pagans, yet warrantable if they were

CHAPTER III.

p. 76.

(A) Morning and evening prayer agreeable to the Jewish and Christian

practice. The three hours of prayer in the temple. The six of private

devotion. (B) Where morning and evening prayer are to be said. Why

the place left arbitrary to the bishop. (C) What meant by "chancels shall

stand as they have done." (D) Ornaments in cathedrals. (E) The sur-

plice defended and primitive practice set down. (F) A discourse con-

cerning the translations of the Bible, where the obstacle was, that our

liturgy was not reformed in this particular. (G) To begin with confes-

sion ancient. (H) What meant by the word alone' in the rubric of

absolution. (I) The Lord's Prayer, why pronounced in a loud voice.

(K) The primitive practice concerning Amen. (L) The versicles and

responds, canonical Scripture, approved by Bucer. (M) The original of

the doxology, its antiquity. (N) Hallelujah, at what times to be used.

(0) The invitatory what, and why devised. (P) The number of lessons

in the Romish Church. Our manner of reading them most conformable

to antiquity. The contents of the chapters, of what use. (Q) The pri

mitive custom before every lesson. (R) The benefit of mixing psalms

or hymns with lessons. (S) Te Deum, how ancient. (T) Benedicite

ancient. (V) Benedictus and other hymns vindicated, used by the

Dutch Church. (W) The Creed anciently no part of the liturgy; how

employed; why called the Apostles'. The Catholic Church a phrase as

ancient as Ignatius. Reason why so called. The variety of symbols

whence derived; why the Creed pronounced standing. (X) 'The Lord

be with you,' whence derived. Difference betwixt it and 'Peace be to

you.' (Y) Let us pray,' an ancient formula. (Z) Lord have mercy

upon us,' &c., called the lesser litany. (AA) O Lord, shew Thy mercy

upon us,' &c., are canonical Scripture. (BB) Collects, why so called,

CHAPTER IV.

p. 101.

(A) Catechising part of the evening office. The want thereof the cause of

heresies. Judgment of the synod of Dort. Sermons were, in the primi-

tive Church, part of the evening office. Evening prayer, why so called.

An ancient evening hymn. (B) The doxology of the Pater Noster,

why omitted in our service. (C) A necessary rubric added by the Scotch

liturgy. (D) Athanasius's Creed, falsely so called, yet ancient, and ex-

tant in anno 600 after Christ. (E) Litanies ancient; in the western

Church long before Mamercus. Reformed by Gregory the Great; ours

whence derived; the gesture proper for it. (F) Wednesdays and Fri-

days, why days of fastings. Stations, what, and why so called. Tertul-

lian cleared. (G) Forgiving our enemies, a peculiar of Christianity.

The Jewish and Romish practice contrary to it. (H) Repeated prayers

most powerful. (I) The thanksgiving for rain, &c. a necessary re-

formation.

CHAPTER V.

p. 139.

(A) The introit, what. (B) Epistles and gospels very necessary; why

epistles when all are not so. The reason and defence of that denomi-

nation. (C) Advent, what, and why observed. (D) Christmas day, its

antiquity, variously observed in the primitive times. The precise day

dubious, and unnecessary to be known. Calvin passionately for it.

Observed by the synod of Dort and the Belgic Church. A main argu-

ment for it. (E) Two communions anciently in one forenoon. (F) Why

the feasts of St. Stephen, St. John, and Innocents, are celebrated near

Christmas day. (G) Antiquity of the Circumcision feast. (H) Epi-

phany, what, ancient. (I) Ash-Wednesday and Lent, the original and

various observation of them. (K) Palm-Sunday, how observed. (L) The

Holy Week, why so called. (M) Maundy Thursday, a day of great

note. (N) Good Friday, anciently a very high day, a day of general

absolution. (0) Easter Eve, the great day of baptizing competents.

Watching the sepulchre, whence derived. (P) Easter day of apostolical

institution. (Q) Easter Monday and Easter Tuesday very anciently

observed. (R) Dominica in Albis. (S) Rogation days, why instituted.

(T) Ascension day, why rarely mentioned in antiquity. Pentecost, what

synods anciently summoned about this time. (V) Whit-Sunday, why

so called, a private conjecture. (W) St. Andrew's day, why the first

festival. (X) Conversion of St. Paul, why not observed. Paul and

Peter, one entire festival, anciently, and of late years. (Y) The

Purification of Mary, anciently how called, why Candlemas day. (Z) The

Annunciation of the Virgin Mary, how ancient. (AA) St. Philip and

Jacob, and All Saints. (BB) St. Peter hath no single day. (CC) The

festival of Mary Magdalene, why discontinued

CHAPTER VI.

p. 193.

(A) Immediately after,' what meant by it. A bell usually rang betwixt

morning prayer and the sermon; so also in Scotland. (B) Notorium'

what; who notorious offenders in the sense of our Church. The hundred

and ninth canon; the committee, 1641; the ordinance of parliament,

October 20th, 1645; the imperial law; primitive practice; our Saviour's

precedent in admitting Judas. The main reason for free admission.

(C) Charity how necessary to a communicant. One loaf in the primi-

tive Church. Agape. The holy kiss. (D) The table where to stand

in Communion time. (E) The Lord's Prayer always part of the Com-

munion office. (F) The Ten Commandments, with their responses, a

laudable part of our service. (G) Epistles, their ground. (H) 'Glory

be to Thee, O Lord,' its ancient use. (I) Standing up at the gospel very

ancient, why appointed, what posture anciently used at the lessons read,

and word preached. Africa differed from other Churches. (K) The

Nicene Creed. Creeds enlarged in articles as heresies sprung up. The

ancients observed no strict formulas. The Hierosolymitan Creed com-

pared with other parcels of antiquity. No creed in the ancient service

of the eastern Church till anno 511, nor till after that in the service of

the western. (L) Postils, why so called. Bidding of prayers before the

sermon. The original ground of them. An ancient form there of.

Preachers varied therein. Bidding and praying, all one in effect.

Prayer before the sermon in the primitive Church. St. Ambrose's form.

The people also prayed for the preacher. In the first times many

preached one after another in one forenoon. The ancient homilies

avoid thorny subtilties and nice questions. King James's order recom-

mended to present practice. (M) A discourse upon the eighteenth

canon of the council of Laodicea. The order of divine service then.

The prayer for the catechumens began the service. Its formula out of

Chrysostom. The Communion did not begin in the eastern Church

upon the dismission of the catechumens. The several dismissions of

that Church. All comprehended in the Missa Catechumenon of the

western Church. Διὰ σιωπῆς, what, προσφώνησις. (N) Four offerings at

the Communion. 'Ayárai, alms a constant concomitant, not accepted

from all. Difference in the offertory sentences betwixt the Scotch

service and ours, whence derived. (0) Two offerings intended by our

Church. Oblations, how distributed in the primitive Church. 'Sportu-

lantes fratres,' who. Mr. Selden's mistake. Oblations ceased not upon

the payment of tithes. (P) Oblations anciently brought to the Altar.

The chest for alms, where placed in the beginning of the Reformation.

(Q) Offering days, what. Collar days at court. Hermanus. (R) Prayer

for the whole state of Christ's Church. Many ancient formulas thereof.

(S) Diptychs, rolls, not tables. (T) Commemoration of the dead. In-

nocent at first, but after abused. (V) Two sorts of dead commemo -

rated. The commemoration anciently used after the elements were

consecrated. Why the order transposed by our reformers

CHAPTER VII.

p. 236.

(A) The Eucharist, whence derived; exapioría and evλoyía, different

things, and had different forms. (B) Men and women sat separate

one from another. (C) Mixing of water with wine ancient. The rea-

Draw near,' when to be said. Chancels anciently