A form of reconciliation of lapsed Protestants and of admission of Romanists to the communion of the Church of Ireland / written by the Right Reverend Father in God Anthony Lord Bishop of Meath. Dopping, Anthony, 1643-1697. 1691 Approx. 58 KB of XML-encoded text transcribed from 45 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A36345 Wing D1911 ESTC R36097 15603039 ocm 15603039 104068 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A36345) Transcribed from: (Early English Books Online ; image set 104068) Images scanned from microfilm: (Early English books, 1641-1700 ; 1590:24) A form of reconciliation of lapsed Protestants and of admission of Romanists to the communion of the Church of Ireland / written by the Right Reverend Father in God Anthony Lord Bishop of Meath. Dopping, Anthony, 1643-1697. [2], 86 p. Printed and are to be sold by Andrew Crook ... and by Eliphal Dobson ..., Dublin : 1691. Reproduction of original in Marsh's Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of Ireland -- Membership. Church membership -- Ireland. Ex-church members -- Ireland. 2006-10 TCP Assigned for keying and markup 2006-10 Apex CoVantage Keyed and coded from ProQuest page images 2008-04 Mona Logarbo Sampled and proofread 2008-04 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A FORM OF RECONCILIATION OF Lapsed Protestants , AND OF ADMISSION OF Romanists To the Communion of the Church of IRELAND . Written by the Right Reverend Father in God Anthony Lord Bishop of Meath . DVBLIN , Printed and are to be sold by Andrew Crook at Their Majesties Printing-house on Ormonde-Key , and by Eliphal Dobson a● the Stationers-Arms in Castle-street , 1601. A FORM OF Reconciliation , &c. THere was never any signal Deliverance afforded by God Almighty to his Church , but as it proved an occasion of greater piety to the devout and sincere Christian , so it stir'd up a desire in such as were either it 's open enemies , or disguised friends , to joyn themselves in external communion with the true members of the Church , when they were delivered from their oppressions . Thus we read of a mixt multitude that joyned themselves to the Jews and went up with them out of the Land of Egypt : These certainly were no others than some of the Egyptians and other nations , who having seen the miracles wrought by Moses , and being convinced by them , that they must needs be the people of God , in whose favour so many amazing prodigies had been effected , thought it their wisest course to forsake the Idolatry of Egypt , and joyn themselves with the Professors of the true Religion . Thus the Samaritans that disclaim'd all friendship and alliance with the Jews , in the time of their distress , did notwithstanding court and implore their favour , pretended to be of the of the same religion and communion with them , when they were restored to the liberty of their religion , and the enjoyment of their properties in their own countrey : And it was foretold by the Prophet Isaiah , that their deliverance out of Captivity should be so wonderful to the Heathen Nations round about them , that it should invite vast numbers of them to joyn themselves to their communion : And what was thus foretold so long before their return out of the Babylonish Captivity , did accordingly come to pass after their deliverance , for many of the Nations that before were their Enemies , did declare themselves in favour of them , and desired to be admitted to their communion . And as it happen'd thus with the Jews before the coming of our Saviour , it was so likewise with the Christian Church after it : For 300 years she enjoyed little of delight or quiet in the world , and few or none embraced her Religion , but those that did it on a pure principle of conscience , without any regard to secular profit or advantages ; but when Kings and Princes became nursing Fathers to the Church , and encouraged the Religion by making Laws for its security , and countenanc'd the professors of it , by large priviledges and promotions in Church and State ; then many of the Heathens flock'd to its communion , and embraced the profession of it ; not because they loved it better than their own , but because they saw it enjoyed the countenance of the State , and found it the ready way to those honours and advantages which they knew they must want in the profession of their own : This having been the state and condition of the Church in former Ages , we have reason to believe , will be again the consequent of that great deliverance that God has afforded her in this Kingdom , it being reasonable to presume that those who never were of her communion , as well as those who Apostatized from it , will be desirous to be received into her communion : The latter out of a principle of shame and sorrow , and the former out of desperation , as being out of all hopes of seeing their Religion to flourish again among us , especially since it received so remarkable a disappointment , at a time when they flattered themselves with the hopes of an entire establishment of it . And because it is fit that some penance should be imposed on those that forsook us in time of danger , as well as a method propounded for the admission of those that never were of our communion , that so the former may be brought to a due sense of their sin and danger , and the latter encouraged to continue in our communion , I shall therefore presume to offer my thoughts upon this point , and lay down such a Scheme for the admission of them both , as may serve the present necessities of the Church , 'till the wisdom of the Convocation shall prescribe another in its stead . In order to this I shall consider , First , What the Ancient Discipline of the Church was , in receiving Penitents that had fallen from her . 2ly , How far that Discipline is at present practicable . 3ly , What methods are most proper to be used for the admission of Papists , or the reconciling of Apostates . In the handling of the first head , I do not design to insist upon all the particulars of the ancient discipline of Penance , for that would be a laborious and voluminous work , but shall only mention such branches of it as may be serviceable to my present design , and in order to that I consider , First , That there were peculiar places appointed for the Penitents and Catechumens in the Church ; some difference indeed there is in the number of them , for the Councils of Nice and Ancyra mention only three , because they did not esteem the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or weepers to be any order of penitents , but rather as Candidates and expectants of it , and accordingly they are said by Tertullian , to be in vestibulo panitentiae , rather in the way and passage to it , than reckon'd up as a distinct Order of them : But the great St. Basiil takes notice of four , viz. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Weepers , Hearers , Prostrates and Consistents , and so doth Balsamon in his notes on the Council of Neocaesaria . To these Greg. Thaumatur gus adds a fifth order , that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Communicants , tho' they cannot properly be reckon'd any Order of penitents , but should rather be esteemed as persons that have performed their penance , and so were admitted to an entire communion with the Church ; but notwithstanding this difference in the number , it is agreed on all hands that there were several places appointed for the several Orders of penitents . These places and stations were introduced into the Church long before the Council of Nice , or Constantine the Great 's time , as may appear by the disputes between the Novatians and the Catholicks concerning the reception of the Lapsi , and the Story of Philip the Emperour in Eusebius , who tells us that the Bishop would not admit him to enter into the Church before he had made a confession of his sins and stood in the place of penitents . And it is plain by the forementioned Canon of Nice , that it rather supposeth them as things of long use and practice in the Church , then prescribes any new rules or directions about them : And as they were introduced very early into the Church , so they continued in practice much longer in the Western than the Eastern Church , for the three first were abrogated in the fifth Century , soon after the days of Nectarius Patriarch of Constantinople ; but they continued in the Western Church till the ninth Century , as may appear by the Capitulars of Charles the Great : After which time the discipline of penance beginning to be relax'd , the stations of the penitents decay'd with it . 2ly , That the place for the Weepers was in the Church-porch without the doors of the Church , the place for the Hearers was at the further end of the Narthex , the place for the Prostrate within the body of the Church , but before the Ambon the Pulpit or reading desk , and that for the Consistents before the Choire or Chancel : This will be more evident by applying proofs out out of ancient Writers to each of these particulars . First then for the place of the Weepers , we have the testimonies of Greg. Thaumaturgus and St. Basil , the former of whom tells us , that it was without the doors of the Oratory where the penitent stood and beseeched the ●●ithful to pray for him : and the latter saith , that they were to stand without the doors of the Church and confess their sins and desire the prayers of the faithful in their behalf . The place for the Hearers was at the hither end of the Narthex , or the entry into the Church , which whether it was within or without the Church is not much material to my present purpose , it being only incumbent on me to make good that there was such a peculiar determined place appointed for this order of penitents : perhaps that controversy is easily reconciled by adjusting the several notions of the Ancients concerning the word Ecclesia , which some extended not only to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , and included the Nave or body of the Church under the word Ecclesia , and then it must be granted that the Narthex was within the Church , and a part of it : But others take the word Ecclesia in a more restrained sense as including only the Nave or Body of the Church where the faithful did assemble to Prayers and the Sacrament , and then the Narthex was no part of it , but must be supposed to be a part without it : However let that controversy lie as it will , I am only concerned to prove , that the Narthex was the place or station of the Hearers : And by the Narthex , I mean , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fore-part or first entry into the Church , extending from the West door till you come to the Pulpit ; of which we have some footsteps remaining in the two Cathedrals of the Holy Trinity & St. Patricks Dublin , in each of which , there is a stone Pulpit fix'd about the middle of the Nave or Body of the Church : Now the Narthex will contain all that part of the Church that reacheth from the great West door , till you come near the stone Pulpit , and here anciently the Catechumens and Daemoniacks , and the Hearers had their stations ; the place before the Pulpit ( which anciently was fixed in the middle of the Nave , tho' now removed to the Wall ) was the place of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the prostrate , and from thence , to the Choire or Chancel , was the place of the Faithful or Consistents , where they stood to hear the Word & pray , and from thence forward is the Chancel , called by the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now that the Narthex was the place of the Hearers , is plain from the testimony of Greg. Thaumatur gus , who saith that the station of Hearers was within the doors , in the Narthex , where they were to stand till the Catechumens were dismissed , and then to goe out with them : To the same purpose are the words of Balsamon and Zonaras and Gabriel the metropolitan of Philadelphia affirms , that the place of Hearers , was within the door of the Church , viz. in the Narthex , where the Hearers stood and communicated in the Hymns and reading of the Scripture . The place for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prostrate , was behind the Ambon , or the Reading Desk : All the Scholiasts on the Codex canonum agree on this , as Balsamon and Zondras Aristenus and Math. Blastares ; Balsamon places it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behind the Reading Desk Zonaras and Aristenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hind part of it , and Blastares affirms , it was within the Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but behind the Ambon , and that they went out of the Church with the Catechumens when the Deacon pronounced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last place for the Consistents , was between the Reading Desk and the Chancel , tho' not without some distinction of place between them and the faithful that were not under the censures of the Church : This is plain not only from the aforementioned Canons of Nice and Ancyra , but from the Annotations of the Scholiasts upon them , which we do all place them in the same rank and station with the faithful , and allow them the same priviledges with them , except the participation of the Lords Supper , and the liberty of bringing their Offerings to the Holy Table . 3ly . That those several Orders of Penitents were not only distinguished from the faithful in their places , but also in their habits , in the form of prayer that was used for them , and in the time of their departure out of the Church . The several Writers on the discipline of penance do take notice of a distinct habit that they were to put on , during the time of their penance , which by some is called Sordida vestis , by others lugubris , atra & pullata , by others velamen paenitentiae , & habitus religiosus . To these , others require , as necessary signes of contrition , tears in their eyes , and sadness in their countenance , shaving of the haire and lying on the ground , the putting sackcloth on their bodies and ashes on their heads , and all for this end and purpose , that it might be known to all persons that they were under the censures of the Church , and that they might prove by these tests whether they were sincere in their reformations ; If any denyed to undergoe these severities , they looked upon him as an hypocrite , and a person unquallify'd for their communion . Besides they were distinguished from the rest of the people , in the time and man-of their departure out of the Church , and the form of prayer and benediction that were used over them : for as soon as the Hymns were sung , and the Scriptures read and the Sermon finished , the Hearers were dismiss'd , and then the doors were shut , & the Catechumens were prayed for , and when that prayer was finished , the Catechumens were dismiss'd , and then the Penitents come under discipline , and as soon as they had kneeled down , and some certain prayers were offered up in their behalf , and the Bishop or Presbiter had laid his hands on them , then they were dismissed out of the Church , and the doors were shut again , and then the Faithful proceeded to the second Service , and the participation of the Lords Supper . These things are so plainly set down in the synod of Laodicea , and in those Authors that have given us an account of the manner and order of the service of the Church , that I need not insist any further on them . 4ly . confession of their sin was also required of them according to the nature and quality of it , and this was judged so necessary a part of their repentance , and so sure a sign of the sincerity of their sorrow , that without it no one could receive the benefit of Absolution : The antient canons indeed take notice of two sorts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confession , the one , before the penance was imposed , and this was done either in private to the Bishop , or in publick in the Church , as the Bishop should direct , the other after the penance was performed : The former of these was looked on as necessary to free the Church from the guilt and the scandal of publick sins , and in the case of private ones it was required as a means to bring the sinners to a more due sence and conviction of their faults : Thus Tertullian commends it to the penitent as a thing highly available to Repentance , for he calls it prosternendi & humilificandi hominis disciplina , and saith that it is the parent of Repentance , and disposeth the penitent for pardon and forgiveness and St. Cyprian in his accompt of the proceedings with the penitents , tells us that by outward gestures and tokens they shewed themselves to be sorrowful for their sins , and then made an humble confession of them before the whole congregation , and desired all the brethren to pray for them : This was also the practice in Origen's time , and we have an ample account of the custom of the Church in this particular out of Sozomen , where he tells us , that it was the custom at first for the penitents to confess their sins in publick , that afterwards to consult the modesty of the penitents , and because it was thought a little to severe , to make the congregation privy to their sins , there was a peculiar Penitentiary appointed to receive their confessions ; that this office was after abolish'd by Nectarius , upon the occasion of a crime confess'd by a penitent , that they who were conscious to themselves of having offended , did fall down flat upon the the ground , with weeping and lamentation , &c. In the Church , and then the Bishop runs to them with tears in his eyes , and falls down to the ground in token of sorrow and compasion , the whole Congregation in the mean time sympathizing with them both , and expressing their compassion with tears and sorrow : It would be an endless thing to transcribe all the authorities of the primitive Writers to this purpose , I shall therefore only mention two particulars , that are a plain evidence of it . The first is , that the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confesion is frequently used by Ecclesiastical Writters for the whole action of Repentance , and this is so common in the Greek and Latin Fathers , in Ireneus , & St. Basil , Tertullian , St. Cyprian , Pacianus , and others , that the crafty Sophisters of the Church of Rome , make use of it as an argument to prove their new Doctrine of Auricular Confession , and wherever they find the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confessio mentioned , they do not so much inquire into the genuine sense of the word , as force it into a proof for the practice of their Church in this particular . Now to me it is a plain evidence that confession of sins in publick was estemed a necessary part or principal ingredient of Repentance , because it could give a dinomination to the whole action , and make the discipline of Repentance to pass under that name , 2ly . That the Romish Doctrine of Auricular Confession has been superstructed upon this foundation : for it is realy nothing else but the publick exomologesis reduced to ashes and sprang up in the Church out of it's ruines , and as a late excellent Author saith , it is the reliques of that excellent discipline of Ecclesiastcal repentance which was in some cases necessary , in very many usefull , until by the disolution of manners , it became unsufferable , and a bigger scandal than those which it did intend to remedy . 5ly . That during the time of their Ecclesiastical penance , they were required to fast . There is none of the ancient Writers on the discipline of penance , but among the rest of the austerities that were practised by the penitents , do mention this of fasting , as a principal part of it , sometimes under the notion of jejunium , sometimes under the terms of cibus siccus , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this will be evident , if we consider the several periods of the Church and deduce the History of fasting and the practice of it through them ; from whence it will appear that tho' it was always continued as a part of the penitential discipline , yet it admitted of different degrees , both as to the manner of fasting and the time of it : for the three first Centuries we only read of fasting in general without determining the nature of it , or the time how long , or the kinds of meat that were to be abstain'd from ; and where there is any mention of the time of performing it , 't is rarely extended beyond seven weeks at most . The incestuous Corint hian mention'd in St. Paul ( who was the first instance of the Churches severity in her censures , and of her indulgence in the relaxation of them ) did not continue aboue a year under that discipline , if we may be permited to draw any argument from the distance of time between the writing of the two Epistles , and the young man reclaim'd by St. John from the society of Robbers , was not above a month or two at most under the severity of it : And it is plain from that story and several passages in Tertullian and St. Cyprian , where they describe the manner and order of this discipline , that there is only mention of tears and fasting , of sackcloth and ashes , and prostrations on the ground , of cibus siccus , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cibus and potus purus without any determination of the nature of the fast or the time of it's continuance . In the 4th Century , as the time of the penance was made more tedious , so the time of fasting was inlarged with it , and that fasting confined to a spare diet , and an abstinence from some particular meats : We read in the Councils that were call'd , and the Fathers that writ within this Century , of penance imposed for 5. 7. 10 : 12. 20. 30 years , according to the nature of the crimes that the penitents had been guilty of ; and because it was impossible for men to fast so long from all manner of food , we are therefore to presume , that their fasting did consist rather in a spare dyet during all the time , or a setting apart of some one or more days in a week ( wherin they eat nothing till Evening ) than in a total abstinence from all manner of food . From the 4th Century onward , the manner of fasting came to be prescribed and limited , and then it was thought a tolerable degree of abstinence , if the penitent did fast with bread and water , as may appear by the Canons of several Councils and the penitential Canons extant at the end of Gratians decrees , and thus things continued , till the Eleventh Century , at which time the disipline of the Church began to be Corrupted by the avarice of the Priests and the ease & luxury of the people , and then pilgrimages to the shrines of the saints , and the entring into Monasterys , the going on an expedition for the recovery of the Holy-Land , or the maintaining of those that were willing to engage in the Expedition , destroyed the ancient discipline of the Church , and reduced it to that weak and languishing state in which it is at present . 2ly , I come now to the second particular , to enquire , how far the antient discipline of the church , is at present practicable , and here I consider , that some things are of the substance of it , which continued the same in all ages , and were constantly practised as long as the discipline continued in its vigour , and others are of a mutable and circumstantial nature , which being altered and changed according to the custom of places and the will of the Governours of the Church , may still be laid aside as they think fit . Those things that are of the substance of it , I see no reason why they ought not still to be continued , for they are practicable now as well as formerly , and having received no alteration through the several Ages of the Church that have transmitted them to us , are a plain evidence to any unprejudiced man , that they are not alterable at the will of the Church ; that they may be suited to her in any state or condition , and may still be reduced to practice when the wisdom of her Governours shall think it expedient : And among these I reckon three things formerly mentioned , viz. The penitents confession of his fault , his afflicting himself with fasting for a season , and his standing for some time in a peculiar place of the Church appointed for that purpose , before he be admitted to her communion . Among the circumstantial and less necessary things I reckon the distinction of their Apparel , and the Ashes on their Heads , the Sack-cloth on their bodies , and prostrations on the ground , the abstinence from Feasts , and and all kind of Civil Business and Commerce , the macerating of the body , by want of sleep , and long and severe Fastings , the length of time in which they were forced to continue under the Censures of the Church , and wait for Absolution , before they could receive it , which sometimes and in some cases , extended to twenty or thirty years , and as to some particular Sins , they would never grant a relaxation of their Censures , till the penitent was expiring . These things , some of them , were the peculiar flights and excellencies of the primitive Christians , and were an argument of a rare and excellent temper that reign'd among them , and may put us into a just admiration , whether the severity of the Bishops and Presbiters in imposing them , or the readiness of the people in complying with them , were more to be valued , and esteemed . But alas ! since ease and Luxury have broken all the forces of Piety , and the true practice of Religion is decay'd in most , 't is in vain to talk of reducing a debauch'd Age to the austerities of the former , or prescribe those things as a remedy for their Disease , which they nauseate the thoughts of ; it is sufficient for us , if we can be able to revive the substance of it , though we cannot be so happy as to recover it to its primitive vigour : There remains only to consider , 3ly , What methods are most proper for the admission of Papists to our Communion , or the reconciling of Apostates from it , and here it is to be considered , First , that the cases of these two are very different , and therefore the method of dealing with them must be so too : For the Romanists having never been of our communion , may and ought to be treated with more tenderness then an Apostate Protestant , for he has the pretence of ignorance for his excuse , but the others sin is the more inexcusable , because he has acted against the light of his Conscience , and has had the opportunity of knowing better things . 2ly , That some difference must be made as to the case of the Protestants that have fallen off from us , according to the several grounds and occasions of their Apostacy : Some of them have been servants under the power of severe Masters , and others wives under the authority of their husbands , some have forsaken us out of a principle of fear , lest they should be stript of all , and exposed to want , and others have complyed out of hopes of gain and making their fortunes by the exchange ; some have sat down quietly on their fortunes , behaving themselves peaceably and inoffensively among their Protestant neighbours , & endeavouring to do them all the good offices that lay in their power , others have Joyn'd with the Romanists in their violence against the Protestants , and have been more than ordinarily eager in the prosecution of them , that so they might approve their zeal and the sincerity of their conversion to their new Masters ; and as the motives to their change before they made it , and their actions and behaviour after , has been very different , so the methods of treating them must be more mild or severe , and temper'd according to the several circumstances of the party . 3ly , Let there be a seat prepared at the entry into the Church behinde the West door , called by the name of the penitents seat , and let the party , that desires to be received , sit there during the times of prayer & Sermon on every Sunday for a month together , that the Congregation may know the person , and take notice of his behaviour during his continuance there . 4ly . Let none of them be permitted to come to Church , or be present at Divine Service , that do not give notice beforehand , to the Minister of the Parish , of his desire to be admitted to our communion ; and when he doth so , let the Minister spend some time in conference with him , and labour to bring him to a due sense and conviction of his fault , in forsaking our communion ( if he were a member of it ) or of his danger in continuing so long in the communion of the Church of Rome , if he were a Romanist . 5ly . Let the Minister , the next Lords Day ( after notice given him by the person that desires to be reconciled ) appoint him to attend him to the Church , and when they come to the Church door , let the penitent ( standing without the door ) in the presence of some of the Congregation , say these words to him : Sir , I have formerly been a Member of the Church of Rome , & am now sensible of my sin and danger in being so , & I am come hither to desire that I may be admitted into the communion of your Church , and to desire yours , and the Prayers of the faithful , to God in my behalf ; To which let the Minister answer : Brother , the Arms of the Catholick Church are always open to embrace those that are truly penitent for their faults , but you must wait here a while , till I go into the Church , and desire to know the minds of my Christian Brethren , whether they are willing that you should be admitted , for since they have been scandalized by your fall , it is but reasonable that they should be satisfied in your Repentance . : 6ly . Then let the Minister go into the Church ( the penitent still standing without the door ) and acquaint the Congregation with the request of the penitent , and if they be willing to have him admitted , let him go to him again , attended with three or four of the people , and bring him into the Church , placing him in the penitents seat , and saying : Sir , I have acquainted the Congregation with your desire , and they are willing to consent to it , but you must be content to wait for four several Sundays in this place , and communicate only in the prayers of the Church , and the preaching of the Word , till you be admitted to a more full communion with them . When this is done , let him proceed in the Office of the Church , and when prayers are ended , let a Sermon be preached , adapted to the present occasion , and consisting of these heads . First , the laying open the errors and corruptions of the Church of Rome , both in Doctrine and Worship . 2ly , The danger of continuing in the communion of a Church that is so corrupt . 3ly . That notwithstanding this danger , yet there is hopes of pardon with God upon the sincere repentance of the party . 4ly . Let the nature of Repentance be opened to him , and let him be told what Acts and Offices he is to do for the making his repentance acceptable with God. 5ly . Let him give him some general Rules for the regulation of his life & conversation . 7ly . When this is done , let the Parish Minister go to his house , and discourse over the heads of his Sermon to him . Let him advise him to set apart one day in a week during his suspension , for the work of fasting and prayer ; Let him direct him how to observe that fast , and give him a few short prayers , suited to his occasions , and advise him how to employ his thoughts , that they may not interfere for want of a subject fit for meditation : In particular , let him advise him to say the Litany and the seven Penitential Psalms , and the three prayers in the Office of Commination : All this is advised in case the party can read , but if he cannot , the Minister must take more pains with him in instructing him , and learning him some few prayers by heart . 8ly . Let him also acquaint him that a publick confession of his sin , in forsaking the communion of our Church , will be expected from him , together with an abjuration of the errors of the Church of Rome , and an open promise of continuing for the future , in the communion of our Church , according to the form hereafter prescribed , and let him read over to him the several things that he is to do in the face of the Church , upon the day of his admission , that he may not be surprized at the time of doing them . 9ly . When the party has observed these Rules , and has stood four Sundays in the penitents seat , as before directed , let the Minister on the last Lords Day tell him , that he intends to admit him into the communion of the Church the next Lords Day following , and desire him to prepare himself accordingly for it ; And when the day for his admission is come , which must always be some Sunday or Lords Day , publickly in the Church ) let the penitent sit in his seat , till after the Second Lesson at Morning prayer , and then let the Minister go down for him , and bring him up to the middle of the Church before the Reading-Desk , and then let him pray , PRevent us , O Lord , in all our doings with thy most gracious favour , and further us with thy continual help , that in all our works begun continued and ended in thee we may Glorify thy holy name & finally by thy mercy obtain everlasting life through Jesus Christ Our Lord. ¶ Then let the penitent say Sir , I am come hither with a design to make a publick confession of my fault , in deserting the communion of this reformed Church , in the times of danger and affliction , & embracing the communion of the Church of Rome to preserve my selfe from trouble ; I doe here publickly own this to be a great sin in me , and doe beg your assistance , in readmitting me to the communion of the Church from which I have Apostatized , as also your holy prayers , and the prayers of the Congregation unto God for me , for the pardon of this great and crying sin , and for the assistance of his Spirit to preserve and strengthen me in this Communion all the days of my life . If the person can read , he is to read the aformentioned profession , if not let some one that can read , repeat it for him saying Sir , I. N. of C , in the parish of B ▪ is come hither &c. And then let the penitent express his assent to it . ¶ Then let the Priest say , Sir , Before you are admitted into the communion of our Church , it is fit that you should make some publick profession of your faith , and acquaint the present Congregation with the motives of your Change , to the end it may appear to them , that you do not return to us again rashly & unadvisedly , for worldly ends and secular respects ; but upon sober grounds and weighty arguments of conviction , I demand therefore of you . First , Doe you believe all the Articles of the Christian faith ? 2ly . Repeat them then for the satisfaction of the Congregation . I believe , &c. 3ly , Do you here in the presence of God and of this Congregation renounce all the errors and corruptions of the Church of Rome as they stand determin'd by the Council of Trent , and are at present taught and practised in that Church ? 4ly , Declare unto the Congregation for what reasons you forsook the communion of our Church . 5ly , Are you sensible of your sin in forsaking our communion for those reasons , and sorry for so doing ? 6ly , Doe you desire to be admitted into the communion of our Church which you have forsaken ? 7ly , Are you resolved by the Grace of God to live and die in the unity of the Catholick faith , and in the communion of the Church of Ireland as it is reform'd from the errors and corruptions of Popery ? ¶ Then let the Priest say ALmighty God who has put these good resolutions into your heart give you grace and strength to perform them , through Jesus Christ our Lord. ¶ After this let the party read his abjuration , openly in the Church ( if he can read , and if not let some one of the standers by read it for him ) and at the end of it , let him be asked by the Priest whether he assents to the contents of it . Then say , let us pray . O Most merciful God , who according to the multitude of thy mercies , dost so put away the sins of those that truly repent , that thou remembrest them no more , open thine eyes of mercy , upon this thy servant who most earnestly desires pardon and forgivness , renew in him , whatsoever has been decay'd either by the fraud of the devil or by his own carnal will and frailty , preserve and continue him in the unity of the Church , and restore him to thy peace and favor in heaven , upon our admission of him into the communion of thy Church on earth : Give him Grace to perform the good Resolutions that he has made , and let the sense of his former frailty , in departing from the truth , have so strong an influence upon his Soul , as to make him embrace it the more firmly for the time to come , through Jesus Christ our Lord. MOst Gracious God and Merciful Father , receive we beseech thee , this wandring Sheep into thy Fold , which by the snares of the Tempter , & the frailty of his nature has gone astray from it ; pardon his sin in so doing , & accept of his Repentance for it ; let thy Fatherly pitty be extended towards him , and receive him into the Arms of thy Mercy , now that he desires to return into the way of truth , that so the Enemy may not triumph in the ruine of thy Servant , but that the Church may rejoyce like an Indulgent Mother , at the conversion and return of her lost Child , through Jesus Christ our Lord. ¶ Then let the Priest stand up ( the Penitent kneeling ) and lay his hand on his head saying , BY vertue of the Authority , to me committed , by our Lord and Saviour Jesus Christ , I do readmit this person into the communion of the Church , and restore him to the prayers of the Church , and the participation of the Eucharist , and to all other Rites and Symbols of communion , in the name of the Father , and of the Son , and of the Holy Ghost . Amen . Let us pray . MOst Gracious God and merciful Father , who hast vouchsafed to call this thy Servant from the darkness of error , to the light of thy truth , and to recall him into the bosom of the Catholick Church ; send down upon him , we beseech thee , the the Holy Ghost the Comforter , and daily encrease in him the gifts of thy Holy Spirit , the Spirit of Wisdom and Understanding , the Spirit of Counsel & Ghostly strength , the Spirit of Knowledge and true Godliness , and fill him , O Lord , with the Spirit of thy holy fear , now and for ever . Amen . ¶ After this let the Minister make some short exhortation to him on these heads . 1st . The nature of the Promise and Obligation that he has entred into . 2ly . the necessity of performing a promise that has been made so publickly and upon such solemn occasion . 3ly . The shame , danger & hazard of breaking it . The Form of Abjuration . I H. E. of S. in the Parish of T. and Dioces of M. Do acknowledge my self , to have been an unworthy Member of the Reformed Church of Ireland , until by the treachery of my own sinful heart , and for sinister ends and worldly respects , and especially for [ * ] I forsook the same : I am truly sensible of my great sin in so doing , and am heartily sorry for the same , and do for the future renounce all the errors and corruptions of the Church of Rome , as they stand determined by the Council of Trent , and are at present taught and practised in that Church ; and do resolve by the grace of God to live and die in the unity of the Catholick faith , & in the Communion of the Church of Ireland , as it is reformed from the errors and corruptions of Popery , Intestimony whereof I do hereunto put my hand this day of 1691. This Abjuration should be signed by the party , and witnessed , and then delivered to the Priest , that it may be entred into the Parish Registry , then let it be sent to the Bishop of the Diocess that it may remain on Record on his Registry also . If the lapsed person has done injury to any of his Protestant Neighbours by robbing them of their goods , he ought not to be admited till he makes restitution , or professes a willingness to it . A Form of Admission of Romanist's into our Communion . First , WHensoever any person that has been educated in the communion of the Church of Rome desires to forsake it , and to embrace the communion of our Church , it is fit , that he should give notice of his intentions some time before , to the Minister of the Parish , wherein he lives , to the end the Minister may be satisfied in the motives of his change , and spend some time with him in convincing him of the errors and corruptions of Popery . If the person be ignorant , and uninstructed in the common principles of Religion , contained in the Creed , the Lords prayer , and the Ten Commandments ( as I am afraid many of the Papists are ) the Minister ought to spend the more time upon him ; First in instructing him in the common agenda & credenda of Religion , and then descending from them to the doctrines of the Church of Rome , and shewing him the errors of them out of the word of God : For it is in vain to gain a Proselyte to our Church that is not acquainted with the common grounds of Christian Religion that are owned by all Chistians as necessary to Salvation ; & the admitting any person as a member of a distinct communion , doth necessarily presuppose him instructed in those principles of Religion in which the Christians of all communions are agreed ; But if he be better educated and instructed in the grounds of Religion , the Minister of the parish need only examin him in the reasons and motives of his intended change ; And if he finds him able to give a good account of his Change , Then let him ask him in private whether he has had any hand in the Rappareeing of his Neighbours , and if he confesseth he hath , let him lay the danger of that sin before him , and acquaint him with the necessity of making restitution ; and let him not be admitted , till he makes some restitution if he be able , or where he is not , profess a willingness to do it . 2ly . Let him appoint him to attend him at the Church door , the next Lords Day after notice given as formerly , and then let the person that desires to be admitted stand at the Church door , and say in the presence of some of the Congregation , Sir , I have formerly been a Member of the Church of Rome , and being sensible of my sin and danger in continuing so long in the communion of that Church , I am willing to forsake it , and to embrace the communion of your Church , and am now come hither with an earnest desire to be admitted into it . 3ly . Then let the Minister tell him ( as before directed ) that he must go into the Church and enquire the consent of the Congregation to his admission , and if the Congregation be willing to it , let him return to the party with three or four of the Congregation , and introduce him into the Church , placing him in the penitents seat , and saying as before directed in the Office for the Lapsi § . 6. except only as to the time of his standing in the penitents seat , which is left to the Minister's discretion to enlarge or abridge as he sees cause . 4ly . Then let the prayers of the Church begin , and after that , a Sermon preached on the heads formerly mentioned § . 6. then let him be put in mind of appointing a day once a week for fasting and prayer , according to the directions § . 7. 5ly . Let him acquaint him also , that a publick Abjuration of the errors of the Roman Church , together with an open promise of continuing in the Communion of our Church , will be expected from him before he be admitted , and to prevent surprize at any thing that he is to do , let the Minister preacquaint him with them before he come to perform them . 6ly . When the party has observed the foregoing Rules , and has stood in the penitents seat according to the time limitted by the Minister , let him on the last day tell him , that he intends to admit him to the communion of the Church the next Lords Day , and when the day is come , letthe directions formerly prescribed § 9 be observed , 7ly . After the prayer [ Prevent us O Lord ] is finished , let the party , standing before the Reading Desk , say , Reverend Sir , I am come hither with a design to renounce the errors and corruption of the Church of Rome , in which for many years past I have been educated , and to implore your paternal assistance in admitting me to the Communion of your Church , as also your holy prayers , and the prayers of this Congregation unto God in my behalf for the pardon of all the sins , errors and ignorances of my life past , and for the assistance of his spirit to preserve and strengthen me in this Communion all the days of my Life . ¶ Then let the Priest say , Sir , BEfore you are admitted to the Communion of our Church , it is fit that you make some publick profession of your Faith , & acquaint the Congregation with the motives of your change , that it may appear to them that you have neither forsaken the communion of the Church of Rome , nor embraced the communion of ours , for finister ends , and worldly respects , but upon sober grounds , and solid arguments of conviction ; I demand therefore of you , First . Do you believe all the Articles of the Christian Faith. Ans . I do ▪ 2ly . Repeat them for the satisfaction of the Congregation . 3ly . Do you here in the presence of God & this Congregation heartily and sincerely renounce all the errors and corruptions of the Church of Rome , as they stand determined by the Council of Trent , and are at present taught and practised in that Church ? Ans . I renounce them all . 4ly . Are you sensible of your sin and danger in continuing so long in the communion of that Church ? Ans . I am . 5ly . Do you desire to be admitted into the communion of our Church ? Ans . I do desire it . 6ly . Are you resolved by the grace of God to live and die in the unity of the Catholick faith and in the communion of the Church of Ireland as it stands reformed from the errors and corruptions of Popery ? Ans . I am so resolved . 7ly . Read your Renuntiation . ¶ After the reading of it let the Minister say , ALmighty God , who has put these good Resolutions into your heart , and has discovered to you the light of his Truth , give you grace and strength to walk in that light , and perform those good resolutions , through Jesus Christ our Lord. Amen . ¶ Then let the Minister use the two former Collects , & then proceed as in the former Office , except only in the first Collect instead of these words [ let the sense of his former frailty in departing from the truth ] let these be inserted , Let the sense of his former ignorance of the truth have so strong an influence , &c. After the two Collects , let the Minister stand up ( the Penitent kneeling ) and lay his hand upon his head , saying , BY vertue of the Authority to me committed by our Lord and Saviour Jesus Christ , I do receive this person into the communion of the Church , and admit him to the prayers of the Church , and the participation of the Lords Supper , and to all other Rites and Symbols of communion , In the name of the Father , and of the Son , & of the Holy Ghost . Amen . ¶ Then shall follow the Collect in the former Office , and after that a short Exhortation upon these following heads . First . To shew to him the advantages that the Protestant communion has beyond that of the Church of Rome , in allowing the liberty of reading the Scripture , and the benefit of the publick prayers in a known tongue , in drawing its Members off from relyances on Saints and Angels , on hallowed Beads and Medals , and and fixing their trust and confidence only upon God. 2ly . To lay before them the necessity of continuing stedfast in the communion that they have embraced . 3ly . To shew them the danger and hazard of breaking the Promise which they have so solemnly and publickly made , and to forewarn them of , and arm them against the loud clamours of Heretick and Schismatick , and their being out of the Church , which they must expect will be raised against them & said unto them by the men of the communion which they have forsaken . : The Form of Abrenuntiation I H. T. of B. in the Parish of M. & Diocess of M. Having been educated in the communion of the Church of Rome , by means whereof I was neither able for some time to enquire into the Doctrines of that Church , nor to shake them off without much difficulty after enquiry : But now being sensible of the errors and corruptions of that Church , and the great hazard of my salvation by continuing longer in it , I am desirous to renounce her communion , and to be admitted into the communion of the Church os Ireland , as it stands reformed from the errors and corruptions of Popery ; humbly imploring the Divine Mercy for all the Ignorances and errors of my life past , and desiring all Christian people to pray to God for me , that they may not be laid to my charge ; and also humbly intreating you my Spiritual Pastor to admit me a Member , though a very unworthy one , into the communion of your Church , in which by the grace of God I do fully purpose to live and die : And this Declaration I do make willingly , sincerely and unfeignedly , without any Equivocation or Mental Reservation , So help me God , through Jesus Christ , this _____ day of _____ 1691. FINIS . Notes, typically marginal, from the original text Notes for div A36345-e140 2. 5. an t . c. c. 54 2. Peculiar places appointed for the Penitents . Nic. c. 11. Ancyr . c. 4. Tert. de poen . Basil ad Amphil. c. 22. 56 When first introduc'd , how long continued . Hist . Eccl. 6. 34. L. 5. c. 71. Where those stations were . Can. 11 Ep. Can ▪ c. 56. 75 ▪ The place for the hearers . can . 11. in can . 4. Ancyr . lib. de paenit . c. 10. The place of the prostrate . in can . Nicen. ● 1. 12. Ancyr . 4. 5. in can . praed . syntag . lit . m. 6. The place of the faithfu distinction in habits , prayers , &c. made between them . Pacian . in paraen ad paenit . Ambrosad virglaps . c. 8. Cypr. de laps . Hieron . Ep. 30. ad Ocean . Conc. Agath . c. 15. Tolet . 3. c. 12. B●rc . in c. 6. Eligius hom . 8. Laod. c. 19. Clem. const . l. 8. c. 6. 7. 8. l. 2. c. 57. Dion . Hier. Eccl. c. 3. Basil . Ep. can . c. 56. 75. Sozom . hist . l. 7. c. 16. Chrys . hom . 72. in Math. & hom . 3. in Ep. ad Ephesios . Confession required . de paenit . c. 9 ▪ in Sal. 37. Hist . Eccl. l. 7. c. 16. Bishop Taylor . Un. Necess . ch . 10. S. 4. fasting injoyned . Tert : de paenit . c. 9. 10. 11. 12. Morni . de paenit . l. 4. c. 9. 1. Corinth . 5. 2. Corinth . 2. Euseb . 3. 23. de paenit . c. 9. 10. Cypr. de lapsis . Ancyr . c. 16. Nicen . c. 11. 12. Basil . Ep. Can. how far the antient discipline is practicable . present methods fit to be used . distinction to be made between the lapsi Penitents Seat. Conference with them . Penitents address to the Minister , and his answer . Consent of the Church necessary . Sermon for the occasion . Fasting and Prayer . publick confession . Form of admission . Penitent's address to the Minister Interr●…tories Prayers to be used Absolution . Exortation . * Here let him mention his reasons .