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§. 1. WHen to these Prayers for outward Prosperity we have added the Collect of the Day (of which see Comp. to the Temple) as a Petition for inter∣nal grace, and a fit preparation for the following Portions of Scripture, out of which it is taken, and to which it commonly doth refer: Then followeth the Reading of the Epistle and Gospel: And it is evident,
that long before the dividing of the Bible into Chap∣ters and Verses, it was the Custom both of the Greek and Latin Church, to read some select portions of the plainest, and most practical parts of the New Testa∣ment, at the Celebration of the Eucharist, in imita∣tion of the Jewish Mode of reading the History of the Passover before the eating of the Paschal Lamb. Bux∣torf. Lexic. Chald. So that we find mention of reading the Apostolical and Evangelical Writings in this Office, not only in the Liturgies of St. James, St. Clemens, St. Basil, &c. but in Just. Martyr, Tertullian, St. Augustine, and others of the Fathers; who most of them have their Homilies still extant upon them. And Strabo affirms they were appointed by the first Successors of the Apostles.p For the Counsel of Valentiaq did on∣ly fix them to that place wherein now they stand, before the Offer∣tory; that so the Catechumens might have the benefit to hear them. For the particular choice of them, they are the very Quin∣tessence of the New Testament. And first, The Epistles, are either plain and pressing Ex∣hortations to some necessary Christian Duties, or rare discoveries of Gods mercy, or gracious promises of Pardon and Assistance. And they are first read in re∣membrance of that first Mission of the Apostles, when they went before their Masters face to every City whi∣ther Christ would come, Luke 10.1. that the Epistle may be as the Harbinger for the Gospel. And sure it is fit, these being the words of the Servants, that the last place and greatest honour be reserved to the words of their and our Master. Secondly, For the Gospel, it is either some remarkable History of Christs Life, or
Death, some Eminent Miracle, or some curious Para∣ble and part of his Divine Sermons; which is there∣fore last read, because the Epistles do usually contain instruction in the Mysteries of Salvation, but the Gospel presents the Example of Jesus, to the imitation whereof all our knowledge is but subservient, Eph. 4.13. And to this may be referred surely that ancient custom of standing up at the reading of the Holy Gospel, so fre∣quently enjoined by the foremen∣tioned Liturgies,r and so univer∣sally practised among Christians, both to express an extraordinary reverence to our Lords own words, and also that we may shew our selves ready to obey, by stand∣ing in a posture fit presently to execute his commands, and to fol∣low him whithersoever he calls us. The Gospel hath such affinity to Christ, that it is pro∣perly the word of God, and bears the name of our Lord. Heb. 4.12, 13. 1 Cor. 1.24. To receive Christ, and to entertain his word with Faith, is all one. Fi∣nally to believe the Gospel is called eating Christs flesh, and drinking his blood, John 6. and is a kind of spiri∣tual Communion; Wherefore it is fitly read before this Sacrament, and at the Altar, even when there is no Celebration, because we must hearken to it with the like reverence, receive it with the like joy, and return it with the like gratitude, as if Jesus himself was sacra∣mentally, or visibly present with us. For thus the Greek Liturgy orders.s And the Ancients used to say before the Gos∣pel, Glory be to thee O God, and
afterwards, Thanks be to God for his holy Gospel (tan∣quam Christo praesenti) as if Christ was then before their Eyes. Do you but endeavour to hear it with Faith, so as you may obey and imitate, and then you shall have great reason to break forth into the Divine Praises. If you remember the sad tidings of Condemnation, which the Law lately sounded in your Ears; Oh how welcome must the prospect of so sweet a Saviour, and the news of so gracious a Pardon be unto you! As for the par∣ticular use to be made of these Holy Portions of Scrip∣ture; I refer the Reader to the Comp. to the Temple, Sect. of the Lessons, §. 8. having no opportunity here to pur∣sue that subject.
Sect. 2. Of the Creed in the Commu∣nion Office.
§. 2. As the Apostles Creed is placed immediately after the daily Lessons, so is this after the Epistle and Gospel, since it is founded on the Doctrine of Christ and his Apostles, and herein we follow St. Pauls Me∣thod, Rom. 10.10. That as in the Gospelc we have 〈◊〉〈◊〉 the heart be∣lieved unto Righteousness, so in the Creed, we confess with our Mouths unto Salvation: This Creed was composed in the second general Council, at Constantinople, probably by the fa∣mous Nazianzen, An. Dom. 383. in the time of Gra∣tian and Theodosius the Great, approved by 150. Bi∣shops, the chief of which seems to be Cyril of Hierusa∣lem, and confirmed by the Imperial Authority: it is sometimes called the Nicene Creed, because it differs very little from that which was composed in the first general Council at Nice, nor did this Council intend it
for a new Creed,d but only a ful∣ler explication of some Articles, in order to a more particular confu∣tation of the Arrians, the Mace∣donian, Photinian, and Eunomian Hereticks. And this Creed hath ever since been received and used in the Li∣turgies of both Eastern and Western Churches; so that although we had the shorter Creed before in the Morn∣ing Office, yet we here again repeat this. First with good Authority. Secondly, For weighty Reasons. First, For Authority. To omit the Command of God in the Case of the Passover, Exod. 12.43.48. That no stranger or uncircumcised should eat thereof, we have clear evidence of the Primitive practice, who never celebrated this Mystery till they had solemnly excludede all unbaptized, and unbelieving Persons, so that they never admi∣nistred it to any but those of the right Faith,f using this as a Touch∣stone to try who might, and who might not, stay to communicate, so that by the third Council of To∣ledo, about 600. years after Christ it was positively commanded, That every Communicant should (after the manner of the Eastern Church) re∣peat this Creed with an audible voice, that so they may both shew what Faith they profess, and that by right believing their hearts may be purified and prepared for this ho∣ly Sacrament. Can. 2. ap. Caranz. sum. Secondly, As for Reason we may assert the fitness of it upon these Accounts. First, Since in this
Sacrament we are to renew our Baptismal vow, the Foundation whereof is to believe all the Articles of the Christian Faith, we must not be admitted, till we have declared that we stand firm in the belief of these Arti∣cles. Secondly, Because the Eucharist is the highest Mystery of Christianity, and the sublimest priviledge of a believer on Earth. The Communicants, must not only hold the general Creed, but shew themselves free from every Heresie, and profess that they are in the strictest League of Union with the Holy Catholick Church. Thirdly, Since this Ordinance is the highest exercise and noblest Tryal of our Faith, wherein we are to raise up our minds above the sensible objects, to believe that which our bodily Eyes do not see,g and to receive all the benefits thereof by Faith alone; it is hugely necessary that we should first train this grace by imploying it on spiritual ob∣jects, that in this divine office it may make a better flight.
§. 3. How to improve the Creed, and to recite it every day with a new devotion may be learned in the first Part,h only we shall briefly re∣mark the necessity, and the manner of using it aright in order to the Holy Communion. First, You may remember that this Sacrament doth necessarily presuppose a firm and affectionate belief of every one of these Principles, and is a superstructure raised upon this Foundation, so that the least doubt or hesitancy in these main Articles will make the Soul lame in the whole Performance; nor can you be a worthy receiver unless you do fully believe the Majesty of the Father whom you have offended, the Divinity, Incarnation, Passion and Resurrection of the Son, by whom you sue
for Pardon, as also the divine nature and sanctifying efficacy of the Holy Ghost, whereby you hope to be enabled to keep your Covenant, and so in all the rest; Especially since this Communion is the peculiar badge and cognizance of Christians, wherein we do avow the Lord Jesus to be our Master, and publickly own our selves Disciples of his Religion, for so both Jews and Gentiles by eating of their several Sacrifices, did declare they were Servants of that Deity to whom the Sacri∣fice was presented, 1 Cor. 10.16. And thus (as Athe∣naeus tells us) the various Sects of Philosophy, had their Symposia and Commemoration Feasts, wherein they did remember their Founder, and profess themselves Abettors of his Opinions; in like manner do we pro∣test our Faith in Jesus by this divine Festival, and there∣fore it is necessary that we do first repeat the proper Ar∣ticles of this Religion, as the Rules by which we re∣solve to live, and as such infallible truths for which (if need require) we will not refuse to die. Secondly, Let us then devoutly say over this our Creed before the Sacrament especially, and as we go along entertain every Article not only with an assent of the under∣standing, but with the consent of our Will, and the compliance of our affections, being not only confident of their truth because God hath revealed them, but de∣lighted with their excellency, because they tend to make us holy and happy; and then we shall believe them with a perswasion stronger than can be built upon the Scholastical Demonstration; we shall adhere to them closely and for ever, because they are amiable, and lead us to God and immortality: Let us not think our Faith sufficient till we so believe in Jesus as our Lord and Saviour, that we are moved thereby to repent of our sins, and cast our Souls on him for Pardon, and then we have spiritually communicated already, we have
obtained the benefits and perfected the designs of this Sacrament, and done that internally and nakedly by Faith, which is more solemnly effected in the Mysteries themselves. To which there is no better preparation, than such a repetition of our Holy Faith.
Sect. 4. [I] confess with my mouth, and [believe] with my heart [in one God] a pure and infinite Spi∣rit, distinguished into three Persons; the first of which is God [the Father] declared to be [Almighty] as he is the [Maker of Heaven and Earth] Creator of the whole World [and all things] contained in any part thereof, both [visible] as all bodily substances on Earth [and invisible] as spiritual beings and Angels in Heaven.
[And] I also believe firmly [in one Lord Iesus Christ] the second Person of the glorious Trinity, who is not as Angels or Men the adopted, but [the only be∣gotten Son of God] not created in time, [but be∣gotten of his Father] from all Eternity [before all] Ages of the Coelestial or Terrestrial [Worlds]: Of the same nature with his Father [God] begotten [of God] after a mysterious and spiritual manner, as [Light] is kindled [of Light] not diminishing his Fathers substance, and yet being [very God of very God] derived not as the Creatures, for he was [begot∣ten] and [not made] and is equal to God [being of one] nature, and [substance with the Father] and of the same dignity and power; for he is that Eter∣nal Word [by whom all things were made] out of nothing.
I believe also it was this very Son of God [who] passing by the fallen Angels [for us Men and for] the
effecting of [our Salvation] and deliverance out of the state of sin and death, in which we miserably lay [came down] unto this Earth [from Heaven] and left his glory, for he took our nature [and was incar∣nate] by assuming a body of flesh, like ours, only with∣out sin because it was conceived [by the] overshadow∣ing of the [Holy Ghost] in the Womb [of the Virgin Mary] so though he was still very God, yet he took the form of a servant [And was made Man] living holily and working Miracles; till at last he was un∣justly condemned [and was crucified also] with into∣lerable torments, to satisfie Gods justice [for us] and all Mankind, who were become liable to Damnation: which cruel Death he endured [under Pontius Pilate] the Roman President, by whose unjust sentence [he suf∣fered] till he was really dead, [and was buried, and] yet when he had paid the full price of our Redemption [The third day] after his Crucifixion, by his divine power [he rose again] to life; [according to] all those Prophecies and Types of him, before recorded in [the Scriptures.] After which he conversed with his Disciples fourty days [and ascended] in their sight [into Heaven] where he is restored to all his glory [and sitteth at the right hand of] God [the Father] in∣terceeding for us. [And he shall come again] at the end of the World [with glory] and Millions of Saints and Angels [to judge] all men according to their works: [both the quick] then living [and the dead] who departed never so long since; whereupon the wicked shall be condemned to endless Torments, and the righteous received to immortal joy, by the same Jesus [whose Kingdom] shall then fully begin, but [shall have no end] but remain for ever, and ever.
And I believe] most firmly [in the Holy Ghost] the third person of the glorious Trinity, who is also
very God [the Lord and giver of] grace and all spi∣ritual [Life, who] is not made nor begotten, but [pro∣ceedeth from the Father and the Son] yet is not less in dignity, as [who with the Father and the Son] in all Offices of the Church [together] and in the same manner [is worshipped and glorified] being the indi∣ter of holy Scriptures, and he [who spake by the Pro∣phets] in the Old Testament, and by the Apostles in the New.
And] finally [I believe] that the whole body of Christian people holding the right Faith do make [one Catholick] and Universal, True, [and Apostolick Church] in which Society [I acknowledge] there are great priviledges, viz. [One Baptis••] instituted by Christ, not only as a sign of, but a means [for the remission] of all those [sins] which we are guilty of when we enter into this Covenant. Wherefore being my self baptized, I hope for pardon and grace in this life [And I look for] and expect, that my body though after Death corrupted and turned to dust, shall be re∣stored to life in [the Resurrection of the Dead] at the last day, and I hope then for a Portion in glory [and the life] Everlasting, and that I shall Reign in the blissful Kingdom [of the World] which is [to come] after this is utterly dissolved, [Amen.] Lord, be it un∣to me according to my Faith, Amen.
§. 4. The Sermon which is here to follow, comes not within the Method we have proposed, so that we shall only note, that it was appointed by Antiquity there should be Sermonsi or Ho∣miliesk every Lords Day; especi∣ally when the Lords Supper was Administred;l and surely this is the
fittest place, since the Sermon is either an explication of some Article of the Creed preceeding, or an exhortation to the following duty of Charity: But I do earnestly wish that when there is a Communion, the Minister would sute his Discourse to that occasion; for to treat of another subject then (although otherwise never so good) will too much divert the minds of those, whose careful preparation hath composed their thoughts for this Ordinance, whereas if the Sermon be chiefly tend∣ing to raise them still into a higher strain of Devotion for their communicating, it will be a word spoken in due season, Prov. 15.23. and rarely improve their Souls, then made tender by Repentance, and much more apt to receive impressions from all representations of the love of Christ, and the means of our Union with him: Yet withal the people must now hear with extraordi∣nary attention, and receive with great affection these holy Instructions and Exhortations, drawn from the Word of God, to whom they are now about to ap∣proach in the nearest manner, and so shall they find a great benefit also from this duty; but if they desire more particular directions, see Comp. to the Temple Of the Les∣sons, §. 4, 5, 6, &c.
Walafrid. Strabo, de reb. Eccl. c. 22.
Sacrosancta Evange∣lia ante munerum illa∣tionem in Missâ Cate∣chumenorum, in ordine lectionum post Apostolum legantur. Concil. Val. Can. 1. Anno circa 500. post Christum.
Legitur Evangelium stantibus omnibus cum timore & reverentiâ. Liturg St. Basil. Stan∣tes audiamus S. Evan∣gelium. Lit. St. Chrys. Vide etiam Sozom hist. l. 9. c. 19. Constit. Clem. l. 2. Canon. A∣postol. 61.
Sapientiam & ser∣monem Dei hunc esse omnes credentes, cla∣mamus, Gloria tibi Domine. S. Germ. Theor. Et Liturg. S. Chrys. Gloria tibi domine dicant omnes.
Quia ut per S. Evan∣gelium corde credatur ad justitiam, per Sym∣bolum ore Confessio fiat ad salutem. D. Bern.
Custodiendam esse fi∣dem 318. Patrum qui apud Nicaeam, &c. Can. 1. Concil. Constant. 1.
Quibus vescentes con∣fessionem fidei suae ad∣debant. Ambr. de Sacr. Diaconus inter precan∣dum clamat, Nullus Catechumenus, nullus auditor, nullus infidelis, nullus Haereticus. Con∣stit. Apostol. quod pro∣bat Sozom. Hist. Eccles. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 6. c. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dionys. Eccl. Hier.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Justin. Mart. Apol.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. hom. 2. in 2 Timoth.
Compan. to the Tem∣ple. Disc. of Creed, Sect. 1. &c.
Concil. 6. Constant. can. 19. Concil. Mo∣gunt. can. 25.
Concil. Vasense. can. 4. an. Christi 460.
Acts 20.7. Post lectionem legis & prophetarum, Epistolarum, &c. Ordinatus-alloquatur populum verbis Exhortatoriis. Const. Apost. c. 4. Leo. 1. Serm. 2. de Pasch. Aug. confes. l. 3. cap. 3.