our Church hath good warrant from that rule of the Apostle Let all things be done to edification Proper Lessons to be read on Sundayes This table was added by the Reformers under Queen Elizabeth the former books having no Lessons appointed for the Lords dayes And therefore unto the fourth paragraph of the page preceding these words for the Sundayes or were added and to these Lessons the Act for uniformity hath relation But at the same time there were also added many proper Lessons for certain holy dayes which had Epistles and Gospels assigned them but no proper Lessons untill then why then was not the addition of these Lessons expressed in the Act as well as those for Sundayes The answer is because they were already comprehended in the provision of the Paragraph before cited under these words And here is to be noted that whensoever there be any proper Lessons appointed for any feast moveable or inmoevable c. where the word whensoever is not to be limited to the then present order of the Church but extended to any further constitution appointed by the same Authority at another time so that be the appointment in the present or in the future tense the Paragraph is comprehensive of both Matth. 3. I finde in the Scotch Liturgy in all the Cambridge impressions of our Book of Common Prayer and some others of the London edition a manifest errour in rendering here the 13. of Matth. for the third expresly varying from the Liturgies of Edw the 6. the 1. 2. and from that of Q. Elizabeth all which give us the third of Matth. and conformable is the Kalender of the very impressions formerly cited as erroneous This slip is taken in truth ex traduce from the first Church-Book printed in King James his time which ought to be the standard for ensuing times and which hath it the 13. of Matth. That it ought to be the third is without dispute upon comparing the two Chapters together and therefore Ministers should do well to observe it henceforward taking their directions from the Kalender not from this Table The like mistake is also current through all the same Impressions in the proper Psalmes appointed for Whitsunday where the xlvii is evidently put for the lxvii and the x mislaid In the Kalendar there is little observable yet because some perhaps will be desirous to understand the several diversities betwixt the last and the two first I shall briefly note them out for their satisfaction First then upon the account of the Sundayes and some holydayes having de novo Proper Lessons assigned them as I said before our Kalendar differeth from the former Smectymnuus hath taken the pains to tell us the diversity is an Omission of 32. and an Addition of 47. Chapters of the Old Testament besides many out of the Apocrypha if so as so it is then I hope forty seven for thirty two is a fair amends and might have passed without a Cavil Secondly in the first Kalendar St. Paul Barnabas Mary Magdalene are in their Scarlet in the two latter in their Sables Thirdly in the first there are no Saints dayes mentioned but such as are in the Rubrick In the second onely besides Pauls and Barnabas St. George St. Laurence and St. Clement In the last very many more not that we repute them all for Saints or holy men so are the very words of the Admonition to the Reader in Praeces privatae But that they may be as notes of some certain things and fixed seasons the knowledge of which is very beneficial That is in civil relations most great faires being kept and many ancient rents and services being payable upon those dayes Lastly in the first and second no fasts on the vigils of any Saint in the last many are added But whereas Smectymnuus woul perswade the world that what were fish-dayes before were in the latter Kalendar called Fasting-dayes and do strongly endeavour to charge it as an innovation upon our Church I hope by this time they have seen their error for certainly Fasting-dayes were never stiled fish-dayes by any former Liturgie since the Reformation nor by any Injunctions of Henry the eight nor of Edw. the 6. nor of Queen Elizabeth but constantly Fasting-dayes Between the Scotch Liturgie and ours there is in the Kalendar a greater change and more to the gust of our opponents All Apocryphal Chapters being proscribed out of the Sunday and week dayes service by that Liturgy and but a few admitted as proper Lessons for some festivals Again whereas ours begins the Prophet Esay at Advent the Scotch begins it the 28. of July Fast Too daily experience teacheth us that nothing blunts the edge of holy Zeal or disposeth the soul to the performance of sacred duties more then an intemperate surcharge of meat or drink if so by the consequence of contrary causes producing contrary effects nothing doth more purify the spirit of man from earthly reflections or whet it's appetite to heavenly concernments and acts of Religion then Fasting and abstinence proportioned agreeable to the several conditions of several persons Upon which very account amongst the Jews such Feasts as were celebrated with the most solemn service were most strictly fasted in the fore-noon untill mid-day or their sixt hour that is until after their morning service This is the reason that the Pharisees cavill'd at our Saviour in relation to his disciples saying Thy disciples do that which is not lawful to do upon the Sabbath day Matth. 12. 2. what was that not because they pluckt the ears of corn but because they eat them breaking thereby the fore-noone fast of the sabbath as they pretended So also when some mockt at the Apostles Acts 2. 13. as drunk when they were miraculously filled with the holy Ghost on the day of Pentecost Peter refuteth the calumny from the cool of the day For these are not drunk as ye suppose seeing it is but the third houre of the day and they were interdicted both meat and drink until the sixth As for the fasts intended in the Kalendar by our Church as antecedent to their respective holydayes I finde no direct nor expresse example of them in the Primitive Church But very obvious nothing more is the devout practise of those early Christians imploying the nights preceding their great festivals in humiliations lying on the floore watchings teares and such outward acts of inward humiliation But in tract of time abuses stealing in and defiling those sacred exercises the Church say learned men changed those night-vigils and watchings into Diurnall fasts But it will be here demanded why are fasts prefixt to some holy-dayes and not to all My answer is Proceeding in due order The first of Jan. being the Circumcision is but of late known by that name and anciently called the Octave of Christs nativity and Octaves never were assigned their vigils in the Primitive Church The Epiphany is no saints day Again if Theophilus Alexandrinus as he is cited
the Alterations H Antiently 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 Magistrate 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 masse-Masse-book N The Pye Several acceptations of the word O Apocryphal Lessons lawful to be read The Minister hath Liberty to exchange them for Canonical Scripture They are more edifying then many Chapters of the Canon appointed by the Directory P The Bishops to interpret in doubtful cases Q The several degrees of the first Reformation R What meant by the Minister saying daily prayer either privately or openly S Ceremonies of humane Institution lawful Proved by the several confessions of Reformed Churches T Order in the Church of Divine institution Orders to be obeyed not disputed where they are not simply unlawful V The Churches prudence and moderation in her first Reformation W Significant Ceremonies lawful X Superstition defined Y Our Ceremonies elder then the masse-Masse-Book Directory a Popish word Z Scandal no just exception against our Liturgy by the confession of Geneva herself More scandalized and more justly by the Directory then our Common Prayer pag. 17. CHAP. II. A The division of the Psalmes very discreet The ancient manner of singing them various in Antiquity The 15. Cannon of the Council of Laodicea Expounded B Bookes and Chapters of Canonical Scripture least edifying omitted C The Rubrick for proper Lessons cleared D A necessary Caveat to Ministers E Differences between the former Kalendars and ours Why several Saints are added now more then formerly F Feasts instrumental to piety The Jews fasted on high festivals till noon Whence our Fasts before some Holy-dayes Why not before All. G Holy-dayes why fit to be established by Parliament Why instituted The Churches power to ordain them The judgment of forein Churches and Divines Zanchy cleared a demur upon the best Reformed Churches Our Holy-dayes not derived from the Pagans yet warrantable if they were pag. 55. CHAP. III. A Morning and Evening Prayer agreeable to the Jewish and Christian practice The three houres of Prayer in the Temple The 6. 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 Surplice defended and primitive practice set down F A discourse concerning the Translations of the Bible where the obstacle was that our Liturgy was not reformed in this particular G To begin with confession ancient H What meant by the word alone in the Rubrick of absolution I The Lords 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 time to be used O 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 primitive custome before every Lesson R The benefit of mixing Psalmes or Hymnes 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 imployed why called the Apostles the Catholick 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 A A O Lord shew thy mercy upon us c. are canonical Scripture B B Collects why so called p. 71. CHAP. IIII. A Catechising part of the Evening Office The want thereof the cause of heresie Judgement of the Synod of Dort Sermons where in the Primitive Church part of the Evening Office B Evening Prayer why so called An ancient Evening Hymn C The Doxology of the Pater Noster why omitted in our service D A necessary Rubrick added by the Scotch Liturgy E Athanasius his Creed falsly so called yet ancient and extant in Anno 600. after Christ. F Litanies Ancient in the Western Church long before Mamercus Reformed by Gregory the Great ours whence derived the Gesture proper for it G Wednesdaies and Fridaies why dayes of fastings Stations what and why so called Tertullian cleared H Forgiving our Enemies a peculiar of Christianity The Jewish and Romish practice contrary to it I Repeated Prayers most powerful K The Thanksgiving for Rain c. a necessary Reformation p. 97 CHAP. V. A The Introit what B Epistles and Gospels very necessary why Epistles when all are not so The reason and defence of that denomination C Advent what and why observed D Christmas day It s 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 Belgick Church A main argument for it E Two Communions anciently in one fore-mâ—n F Why the Feasts of St. Stephen St. John and Innocents are celebrated neer Christmas day G Antiquity of the Circumcision feast H Epiphany what Ancient I Ashwednesday and Lent the original and various observation of them K Palm Suâ—day how observed L The holy week why so called M Maunday Thursday a day of great note N Good-Friday anciently a very high day a day of general Absolution O Easter-Eve the great day of Baptising competents Watching the Sepulchre whence derived P Easter-day of Apostolical institution Q Easter-Mnoday and Easter-Tuesday very anciently observed R Dominica in Albis S Rogation dayes why instituted T Ascension day why rarely mentioned in Antiquity Pentecost what Synods anciently summoned about this time V Whitsunday why so called a private conjecture W St. Andrews day why the first festival X Conversion of St. Paul why not observed Paul and Peter one intire festival anciently and of late years Y The Purification of Mary anciently how called why Candlemass-day Z The Annuntiation of the Virgin Mary how Ancient A St. Philip and Jacob and All-Saints B St. Peter hath no single day C The Festival of Mary Magdalen why discontinued p. 133. CHAP. VI. 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 109 Canon the Committee 1641. the Ordinance of Parliament Octob. 20. 1645. the Imperial Law Primitive practice our Saviours president in admitting Judas The main reason for free admission C Charity how necessary to a Communicant One loaf in the primitive Church Agapae the holy Kiss D The Table where to stand in Communion time E
meant by Presbyteri consignant in the counterfeit Ambrose F Vnction or Chrism an ancient ceremony belonging to Confirmation why separated at length from it and indulged to Presbyters The Arausican Council diversity of readings Sirmundus his Edition defended Whence two Chrismations in the Church of Rome G Signing with the Cross a companion of unctson H Children when anciently confirmed I Communication of the Eucharist to succeed presently upon Confirmation p. 261. CHAP. X. A. The Matrimonial Office very necessary Marriage ought to be blessed by a Minister Our Saviour and the Primitive Fathers did it Set forms anciently used B. Times prohibited for Marriage upon what Law founded The Directory as guilty of Popery therein as our Church C. Marriage anciently celebrated ad ostium Ecclesiae D Mutual consent of both Parties necessary Espousals what E The giving of the Woman ancient F. The excellence of the English mode in receiving the Wife from the Priest G. The right hand a Symbole of fidelity H. A Ring why given by the man The ancient use of Rings I. Why the Ring is laid upon the Book K. Why the Ring is put upon the 4th singer the usual reason rejected L With my Body I thee worship what meant by it M. The blessing ought to be by imposition of hands N. Why the married couple to communicate O. The visitation of the sick a necessary Office P. A sound faith how necessary Q. Charity very necessary to a dying man R. So also Almes-giving S. Absolution how commendable and comfortable The several kinds of absolution T. Extreme unction why laid aside V. Communion of the sick vindicated Calvin foâ— it W. Reservation of the consecrated Elements anciently very laudable X. The various customs of bearing the Corps to Church Copiatae what Why Hymns sung all along as the corps was born Y. The Resurrection of our bodies ought to be the chief of our Meditations upon funeral occasions Z In sure and certain hopes c. What meant by it AA Prayer for the Dead in the Romish Church implyeth not Purgatory The mind of the Breviary opened Trentals what BB. Communion at Burials ancient why now laid aside The Original of Oblations Doles at Funerals and Mortuaries p. 291 CHAP. XI A The grounds of Thanksgiving after Child-birth why rather for this than other deliverances B Our Church doth not Judaize Difference betwixt our practice and Jewish Purification C What meant by the word Church into which the woman is to come D The woman not enjoined a veil F The 121 Psalm not abused E But deliver us from evil why returned by way of response F Commination how often used in the year G Why read in the Pulpit A discourse of reading-Desks none setled by Rule before the Canons 1603. upon what occasion devised H A Discourse of publick Pennance By whom it was imposed and how long to continue The several motions of it in the Greek Church What meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what and what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Errours noted in the Editions of Zonaras and Balsamon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Penitential customs in the Western Church Africa most severe and why The ancient mode of Excommunicating of notorious offenders out of Gratian Discourse upon it Adgeniculari charis Dei in Tertullian Penitents when reconciled in the Latine Church The Ancient Discipline commended and Vote for its restauration I What meant by the word Curate in our Liturgy K Homilies whether part of our Churches Service And whether the Doctrine of our Church L Calvins Epistle to the Protector mis-dated in all Editions p. 315 FINIS THE BOOK OF COMMON PRAYER AND Administration of the SACRAMENTS AND Other RITES and CEREMONIES OF THE CHURCH OF ENGLAND CHAP. I. An Act for the uniformity of Common-Prayer and service in the Church and administration of the Sacraments WHere at the death of our late soveraign Lord King Edward the sixt there remained one uniform order of common service and prayer and of the administration of Sacraments Rites and Ceremonies in the Church of England which was set forth in one book entituled the book of Common-prayer and administration of the sacraments and other rights and ceremonies in the Church of England authorized by act of Parliament holden in the lift and sixt years of our said late soveraign Lord king Edward the sixt entituled an Act for the uniformity of Common-prayer and administration of the Sacraments the which was repealed and taken away by act of Parliament in the first yeer of the raign of our late soveraign Lady Queen Marie to the great decay of the due honour of God and discomfort to the professours of the truth of Christs religion Be it therfore enacted by the authority of this present Parliament that the said statute of repeal and every thing therein contained onely concerning the said book and the service administration of Sacraments rites and ceremonies contained or appointed in or by the said book shall be void and of none effect from and after the feast of the Nativity of Saint John Baptist next coming And that the said book with the order of service and of the administration of Sacraments rites and ceremonies with the alteration and additions therein added and appointed by this statute shall stand and be from and after the said feast of the Nativity of Saint John Baptist in full force and effect according to the tenour and effect of this statute any thing in the aforesaid statute of repeal to the contrary notwithstanding And further be it enacted by the Queens highnesse with the assent of the Lords and Commons of this present Parliament assembled and by the authority of the same that all and singular ministers in any Cathedral or parish Church or other place within this realm of England Walâ—s and the marches of the same or other the Queens dominions shall from and after the feast of the Nativity of saint John Baptist next coming be bounden to say and use the Mattins Even-song celebration of the Lords Supper and administration of each of the sacraments and all other common and open prayer in such order and form as is mentioned in the said book so authorized by Parliament in the said fift and sixt year of the raign of king Edward the sixt with one alteration or addition of certain Lessons to be used on every Sunday in the year and the form of the Letanie altered and corrected and two sentences onely added in the delivery of the Sacrament to the Communicants and none other or otherwise And that if any manner of Parson Uicar or other whatsoever minister that ought or should sing or say common prayer mentioned in the said book or minister the sacraments from and after the feast of the â—ativity of saint John Baptist next coming refuse to use the said common prayers or to minister the sacraments in such Cathedral or parish Church or other places as he should use to minister the same in such order and form as
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
is not a ceremonial law as much of Moses law was but it is a religion to serve God not in bondage of the figure or shadow but in the freedom of the spirit being content onely with those ceremonies which do serve to a decent order and godly discipline and such as be apt to stir up the dull minde of man to the remembrance of his duty to God by some notable and special signification whereby he might be edified Furthermore the most waighty cause of the abolishment of certain ceremonies was that they were so far abused partly by the superstitious blindnesse of the rude and unlearned and partly by the unsaciable avarice of such as sought more their own lucre then the glory of God that the abuses could not well be taken away the thing remaining still But now as concerning those persons which peradventure will be offended for that some of the old ceremonies are retained still if they consider that without some ceremonies it is not posible to keep any order or quiet discipline in the Church they shall easily perceive just cause to reform their judgements And if they think much that any of the old do remain and would rather have all devised anew Then such men granting some ceremonies convenient to be had surely where the old may be well used there they cannot reasonably reprove the old onely for their age without bewraying of their own folly For in such a case they ought rather to have reverence unto them for their antiquity if they will declare themselves to be more studious of unity and concord then of innobations and new-fanglenesse which as much as may be with the true setting forth of Christs religion is alwayes to be eschewed Furthermore such shall have no just cause with the ceremonies reserved to be offended For as those be taken away which were most abused and did burden mens consciences without any cause so the other that remain are retained for a discipline and order which upon just causes may be altered and changed and therefore are not to be esteemed equall with Gods law And moreover they be neither dark nor dumb ceremonies but are so set forth that every man may understand what they do mean and to what use they do serve So that it is not like that they in time to come should be abused as the other have been And in these our doings we condemne no other nations nor prescribe any thing but to our own people onely For we think it convenient that every countrey should use such ceremonies as they shall think best to the setting forth of Gods honour and glory and to the reducing of the people to a most perfect and Godly living without errour or superstition And that they should put away other things which from time to time they perceave to be most abused as in mens ordinances it often chanceth diversly in divers countries Annotations upon CHAP. I. A The necessity of Common Prayer And of a Book of Common Prayer â—b 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 Administring the Sacraments Proved by Primitive practise 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 of an Act for uniformity F. The present Act a revivor of a former G. The Parliament did onely ratify not make the Alterations H. Antiently 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 Magistrate 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 masse-Masse-Book N. The Pye several acceptations of the word O. Apocryphal Lessons lawful to be read The Minister hath Liberty to exchange them for Canonical Scripture They are more edifying then many Chapters of the Canon appointed by the Directory P. The Bishops to interpret in doubtful cases Q. The several degrees of the first Reformation R. What meant by the Minister saying daily prayer either privately or openly S. Ceremonies of humane Institution lawful Proved by the several confessions of Reformed Churches T. Order in the Church of Divine institution Orders to be obeyed not disputed where they are not simply unlawful V. The Churches prudence and moderation in her first Reformation W. significant Ceremonies lawful X. Superstition defined Y Our Ceremonies elder then the masse-Masse-Book Directory a Popish word Z. Scandal no just exception against our Liâ—urgy by the confession of Geneva her self More scandalized and more justly by the Directory then our Common Prayer THE Book of Common Prayer As God is the first principle and Prime efficient of our being so that very being of so supereminent a quality is obligation of the highest importance for us to defer to him the greatest Honour we possibly can That which hath the ordering and disposal of this Honour to him is Religion the most noble the most proper act of Religion is Prayer an act by which we turn Tenants to God and own him as the Donor of every good and perfect gift A duty enforced by our Saviours expresse command Pray alwayes so he Luke 18. 1. Continually so his blessed Apostle 1 Thes. 5. 17. that is Levant and couchant morning and evening sutable to the Diurnal sacrifices in the Temple that at least A duty dignified with the gift of miracles exemplified in Elias Joshua and many more Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. if the solitary prayer of one single supplicant be so operative what would it do in a full Assembly who combining together besiege and beset God with their prayers such a storming of and forceable entry into heaven being most acceptable to him as Tertullian elegantly Such an advantage hath the Publick above the Private the Church above the Closet and hence a necessity of Common Prayer But there may be a necessity of Common Prayer yet no necessity of a Book of Common Prayer that is of a set form The prayers of the Minister in the Congregation for the Congregation are Common Prayers which are Prayers conceived and without book Answer Confest such Prayers may in some sort be called Common Prayers but not so properly as set forms because the Minister who officiateth Publickly is but the Agent the representative of the people in their resort to God Now in arbitrary Prayer he cannot so well be called the mouth of the Assembly or said to send up his prayers on their errand when they are not privy to one syllable he will deliver when he speaks alwayes his own not alwayes their sence in which case the peoples Amen should be as Arbitrary as is his Prayer and if upon some dislike at the either matter or form the people think fit to suspend their
Almighty God and so fulfil his appointment So the Constitutions whereby it is manifest not onely that such commemoration was made but that it was made upon the account of Divine institution In all the Liturgies ascribed to St. James St. Basil St. Chrysostom c. the like commemoration passeth currant For the Latines listen to St. Ambrose Sacerdos dicit ergo memores gloriosissimae ejus passionis ab inferis resurrectionis in coelum ascensionis Offerimus tibi c. The Priest sayes Therefore commemorating his most glorious passion resurrection from the Dead and Ascension into heaven we offer up unto thee c. Agreeable to which is the now Canon of the mass whence it is that the same Ambrose of the words do this in remembrance of me gives this paraphrase Mortem meam praedicabitis resurrectonem meam annunciabitis adventum sperabitis donec iterum ad-veniam ye shall set forth my death declare my resurrection and hope for my coming until I shall come again Indeed St. Paul himself seems so to interpret them saying For as often as ye shall eat this bread and drink this cup ye shew the Lords death till he come 1 Cor. 11. 26. implying that Annunciation or declaration of Christs passion was usually made at the celebrating the Eucharist which could no otherwise be then by verbal commemoration To the people in their hands so was the celebration observed by Christ himself and so the Primitive custome the scrupulous person mentioned before in Eusebius is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stretch out his hand for the receiving of the sacred food So St. Cyprian speaking of persons lapsed who intruded to the Communion before they had performed those solemnities of penance which the Church required saith Plus modo in Dominum manibus et ore delinquunt quam cum Dominum negaverunt They did more heinously offend God with their hands reacht out to take and their mouthes open to devour those pretious symbols then they the Jews did with their tongues when they denyed him To the same purpose this father elsewhere very often so also Clemens Alexandrinus Augustine who not In tract of time some indiscreet persons pretending greater reverence to the mysteries as if they were defiled with their hands were at the cost to provide certain saucers or little plates of gold why not as well golden mouths and stomacks to receive it until they were forbidden by the sixth Councel in Trullo Another abuse the Church of Rome brought in where the Priest puts it into the peoples mouth least a crum should fall beside which favouring Transubstantiation is by our Church discontinued Kneeling The antients made it their study to adorn the blessed Eucharist with all the Appellations of honour they could devise some called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the perfection of perfections some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dreadful mysteries some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exemplar of high mysteries The table on which it was said was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mysticnl Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the terrible and dreadful Table much cost to slender purpose if after all it be now be discovered they were in the wrong and that this Sacrament hath nothing of that veneration nothing of that dreadfulness which they imputed to it and that it is so same and despicable an Ordinance as will admit of any negligent posture and that kneeling is too good for it Miserable infatuation Good God how well mayest thou say to those missed souls as Augustus to him who entertained him meanly I did not think you and I had been so familiar Blessed Jesus wert thou so gracious to us wretches as to leave and bequeath us this mystery of our eternal redemption and great charter of all thy benefits and shall we dare to receive it in any other then the lowest and humblest posture What is if this be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to disdiscern the Lords Body and what the consequence of that in distinction is let all them consider who would avoid it But it may be said that Kneeling was not the gesture of the Primitive Church Confest generally it was not because their fashion was upon Communion days to pray standing Nevertheless the communicant was enjoyned to receive those mysteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowing himself after the manner of veneâ—ation and Adoration Now can Augustines words be otherwayes truly interpreted Nemo carnem illam manducat nisi prius adoraverit Let none presume to eat that flesh until he hath done his Obeysance Nor was this Oecumenical and universal practise for Sozomen tells a story of a woman which to please her husband comming to the Communion took the bread when the Priest gave it her and kneeling down as if it had been to secret prayer conveyed it away her maid then by privily stealing a peece of common bread into her hands which she eat instead of the other whence it appeareth that kneeling was not then interdicted A gesture used by the Protestants of Bohemia upon whose custo me mentioned in their Confession the French and Dutch Churches passed this judgement In hoc ritu suam cuique Ecclesiae libertatem salvam relinquendam arbitramur As to this ceremony we hold it fit that every Church be left to her own liberty A gesture which by Beza's own confession olim potuit cum fructis usurpari might in times past have been used with edification In time past why not now as well yea much rather when as the fear of reverting to Popish Idolatry is altogether vain so the danger of Apostatizing from Christ is very great and no way sooner occasioned then by a sitting posture it being observed by the Polish Church that the men who lapsed there into the Arrian haeresie were all such as addicted themselves to that posture at the Communion The body of our Lord c. If you take a view of the elder formes as they stand lateral to the Common prayer you may perceive this constituted by the coupling and uniting of the other two which were before unhappily divorced For the first form in the â— Book excluding the words commemorative of Christs death and passion which those divine Mysteries were ordered to represent as it is the precise formula of the Masse-book so might it be suspected as overserviceable to the Doctrine of Transubstantion to which the Romanists applied it Again in the next Book the Commemoration being let in and the body and blood of Christ shut out that real Presence which all sound Protestants seem to allow might probably be implied to be denied Excellently well done therefore was it of Q. Elizabeth her Reformers to link them both together for between the body and blood of Christ in the Eucharist and the Sacramental commemoration of his passion there is so inseparable a league as subsist they cannot unlesse they
oder eny oder holy place for alle sawlys hwos mendedays beet yholde in this Cherche oder eny oder by the yeare Deinde revertat se dicat Psalmum De Profundis Kyrie Eleeson Christe Eleeson Kyrie Eleeson Pater noster Et ne nos Requiem aeternam A porta inferm Credo videre Dominus vobiscum Oremus Absolve quesumus Domine animas famulorum famularumque tuarum fratrum nostrorum sororum parachianorum omnium fidelium defunctorum ab omni vinculo delictorum ut in resurrexionis gloria inter Sancto electos tuos resuscitati respirent 2. * Misere quesumus Domine animabus famulorum famularumque tuarum pro quibus supplicandi debitores sumus animalus omnium parentum nostrorum ac benefactorum ut pro beneficiis que nobis largiti sunt in terris premia eterna consequantur in celis Fidelium Deus omnium per benedicite Dominus Deus nos custodiat ab omni malo defendat ad vitam eternam perducat Amen Dies festi Cum secundum sacros canones tempera feriandi in missis sunt laicis intimanda venerabilis in Christo Pater Dominus Simon Dei gratia Cant. Archiepiscopus de frat rum suorum Cant. Ecclesie suffraganeozum dies festos quibus ab uniuersis popularium operibus rei publice utilitatibus per suam Cant provinciam abstinendum fuerit nobis per suos literas patentes publicandi distinctius injungendo mandavit In primis videlicet sacrum diem dominicum ab hora diei Sabbati vespertina incoandum non ante ipsam horam preveniendo ne Judaice professionis participes videamur quod in festis suas vigilias habentibus observetur Item festa Nativitatis Domini Sancti Stephani S. Johannis Evangeliste Innocencium Thome Mar. Circumcisionis Epiphanie Purificacionis S. Marie S. Mathie Apostoli Annunciacionis S. Marie Parasceves Paschatis cum tribus diebus sequentibus S. Marci Evangeliste Apostolorum Philippi Jacobi Invencionis S. Crucis Ascensionis Penrecost cum tribus diebus sequentibus Corpus Christi Augustini Anglorum Apostoli Nativitatis S. Johannis Baptiste Apostolorum Petri and Pauli Translacionis Thome Mar. S. Marie Magdalene S. Jacobi Assumpcionis S. Marie S. Laurencii S. Bartholomei Nativitatis S. Marie Exaltacionis S. Crucis Mathei Apostoli Michaelis Archangeli Luce Evangeliste Simeonis Jude Omnium Sanctorum Andree Nicholai Concepcionis S. Marie S. Thome Apostoli Dedicacionis Ecclesie Sanctorum quorum honore parachialis Ecclesie dedicantur FINIS ERRATA PAge 31. l. 23. for professe r. possesse p. 57. l. 49. r. in-disposeth p. 58. l. 9. r. ceil ib. l. 16. for humiliations r. humi-cubations p. 60. l. 37. r. there are p. 75. l. 4. r. confidents p. 76. l. 35. for Prayers r. Prayses p. 77. l. 10. r. became p. 98. l. 4. for cucureâ—â— r. lucernis ib. l. 22. for at one r. at our ib. lin ult who comment p. 175. l. 45. for be at one r. be at strife one p. 176. l. 28. for supposed r. se-posed p. 178. l. 10. for stand so r. stand up ib. l. 33. r. when there was a transition from one part of divine service to another p. 187. l. 47. for Prayers r. praises p. 188. l. 50. for prescribe c. proscribe p. 191. l. 47. for and Anni r. an Anni p. 215. l. 3. for Tables r. Labels p. 304. l. 40 Mr. Dugdale p. 322. l. 32. for service r. censure Can. 27. Clem. Alexa. strom l. 1. Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. These two Paragraphs omited in 1. B. of Edw. The history of the Church of Scotland pag. 218. Chrysost. Object Answer Can. 15. Epist. Protection Panstrat Cathol Tom. 3. l. 5. c. 12. S. 10. â— Chrysoft c Epist. ad Magnes d Apol. â— e Stromat 7â— f de Coron milit g Origin in Jeremiam Hâ—m 11. h Cypr. Epist. 75. in Orat. Domin Liv. Hist. Sessio 178. post decessum exterorum Epist. Protectori a Chrysost. in 1 Cor. c. 1 Hem. 1. b Gregor Epist. Leandro c Augustin a August Epst. 237. b Athanas. Apolog. Secun a Prolog ad Hist. Eccles. l. 5. a Admonition to Ministers Eccles. prefixt to the 2. B. of Homil. b Act. 6. c Hieron praefat in Lib Solun d Epiphan c. Ebien e Confess Belg. Act. 6. f Hieron adv Luciferianos a Clem. Alex. 1542. a Elis. Injunc 35. b Manuduction to the fresh suit Against Ceremonies p. 12. c Cap. 27. d Cha. 15. e Act. 32. a Act. 32 b Act. 15. c Act. 20 d Chap. 14. e Augustine a Psal. 750. b 1 Thes. 5. 26. For it is but a kind of Rubrick a Calvin Epist. p. 341 Smectimnuus a Gangren 1 Part. p. 40. Omitted in the Scotch Service B. The word Sundayes omitted in the 2. Liturgies of Edw. 6. These two Paragraphs omitted in the 1. B. of Edw. and the last omitted in the 2 Book * Note that the 13. of Daniel touching the History of Susanna is to be read unto these words And King Astyages c. * Note that the 6. Chapter of Exod is to be read the first of October at morning Prayer unto these words These be the heads c. * Note that the beginning of the 26 Chapter Eccles. unto 1. 2. B. Edw. 6 and Lit. of Q. Elis. But when one is c. But a grief of c. must be read with 25. Chapter Added by King James ** Note that the 46 Chapter of Eccles. is to be read unto these words And after his death c. a Bedwel Arab Trudgeman b Philo. Jud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Epist. 36. d Exam. l. 2. c. 25. e Coâ—cil Leod f Hom. 36. in 1 Cor. g Tract 22. in Johan h Epi. Marcel i Printed by Authority Anno 1573. k Confess Aug. Art 14. l Cap. 24. m Cap. 15. n Buceri Censura in opusc Anglic. p. 49. â— Hieronym â—piâ—t q Anno. 300. r Zanchi in 4. praecepti Q. 2. Thes. 1. Omitted in the 1. B. of Edw. 6. This Rubrick with the sentences following the Exhortation the confession and Absolution wanting in the 1. B. of Edw. 6. Ezek. 18. Psalm 51. Psalm 51. Psal. 51. Jocl 2. Dan. 9. Jer. 2. Matth. 3. Luke 15. Psalm 142. 1 John 1. Here beginâ— the Morning Prayer in the 1. B. oâ— Ed. 6 Venite exultemus domino Psal 95. Te deum laudamus Psal. 66. 4. â—say 6. 3. Psalm 24. 8. Psalm 28. 9. Psal. 125. 2. Psal. 123. 2. Psal 33. 22. Psal. 31. 1. Benedictus Jubilate Deo Psal. 100. Omitted in 1. B. of Edw. 6. a Epist. 53. b de Martyr c in 1 Tim-2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Chrysost. de Annu g Stromat l. 7. h Censura p. i Orders Oct 10. 3. Eliz n Comment in Ezech. c. 44. i adv Pelag. l. 1. k Apud Amoss fresh sute against Cere p. 506. l Hom. 60. in Pop. Antiochen m