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-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
supposition I began to fit them for the publick and I can onely say I began for in my entrance upon that work the torrent of our civil discentions plunder and eight years sequestration◠overtake me as an adherent to the worsted I say not to the worst side Reduced to this condition how to live became my onely study these uselesse collections I laid to rest where probably they had slept their last had not an unexpected occasion awakened them That occasion this In July 1656. came forth a Book entiled Extraneus vapulans in English L'estrange is beaten the Author Dr. Heilen by Ordination a Presbyter who of all men should be no striker so the Apostles Canon 1 Tim. 3. 3. and so the Canon of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Presbyter who smiteth Beleevers when they offend we decree that he be deposed It is not my desire were I able to lay this law upon him No that he may see that he hath wronght a reformation upon me that I am the better for the beating I solemnly professe all the injuries he hath done me have with me had long since Christian burial burial by the Book of Common-Prayer in that excellent form if any of you be in malice come not to this holy Table I thank God I have not the lest swelling thought against him yet I ingenuously confesse that when I first read in the Preface of that Book my self amongst others not very lovely attributes blazond for a Non-conformist I beheld it as a provocation most piquant and pungent to turn again had I not seriously resolved never more to enter the lists of unchristian strife with him or any other But though I resolved totally to acquiesce from such contests yet did I as firmly from that very moment resolve if God blest be with a few dayes not to suffer that great blot of Ink to dry upon mine honour and the rather because I was perswaded I could take it out not with juce of Limon sharp recriminations but with milk and milder lenitives In order to it I presently re-assumed my long neglected papers Having re-viewed them my second thoughts suggested to me a designe of a new-model For wereas I at first intended onely a confinement of my Notes to the established Liturgy of our Church my last meditations resolved to apply them to all our Liturgies since the Reformation to re-commend the Common-Prayer by all the arguments I could to a more passible entertainment and to take off all the considerable objections against it In the progresse of which enterprise so many new speculations offered themselves to my consideration that I cannot but professe my self a great I hope not the onely Proficient by mine own labours so true is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he who teacheth others instructs himself In the persuite of these Annotations where I refer to Antiquity I rarely descend beneath 600. years after Christ and as rarely do I cite any but Authentick Records or such as under false ascriptions are the undoubted issues of those times therefore the supposed Liturgies of Peter James c. I urge no further then I finde them consonant with the genuine Tracts of others I bear no implicite faith to the dictates of any whatsoever whence it is that I assume a liberty inoffensively to dissent from persons eminent and whom I mention alwayes with tearms of respect As little do I expect or desire to enthral any man to my private fancy in matters of so minute consideration I hold it as absurd to quarrel with any man for not being of my opinion as for not being of my diet If in any thing I have erred as it is an even lay I have more then once he who shall friendly remonstrate it to me will exceedingly oblige me As for such Keno-Criticks or rather Cyno-Criticks as snarl and bite where no offence is given free liberty have they to say their pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whither they praise or dispraise me to me it signifieth the same thing that is nothing Having thus presented to the world an account why I published these Annotations it will be proper to premise somewhat by way of illustration in reference to the Text it self Know then that whatsoever is exhibited in the English letter where the Printer hath not erred is the established Common-Prayer distinct from its Rubrick which is in a Roman Character Parrallel to this somtimes in a Roman sometimes in an Italick letter stand the several variations between it and former Liturgies and where such leteral ascriptions occur not and no Marginal directions to the contrary you may there be confident the Liturgies agree to a syllable The Litturgies I here refer to are the first and second of Edward the 6. and that of Q. Elizaheth which doth as much differ from our present Common-Prayer as the second of Edward the 6. doth from hers Over and besides these you have also the variations of the Scotch Liturgy and in the margin such places noted wherein Bucers Latine Translations disagreeth with the Original English you have also in the Annotations the diversity observed between the Latine Translation 2o. Eliz. and her own Liturgy and at the end of all The order of the Communion in priority of time before them all By this means you are furnished with all our Liturgies since the Reformation some whereof are rare very rare to be had and which doth double the rarity these compleat and this so frugally contrived that the utmost price of all with my inconsiderable Annotations into the bargin will scarce amount to the moyety of what I was lately demanded for one and that imperfect too Nor have you onely the Books themselves but those also disposed into such order that without turning over leaves or making a tedious hunt from one to another you may view them in one scheam and compare them together at once as they stand impaled Before I end I desire all Readers may know what many sufficiently do viz. that my Country imployment in relation to mine own and divers others affaires hath been so very great as I could not attend the Presse which considered it will be no wonder if the impression be not very exact It will therefore be paines well bestowed to consult the Table of the Errata at the end of this Book which will give an account of the most considerable saults THE CONTENTS CHAP. I. A The necessity of Common Prayer And of a Book of Common Prayer ib. Arguments for set forms Proved to have been used in the three first centuries after Christ. And approved by Reformed Churches B Set forms of Administring the Sacraments Proved by primitive practice C Rites and Ceremonies fit to be prescribed D Every particular Church hath authority to prescribe set forms and Rites The main ground of uniformity E A necessity for an Act for uniformity F The present Act a 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-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-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
they be mentioned and set forth in the said book or shall wilfully or obstinately standing in the same use any other rite ceremony order form or manner of celebrating of the Lords supper openly or privily or Mattins Even-song administration of the sacraments or other open prayers then is mentioned and set forth in the said book Open prayer in and throughout this act is meant that prayer which is for other to come unto or hear either in common Churches or private Chappels or oratories commonly called the service of the Church or shall preach declare or speak any thing in the derogation or depraving of the said book or any thing therein contained or of any part thereof and shall be thereof lawfully convicted according to the laws of this Realm by verdict of xii men or by his own confession or by the notorious evidence of the fact shall lose and forfeit to the Queens highnesse her heires and successors for his first offence the profit of all his spiritual benefices or promotions coming or arising in one whole year next after his conviction And also that the person so convicted shall for the same offence suffer imprisonment by the space of six moneths without baile or mainprise And if any such person once convict of any offence concerning the premises shall after his first conviction eftsoons offend and be thereof in form aforesaid lawfully convict that then the same person shall for his second offence suffer imprisonment by the space of one whole yeer and also shall therefore be deprived ipso facto of all his spiritual promotions And that it shall be lawful to all patrons or donors of all and singular the same spiritual promotions or of any of them to present or collate to the same as though the person and persons so offending were dead And that if any such person or persons after he shall be twise convicted in form aforesaid shall offend against any of the premises the third time and shall be thereof in form aforesaid lawfully convicted that then the person so offending and convicted the third time shall be deprived ipso facto of all his spiritual promotions and also shall suffer imprisonment during his life And if the person that shall offend and be convict in form aforesaid concerning any of the premisses shall not be beneficed nor have any spiritual promotion that then the same person so offending and convict shall for the first offence suffer imprisonment during one whole yeer next after his said conviction without haile or mainprise And if any such person not having any spiritual promotion after his first conviction shall eftsoons offend in any thing concerning the premisses and shall in form aforesaid be therefore lawfully convicted that then the same person shall for his second offence suffer imprisonment during his life And it is ordained and enacted by the authority abovesaid that if any person or persons whatsoever after the said feast of the Nativity of Saint John Baptist next coming shall in any Enterludes Playes Songs Rimes or by other open words declare or speak any thing in the derogation depraving or despising of the same book or of any thing therein contained or any part thereof or shall by open fact deed or by open threatnings compel or cause or otherwise procure or maintain any Parson Uicar oâ— other Minister in any Cathedral or Parish Church or in Chappel or in any other place to sing or say any common and open prayer or to minister any Sacrament otherwise or in any other manner and form then is mentioned in the said book or that by any of the said means shall unlawfully interrupt or let any Parson Uicar or other Minister in any Cathedral or Parish Church Chappel or any other place to sing or say common and open prayer or to minister the Sacraments or any of them in such manner and form as is mentioned in the said book that then every such person being thereof lawfully convicted in form abovesaid shall forfeit to the Queen our Soveraign Lady her heires and successours for the first offence an hundred marks And if any person or persons being once convict of any such offence eftsoons offend against any of the last recited offences and shal in form aforesaid be thereof lawfully convict that then the same person so offending and convict shall for the second offence forfeit to the Queen our soveraign Lady her heires and successours four hundred marks And if any person after he in form aforesaid shall have been twice convict of any such offence concerning any of the last recited offences shall offend the third time and be thereof in form abovesaid lawfully convict that then every person so offending and convict shall for his third offence forfeit to our Soveraign Lady the Queen all his goods and chattels and shall suffer imprisonment during his life And if any person or persons that for his first offence concerning the premisses shall be convict in form aforesaid do not pay the sum to be payed by vertue of his conviction in such manner and form as the same ought to be payed within six weekes next after his conviction that then every person so convict and so not paying the same shall for the same first offence instead of the said sum suffer imprisonment by the space of six monethes without vaile or mainprise And if any person or persons that for his second offence concerning the primises shall be convict in form aforesaid do not pay the said sum to be payed by vertue of his conviciton and this estatute in such manner and form as the same ought to be paid within six weeks next after his said second conviction that then every person so convicted and not so paying the same shall for the same second offence in the stead of the said sum suffer imprisonment during twelve moneths without baile or mainprise And that from and after the said feast of the Nativity of saint John Baptist next coming all and every person and persons inhabiting within this Realm or any other the Queens Majesties dominions shall diligently and faithfully having no lawful or reasonable excuse to be absent endeavour themselves to resort to their Parish Church or Chappel accustomed or upon reasonable let thereof to some usual place where common prayer and such service of God shall be used in such time of let upon every Sunday and other dayes ordained and used to be kept as Holy-dayer and then and there to abide orderly and soberly during the time of Common prayeâ— preachings or other service of God there to be used and ministred upon pain and punishment by the censures of the Church and also upon pain that every person so offending shall forfeit for every such offence xii d. to be levied by the Church Wardens of the Parish where such offence shall be done to the use of the poor of the same Parish of the goods lands and tenements of such offender by way of distresse And for due
execution hereof the Queens most excellent Majesty the Lords Temporal and all the Commons in this present Parliament assembled doth in Gods name earnestly require and charge all the Arch-Bishops Bishops and other Ordinaries that they shall ende about themselves to the uttermost of their knowledges that the due and true execution hereof may be had throughout their Diocesse and charges as they will answere before God for such evils and plagues wherewith Almighty God may justly punish his people for neglecting his good and wholsome Law And for their authority in this behalf be it further enacted by the authority aforesaid that all and singular the same Arch-Bishops Bishops and all other their officers exercising Ecclestastical iurisdiction as well in place exepmt as not exempt within their Diocesse shall have full power and authority by this act to reform correct and punish by Censures of the Church all and singular persons which shall offend within any their jurisdictions or Diocesse after the said feast of the Nativity of saint John Baptist next comming against this act and statute Any other law statute priviledge liberty or provision heretofore made had or suffered to the contrary notwithstanding And it is ordeined and enacted by the authority aforsaid that all and every Justices of Oyer and Determiner or Justices of Assise shall have full power and authority in every of their open and general Sessions to enquire heare and determine all and all manner of offences that shall be committed or done contrary to any article conteined in this present act within the limits of the Commission to them directed and to make processe for the execution of the same as they may do against any person being indited before them of trespasse or lawfully convicted thereof Provided alwayes and be it enacted by the authority aforesaid that all and every Arch-Bishop and Bishop shall or may at all time and times at his liberty and pleasure joyn and associate himself by vertue of this act to the said Justices of Oyer and Determiner or to the said Justices of Assise at every of the said open and said general Sessions to be holden in any place within his Diocesse for and to the inquiry hearing and determining of the offences aforsaid Provided also and be it enacted by the authority aforesaid that the books concerning the said services shall at the costs and charges of the Parishioners of every Parish and Cathedral Church be attained and gotten before the said feast of the Nativty of saint John Baptist next following and that all such Parishes and Cathedral Churches or other places where the said books shall be attained and gotten before the said feast of the Nativity of saint John Baptist shall within three weekes next after the said books so atteined and gotten use the said service and put the same in ure according to this act And be it further enacted by the authority aforesaid that no person or persons shall be at any time hereafter impeached or otherwise molested of or for any of the offences above-mentioned hereafter to be committed or done contrary to this Act unlesse he or they so offending be thereof indited at the next general Sessions to be holden before any such Justices of Oyer and Determiner or Justices of assise next after any offence committed or done contrary to the tenour of this act Provided alwayes and be it ordeined and enacted by the authority aforesaid that all and singular Lords of the Parliament for the third offence above-mentioned shall be tried by their Peeres Provided also that and be it ordeined and enacted by the authority aforesaid that the Major of London and all other Majors Bayliffes and other head officers of all and singular cities boroughs and towns corporate within this Relam Wales and the Matches of the same to the which Justices of Assise do not commonly repaire shall have full power and authority by vertue of this act to enquire heare and determine the offences bobe-said and every of them yeerly within xv dayes ofter the feasts of Easter and saint Michael the archangel in like manuer and form as Justices of Assise and Dyer and Determiner may do Provided alwayes and be it ordeined and enacted by the authority aforesaid that all and singular Arch-Bishops and Bishops and every of their Chancellours Commissaries Archdeacons and other Ordinaries having any peculiar Ecclesiastical jurisoiction shall have full power and authority by vertue of this act as well to enquire in their visitation synods and else where within their jurisoiction at any other time and place to take accusations and informations of all and every the things above mentioned done committed or perpetrated within the limits of their iurisdictions and authority and to punish the same by admonition excommunication sequestration or deprivation and other Censures and processe in like form as heretofore hath been used in like cases by the Queens Ecclesiastical laws Provided alwayes and be it enacted that whatsoever person offending in the premisses shall for the offence first receive punishment of the Ordinary having a testimonial thereof under the said Ordinaries seal shall not for the same offence eftsoones be condicted before the Justices And likewise receiving the said first offence punishment by the Justices be shall not for the same offence estsoones ceive punishment of the Ordinary any thing contained in this act to the contrary notwithstanding Provided alwayes and be it enacted that such ornaments of the Church and of the Ministers thereof shall be reteined and be in use as was in this Church of England by the authority of Parliament in the second year of the raign of King Edward the sixt until other order shall be therein taken by authority of the Queens Majesty with the advise of her Commissioners appointed and authorised under the great seal of England for causes Ecclesiastical or of the Metropolitans of this realnt And also that if there shall happen any contempt or irreverence to be used in the Ceremonies or Rites of the Church by the misusing of the orders appointed in this book the Queens majesty may by the like advice of the said Commissioners or Metropolitans ordein and publish such farther Ceremonies or Rites as may be most for the advancement of Gods glory the edifying of his Church and the due reverence of Christs holy mysteries and Sacraments And ve it further enacted by the authority aforsaid that all laws statutes and ordinances wherein or whereby any other service administration of Sacraments or Common prayer is limited established or set forth to be used within this Realm or any other the Queens domiuions and contreyes shall from henceforth be utterly void and of noue effect By the King A proclamation for the authorizing an uniformity of the Book of Common Prayer to be used throughout the Realm ALthough it cannot be unknown to our Subjects by the former Declarations we have published what Our purposes and proceedings have been in matters of Religion since our coming to this Crown Yet
the same being now by us reduced to a setled form We have occasion to repeat somewhat of that which hath passed And how at our very first entry into the Realm being entertained and importuned with Informations of sundry Ministers complaining of the errors and imperfections of the Church here aswell in matter of Doctrine as of Discipline Although We had no reason to presume that things were so far amisse as was pretended because We had seen the Kingdom under that form of Religion which by Law was established in the dayes of the late Queen of famous memory blessed with a peace and prosperity both extraordinary and of many years continuance a strong evidence that God was therewith wel pleased Yet because the importunity of the Complainers was great their affirmations vehement and the zeal wherewith the same did seem to be accompanied very specious We were mooved thereby to make it Our occasion to discharge that duty which is the chiefest of all Kingly duties that is to settle the affaires of Religion and the Service of God before their own Which while We were in hand to do as the contagion of the sicknesse reigning in our city of London and other places would permit an assembly of persons meet for that purpose Some of those who misliked the state of Religion here established presuming more of Our intents then ever we gave them cause to do and transported with humour began such proceedings as did rather raise a scandal in the Church then take offence away For both they used forms of publick serving of God not here allowed held assemblies without authority and did other things carrying a very apparent shew of Sedition more then of Zeal whom We restrained by a former Proclamation in the month of October last and gave intimation of the conference We intended to be had with as much speed as conveniently could be for the ordering of those things of the Church which accordingly followed in the moneth of January last at Our Honour of Hampton Court where before Our Self and our Privie Councel were assembled many of the gravest Bishops and Prelates of the Realm and many other learned men aswell of those that are conformable to the state of the Church established as of those that dissented Among whom what oâ—r pains were what our patience in hearing and replying and what the indifferency and uprightnesse of Our judgement in determining We leave to the report of those who heard the same contenting our Self with the sincerity of our own heart therein But We cannot conceal that the successe of that Conference was such as happeneth to many other things which moving great expectation before they be entred into in their issue produce small effects For We found mighty and vehement Informations supported with so weak and slender proofs as it appeareth unto Us and Our Councel that there was no cause why any change should have been at all in that which was most impugned the book of Common Prayer containing the form of the Publick Service of God here established neither in the doctrine which appeared to be sincere nor in the Forms Rites which were justified out of the practise of the Primitive Church Notwithstanding we thought meet with consent of the Bishops and other learned men there present That some small things might rather be explained then changed not that the same might not very well have been born with by men who would have made a reasonable construction of them but for that in a matter concerning the Service of God We were nice or rather jealous that the publick Form there of should be free not onely from blame but from suspition so as neither the common Adversary should have advantage to wrest ought therein contained to other sense then the Church of England intendeth nor any troublesome or ignorant person of this Church be able to take the least occasion of cavil aginst it And for that purpose gave forth Our Commission under our great Seal of England to the Archbishop of Canterbury and others according to the form which the Laws of this Realm in like case prescribed to be used to make the said explanation and to cause the whole Book of Common Prayer with the same Explanations to be newly printed Which being now done and established anew after so serious a deliberation although We doubt not but all our Subjects both Ministers and ofâ—ers will receive the same with such reverence as appertaineth and conform themselves thereunto every man in that which him concerneth Yet have We thoâ—ght it necessary to make known by Proclamation Our authorizing of the same And to require and enjoyn all men aswel Ecclesiastical as Temporal to conform themselves unto it and to the practise thereof as the onely publick form of serving of God eâ—â—ablished and allowed to be in this Realm And the rather for that all the learned men who were there present as well of the Bishops as others promised their conformitie in the practise of it onely making suit to Us that some few might be born with for a time Wherefore We require all Archbishops Bishops and all other publick Ministers aswell Ecclesiastical as Civil to do their duties in causing the same to be obeyed and in punishing the offenders according to the Laws of the Realm heretofore established for the authorizing of the said Book of Common prayer And We think it also necessary that the said Arch-Bishops and Bishops do each of them in his Province and Diocesse take order that every parish do procure to themselves within such time as they shall think good to limit one of the said books so explained And last of all We do admonish all men that hereafter they shall not expect nor attempt any further alteration in the Common and publick form of Gods Service from this which is now established for that neither will we give way to any to presume that our own judgement having determiÌ„ed in a matter of this weight shal be swaid to alteration by the frivolous suggestions of any light spirit neither are We ignorant of the inconveniencies that do arise in Government by admitting innovation in things once setled by mature deliberation And how necessary it is to use constancy in the upholding of the publike determinations of States for that such is the unquietnesse and unstedfastnesse of some dispositions affecting every yeer new formes of things as if they should be followed in their unconstancy would make all actions of States ridiculous and contemptible whereas the stedfast maintaining of things by good advice established is the weale of all Common-wealths Given at our Palace of Westminster the 5. day of March in the first year of Our reign of England France and Ireland and of Scotland the seven and thirtieth God save the KING The Preface THere was never any thingby the wit of man so wel devised or so sure established which in continuance of time hath not been corrupted as among other things it may plainly appear
by the common prayers in the Church commonly called divine service The first original and ground whereof if a man would search out by the ancient Fathers he shall finde that the same was not ordained but of a good purpose and for a great advancement of godlinesse For they so ordered the matter that all the whole Bible or the greatest part thereof should be read over once in the year entending the thereby that the Clergy and specially such as were Ministers of the Congregation should by often reading and meditation of Gods word be stirred up to godlynesse themselves and be more able to exhort other by wholsome Doctrine and to confute them that were adversaries to the truth And further that the people by dayly hearing of holy scripture read in the Church should continually more and more in the knowledge of GOD and be the more enflamed with the love of his true Religion But these many yeers passed this godly and decent order of the ancient Fathers hath been so altered broken and neglected by planting in uncertain Stories Legendes Respondes Verses vain Repetitions Commemorations and Synodalls that commonly when any Book of the Bible was begun before three or four Chapters were read out all the rest were unread And in this sort the book of Esay was begun in Advent and the book of Genesis in Septuagesima but they were onely begun and never read through After like sort were other books of holy Scripture used And moreover whereas saint Paul would have such language spoken to the people in the Church as they may understand and have profit by hearing the same the service in this Church of England these many years hath been read in Latine to the people which they understood not so that they have heard with their eares only and their heart spirit and minde have not been edified thereby And furthermore notwithstanding that the ancient fathers have divided the Psames into seven portions whereof every one was called a Nocturn now of late time a few of them hath been daily said and oft repeated and the rest utterly omitted Moreover the number and hardnesse of the rules called the Pye and the manifold changings of the service was the cause that to turn the book only was so hard and intricate a matter that many times there was more businesse to finde out what should be read then to read it when it was found out These inconveniences therfore considered here is set forth such an order wherby the same shall be redressed And for a readinesse in this matter here is drawn out a Kalender for that purpose which is plain and easie to be understanded wherein so much as may be the reading of holy scriptures is so set forth that all things shall be done in order without breaking one peece from another For this cause be cut off Anthems Respondes Invitatories and such like things as did break the continual course of the reading of the scripture Yet because there is no remedy but that of necessity there must be some rules therefore certain rules are here set forth which as they be few in number so they be plain and easie to be understanded So that here you have an order for prayer as touching the reading of holy Scripture much agreeable to the minde and purpose of the old fathers and a great deal more profitable and commodious then that which of late was used It is more profitable because here are left out many things whereof some be untrue some uncertain some vain and superstitious and is ordained nothing to be read but the very pure word of God the holy scriptures or that which is evidently grounded upon the same and that in such a language and order as is most easie and plain for the understanding both of the readers and hearers It is also more commodious both for the shortnesse thereof and for the plainnesse of the order and for that the rules be few and easie Furthermore by this order the Curates shall need none other book for their publick service but this book and the Bible By the means whereof the people shall not be at so great charges for books as in times past they have been And where heretofore there hath been great diversity in saying and singing in Churches within this Realm some following Salisbury use some Hereford use some the use of Bangor some of York and some of Lincoln Now from hence forth all the whole Realm shall have but one use And if any would judge this way more painful because that all things must be read upon the book whereas before by the reason of so often repetition they could say many things by heart if those men will weigh their labour with the profit and knowledge which dayly they shall obtain by reading upon the book they will not refuse the pain in consideration of the great profit that shall ensue thereof And for as much as nothing can almost be so plainly set forth but doubts may arise in the use and practising of the same To appease all such diversitie if any arise and for the resolution of all doubts concerning the manner how to understand do and execute the things contained in this book The parties that so doubt or diversly take any thing shall alway resort to the Bishop of the Diocesse who by his discretion shall take order for the quieting and appeasing of the same so that the same order be not contrary to any thing contained in this book And if the Bishop of the Diocesse be in doubt then he may send for the resolution thereof unto the Arch-Bishop Though it be appointed in the forewritten Preface that all things shall be read and song in the Church in the English tongue to the end that the Congregation may be therby edified yet it is not meant but when men say Morning and Evening prayer privately they may say the same in any Language that they themselves do understand 1. B. of Edw. 6. neither that any man shall be bound to the saying of them but such as from time to time in Cathedral and Collegiat Churches Parish Churches and Chappels to the same annexed shall serve the Congregation And all Priests and Deacons shall be bound to say daily the Morning and Evening prayer either privately or openly except they be let by preaching studying divinity or by some other urgent cause Scotch liturgy of which cause if it be frequently pretended they are to make the Bishop of the Diocesse or the Arch-Bishop of the Province the Judge and allower And the Curate that ministreth in every Parish Church or Chappel being at home and not being otherwise reasonably letted shall say the same in the Parish Church or Chappel where he ministreth and shall toll a Bell thereto a convenient time before we begin that such as be disposed may come to hear Gods word and to pray with him THE PREFACE THE Church of Christ hath in all ages had a prescript form
sunt quos dirigit amor i. e. they are the best natured whom love perswades so plures sunt quos corrigit timor they are more numerous whom awe constrains upon which very score necessary it was to call in aid of the civil power which was done here by act of Parliament So that no one order had reason to except against this established form the Clergy were imployed as contrivers of the model The laity from the highest to the lowest all Kings Lords and Commons were interested in the ratification wherby a coercive power in order to conformity was constituted And that the said book with the order of service c. This act is not introductory of a now Liturgy but a reviver of the old that of the fift and sixth of Edward the 6 the remains of which structure are so considerable notwithstanding it hath gone twice to the mending as may worthily give it the denomination of Edward the 6 his Liturgy With one alteration c. It must not be imagined that either the Queen or the Parliament made those alterations for the review of the Liturgy was commited by the Queen to certain Commissioners viz to Mr. Whitehead Doctor Parker after Arch-Byshop of Canterbury Doctor Grindal after Bishop of London Doctor Cox after Bishop of Ely Doctor Pilkinton after Bishop of Durham Doctor May Dean of St. Pauls Doctor Bill Provost of Eaton and Sr. Thomas Smith These adding and expunging where they thought meet presented it to the Parliament who onely established what they had concluded upon As for the several changes Alterations and differences betwixt this Liturgy of ours and that of the 2 of Edward 6. this statute takes not notice of them all but what is defective herein Smectymnuâ—s hath supplyed as shall be observed at their several occurrences To inquire in their visitation c. Diocesan visitations were alwayes of very eminent use in the Ecclesiastical Polity and peculiar of the Episcopal function Indeed none â—o fit to make the scrutiny and lustration as he who is to pronounce the censure upon this account Primitive Bishops held themselves obliged as no disparagement to their Grandure to perform the office in their own persons St. Augustine plead it in bar to Celer's action of unkindnesse against him for not writing sooner Quâ—niam visitandarum Ecclesiarum ad meam Curam pertinentium necessitate profectus sum i. e. Because saith he I was gone a broad upon abusinesse of necessity the visiting of such Churches as were within my cure So the Mareotick Clergy in the defence of Athanasius Bishop of Alexandria against a calumny of his adversaries make mention of his visitation in person and not onely so but also that they themselves were of his train when he went upon that service In after times their work encreasing so as they could not well attend it themselves they had their Periodeutae and Itinerary Vicars to go the circuit for them these acting still agreeable to a series of Articles enjoyned by their Bishops In the beginning of the Reformation when it much concerned the Civil power to act as we say of natural agents ad extremum Potentiae to the utmost of its politick hability King Henry the eighth and Edward the sixt and Queen Elizabeth though I presume upon consultation had with the Clergy assumed and exercised the Authority of framing and imposing a body of Articles for Episcopal visitations which had certainly this very commendable property that they preserved uniformity whereas the leaving them to every arbitrary fancy and the exercise of that liberty by some Bishops of later memoray was in my opinion a probable way of erecting Altar against Altar and creating Schisme in the Church The Queens Majesty may by the like advice c. There was in the Act premised a prohibition with a penalty annext to it that no Parson Vicar or other whatsoever Minister shall use any other rite ceremony order form c. then is mentioned in the Book of Common prayer against this constitution a caveat is entred here whereby the Queen may by the advice of her Commissioners or metropolitan ordain and publish such farther Ceremonies or Rites as may be most for the advancement of Gods glory c. So that upon the entertainment of this exception the rule is corroborated as to all particulars not so exempted and consequently that none might innovate any Rite not expressly enjoyned in the book of Common Prayer then established or Book of Canons legally to be framed afterwards Which clause of reserve was no impowring nor enabling the Queen with any new and upstart authority but onely a declaration of what was resident in her before as inseparably incident to the supream Dominion vested in the Crown Agreeable to which She Anno. 1597. authorised the Clergy then met in Convocation to make and publish certain Canons which she after confirmed under the great Seal of England Other Canons there were made Anno 1571. But being not ratified with royal Authority I suppose they were not obligatory enough to constrain obedience and as concerning these of 1597. the formal words of her heires and successors being omitted in those Ratifications they were supposed onely obligatory during her Reign and that they together with her self breathed their last Whereupon King James in the first year of his reign issued forth a new Commission by his letters Patents to the Convocation then assembled therein giving them full power and Authority to consult and agree upon such Canons c. as they should think necessary which being concluded upon by the Clergy and presented to his Majesty He did for himself his heires and lawful successors confirm them with his royal assent as may be seen more at large in that Ratification Indeed the supremacy of the Civil Magistrate as to confirmation and a cogency of external obedience in Religious and Ecclesiastical affaires is no usurpation upon the Churches right as the Romish party contend against us but hath been approved of in the purest times and therefore whereas they seem to presse us with the objection That our Religion is Parliamentary because some concernments thereof have been Ratified by Act of Parliament Our answer is that Parliaments Enact not without the Royal assent This is onely this that vital spirit which regularly animates those establishments and from such assent the two first general Councels not to insist upon Nationals received their confirmation Eminent is that of Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I therefore so often mention the Emperours in the series of my History though Ecclesiastical because that from the very first of their becoming Christians all Church matters depended upon their pleasure so as the greatest and Oecumenical Councels were then and are still convented by their order and summons As concerning these Canons of our Church Regal assent it was alone which firmed them the Parliament though then sitting not being resorted to nor interposing their Authority an unhappy disjunctive
Some not all some of the old Ceremonies not of those late innovations of the Church of Rome but of those Ceremonies which antidate the Popish Masse hundreds of yeers It is a very pittiful one that trite and false Objection That our Liturgy hath its rise and Original from the Masse-Book ask why because say they all that is in our Liturgy is in the Masse-Book directly false The beginning of morning Prayer Sentences Exhortation Confession Absolution all to the Lords Prayer several Collects in the Litany the rehearsal of the Decalogue and divers Collects belonging to the Communion service are no where to be found either in the masse-Masse-Book or any other Popish service So the All is false But admit all our Liturgy were to be found in the Masse Book that is no evidence it hath its Original from thence not onely the Lords prayer and Book of Psalms but the greatest and most edifying part of Canonical Scripture is there to be found as well as our Liturgy why do we not therefore ascribe its Original to the Masse-Book and upon that very score renounce it Nay if our Book was a compliance with the Papists as the late Assembly have urged against it assuredly it ill sorted with the Prudence of such Divines to present the world with their own establishment under a title borrowed expressly from the Papists their Directory being the same both name and thing with the Directorium Sacerdotum in the Romish Church Such shall have no just cause with the Ceremonies received to be offended Another great exception against our Liturgy is the scandal it hath given to many That some have taken offence there at there is no dispute it shall be granted that they have taken it justly and upon due consideration we deny against all opponents Nor is scandal alone sufficient of it self to cause abolition Quamvis quod obtruditur scandalum asserat quia tamen verbo dei per se non repugnat concedi poâ—est saith the great Legislator of the other side Although that which is enjoyned doth bring some scandal with it yet if it be not of it self against the word of God it may be yeelded to Agreeable to Calvins Doctrine Geneva acteth Nous scavons quelle occasion de Scandal plusieurs ont prins du changement que nous avous fait en cest vne droit we know well enough that many have taken occasion of scandal at the changes we have made in this subject so she in her Rubrick before the Communion And fully perswaded I am the abolishers of the Liturgy of this Church cannot but have the same sense of many scandalised by the change of the Liturgy into a Directory I must professe my self of those many to be one upon a solemn day summon'd we are by a bell to Church thither we come what to do to offer up our prayers and prayses in the Congregation it may be and it may not be so for such prayers may scarce be reputed ours whereof as we know not a syllable before-hand what they are so when they are uttered we often hear but little understand lesse and in our judgements consent to least of all told we are by considerable persons engaged in this change that the imposition of set forms was introduced into the Primitive Church as a defensive b against the Arrian and Pelagian Hereticks which did convey their poyson in their set forms of Prayers and hymnes if so never times required the practise of set Prayers upon that consideration more then these never was the poyson of hetorodox opinions more ingredient into the publick prayers of the Church then now where one decryes the Deity of Christ and his mediatorship by making no applications to him nor to God by him Another sets him up too high by omitting of confession of sins as impertinent in those who are planted into Christ and being so as he conceiveth sin not at all if nothing of unsound belief be uttered yet how frequent is the venting of several passions upon the private interest of mens factious ingagement even so far as many have preferred their Petitions to God for the destruction of the very Presbyterial Government whereof Mr. Edwards giveth several instances Who can not justly be offended at such mis-carriages in so holy a duty Far be it from me to charge the generality of our new ministery with these blemishes confesse I must and will many very many of them are excellently qualified and endowed with gifts proper for this sacred duty and do exercise those gifts to the great edification of their congregations but in the mean time if such miscarriages have actually happened already or may so hereafter through the violent passions of other men mis-principled may it not justly be judged a matter of scandal and offence to such as have a due value for that holy ordinance and consequently may not those worthier men be conceived guilty of the crime through whose misprovidence these errours have come to passe How much better were an amicable compliance on both sides by prescribing set forms for the desk and allowing conceived prayer for the Pulpit so that neither may professe and engrosse the whole service to it self but share and divide it by a friendly agreement untill such an award shall be made by those who assume the power of Arbitration in this affair slender hopes have I to see much of either order or edification in the service of our Church The Table and Kalender Expressing the Psalms and and Lessons to be said at Morning and evening prayer throughout the yeer except certain proper feasts as the rules following more plainly declare The order how the Psalter is appointed to be read CHAP. II. Common Prayer Scotch Liturgy The Psalter shall be read through once every moneth And because that some months be longer then some other be it is thought good to make them even by this means The Psalter shall be read through once every month save February and in that month so far as the Psalms are appointed for 28 or 29 dayes in tht leap year TO every moneth shall be appointed as concerning this purpose just xxx dayes And because January and March hath one day above the said number and Februarie which is placed between them both hath onely xxviii dayes February shall borow of either of the monthes of January and March one day And so the Psalter which shall be read in February must begin at the last day of January and end the first day of March. And whereas Scotch Littur many monthes have c. May July August October and December have xxxi dayes a peece it is ordered that the same Psalms shall be read the last day of the said moneths which were read the day before so that the Psalter may begin again the first day of the next monethes ensuing Now to know what Psalms shall be read every day Look in the kalender the number that is appointed for the Psalmes
the festivals of the Heathen scituated under the same parallel of legality may not also be converted into Christian Holy-dayes CHAP. III. The order where Morning and Evening prayer shall be used and said Common prayer 2. B. of Edw. 6. THE morning and Evening Prayer shall be used in the accustomed place of the Church Chappel or Chancel B except it shall be otherwise determined by the Ordinary of the Place C And the Chancels shall remain as they have done in times past The morning and Evening Prayer shall be used in such places of the Church Chappel or Chancel and the Minister shal so turn him as the people may best hear And if there be any controversie therein the matter shall be referred to the Ordinary and he or his deputy shall appoint the place And the Chancels shall remain as they have done in times past 1. B. of Edw. 6. The Common prayer 2. Book of Edw. 6. In the saying or singing of Mattens and Evensong Baptizing Burying the Minister in Parish Churches and Chappels annext to the same E shall use a Surplice And in all Cathedral Churches and Colledges the Arch-Deacons Deans Provosts Masters Prebendaries and fellows being Graduates may use in the quire besides their Surplices such hoods as pertaine to their several degrees which they have taken in any university within this Realm But in all other places every Minister shall be at liberty to use any Surplice or no. It is also seemly that Graduats when they do preach should use such hoods as pertaine to their several degrees And here is to be noted that the Minister at the time of the Communion and at all other times in his ministration shall use D such ornaments in the Church as were in use by Authority of Parliament in the 2. year of the reign of King Edw. the 6th according to the act of Parliament set in the beginning of the Book And here is to be noted that the Minister at the time of the Communion and at all other times in his ministration shall use neither All Vestment nor cope but being Arch-Bishop or Bishop he shall have and wear a Rochet and being a Priest or Deacon he shall have and wear a surplice only  Scotch Liturgy  And whensoever the Bishop shall celebrate the holy Communion in the Church or execute any other publick ministration he shall have upon him beside his Rochet a Surplice or Alb and a Cope or Vestment and also his Pastoral staffe in his hand or else born or holden by his Chaplain And here is to be noted that the presbyter or Minister at the time of the Communion and at other times of his ministration shall use such Ornaments in the Church as are prescribed or shall be by his Majesty or his successors according to the Act of Parliament provided in that behalf  The Common Prayer 1. B. of Edw. 6. An order for Morning Prayer dayly throughout the year An order for Mattens dayly throughout the year At the beginning both of Morning Prayer and likewise of Evening Prayer F the Priest shall read with a loud voice some one of these sentences of the Scriptures that follow And then he shall say that which is written after the said sentences AT what time soever a sinner doth repent him of his sin from the bottom of his heart I will put all his wickednesse out of my remembrance faith the Lord. I do know mine own wickednesse and my sin is alwaye against me Turn thy face away from our sins O Lord and blot out all our offences A sorrow til spirit is a sacrifice to God despise not O Lord humble and conâ—rite hearts Rent your hearts and not your garments and turn to the Lord your God because he is gentle and merciful he is patient and of much mercie and such a one that is sorry for your afflictions To thee O Lord God belongeth mercy and forgivenesse for we have gone away from thee and have not bearkened to thy voice whereby we might walk in thy laws which thou hast appointed for us Correct us O Lord and yet in thy judgement not in thy fury lest we should be consumed and brought to nothing Amend your lives for the kingdome of God is at hand I will go to my father and say to him Father I have sinned against heaven and against thee I am no more worthy to be called thy son Enter not into judgement with thy servants O Lord for no flesh is righteous in thy sight If we say that we have no sin we deceive our selves and there is no truth in us DEarly beloved brethren the Scripture moveth us in sundry places to acknowledge and confess our manifold sins and wickednesse and that we should not dissemble nor cloak them before the face of Almighty God our heavenly Father but confesse them with an humble lowly penitent and obedient heart to the end that we may obtain forgivenesse of the same by his infinite goodnesse and mercy And although we ought at all times humbly to acknowledge our sinnes before God yet ought we most chiefly so to do when we assemble and meet together to render thanks for the great benefits which we have received at his hands to set forth his most worthy praise to hear his most holy word and to ask those things which be requisite and necessary as well for the body as the soul. Wherefore I pray and beseech you as many as be here present to accompany me with a pure heart and humble voice unto the Throne of the heavenly grace saying after me A general confession to be said of the whole congregation after the Priest Scot. Liturgy all humbly kneeling ALmighty and most merciful father we have erred and strayed from thy wayes like lost sheep we have followed too much the devices and desires of our own hearts we have offended against thy holy laws we have left undon those things which we ought to have done and we have done those things which we ought not to have done and there is no health in us but thou O Lord have mercy upon us miserable offenders spare thou them O God which confess their faults restore thou them that be penitent according to thy promises declared unto mankinde in Christ Jesu our Lord. And grant O most merciful Father for his sake that we may hereafter live a godly righteous and sover life to the glory of thy holy name Scotch Liturgy And the Salvation of our own souls Amen The absolution or remission of sins to be pronounced by the Priest alone Scot. Lit. he standing up and turning himself to the people but they still remaining humbly upon their knees Lmighty God the father of our Lord Jesus Christ which desireth not the death of a sinner but rather that he may turn from his wickednesse and live and hath given power and commandment to Scotch Lit. the Presbyters of his Church the ministers of his Gospel
in their Synagogues all those who professe the Christian faith So in Justin Martyrs time and so etiam nunc even at this very present as the famous Grotius sufficiently demonstrateth Secondly the Papists who make it a peculiar part of their service appointed for Maunday-thursday to curse with bell Book and candle all whom they account for hereticks as appeareth by their Bulla Caenae O Christ hear us The Civilians have a saying voluntas fortior attenditur ex geminata expressione the meaning of a man is best understood by iterating and doubling of the expression No lesse true in those resorts we make to God the frequent repeating of our supplications striking the more forceable impression upon our soules Whence the so often redoubling of several members of Davids Psalms whence our Saviour in his great agony conflict prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 using alwayes the very same words whence in the primitive Church the Litanies which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prayers spirited with the greater vehemency were alwayes full of such reduplications as may be seen by the several forms mentioned by the constitutions of Clemens and in the several Liturgies of those early times A thanksgiving for rain Gods blessings and our prayses are the great intelligencers which negotiate betwixt him us The first are testimonials to us that our Prayers and Almes miscarried not in their way got safe to heaven The last are certificates to him that his blessings got safe to us for that we have received his gifts no notice will he take from any but our selves and no notice can we convey to him without the sacrifice of Prayse Indeed reason good our hearts should move our lungs and lips as readily to thank as to supplicate him for his benefits therefore whereas in our service book certain collects of prayers were framed applicable to cases of extraordinary visitations it was noted as a great defect that set formes of thanksgiving were not also contrived relative to the same occasions in case the issues and dispensations of the Almighty proved answerable to our requests And though it hath been interposed by judicious Mr. Hooker on our Churches behalf that this were better provided for by select dayes assigned by supream authority for that duty and by set formes agreeable thereunto then by a small collect That defence is in my opinion but partly satisfactory For calamities are most commonly not National but sometimes Provinical somtimes they quarter onely in one City sometimes but in a petty village and unlesse they spread to be Epidemical they rarely reach the cognizance of the supream magistrate or if they do they will not carry with them importance enough to perswade the indiction of dayes of universal either Humiliation or thanksgiving for such minute mergencies therefore not to defraud the reformation under king James of the honour it hath merited the superadding of those relative Thanksgivings was not onely a commendable but a necessary Act. CHAP. V. 1. B. of Edw. 6. The A Introits Collects Epistles and Gospels to be used at the Celebration of the Lords supper and holy Communion through the year with proper Psalmes and lessons for divers Feasts and dayes COMMON PRAYER The Collects B. Epistles and Gospels to be used at the Celebration of the Lords Supper and holy Communion through the year C. The first Sunday in Advent 1. B. of Edw. the 6. Blessed is the man c. Psal. 1. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God give us grace that we may cast away the workes of darknesse put upon us the Armour of light now in the time of this mortal life in the which thy son Jesus Christ came to visit us in great humility that in the last day when he shall come again in his glorious majestie to judge both the quick and the dead we may rise to the life im mortal through him who liveth and raigneth with thee and the holy Ghost now and â—vâ—r Amen The Epistle O we nothing to any man Rom. 13. verse 8. unto the end Scotch Liturgie when the Presbyter or Minister readeth the Gospel the people shall stand up and the Presbyter before he beginneth to read the Gospel shall say thus The Gospel of our Lord and Saviour Jesus Christ written in such a Chapter of such an Evangelist beginning at such a verse And the people shall answer Glory be to God The Gospel And when they drew nigh Mat. 21. verse 1. to the end Scotch Lit. When the Gospel is ended the Presbyter or Minister shall say Here endeth the Gospel and the people shall answer Thanks be to thee O Lord. And thus at the beginning and ending of the Gospel every Sunday and Holyday in the year or when else soever the Gospel is read The second sunday in Advent 1. B. of Ed. 6. When I was in trouble c. Psal. 120. Glory be to the Father c. As it was in the beginning c. The Collect. BLessed Lord which hast caused all holy scriptures to be written for our learning Graunt us that we may in such wise hear them read mark learn and inwardly digest them that by patience and comfort of thy holy word we may embrace and ever hold fast the blessed hope of everlasting life which thou hast given us in our Saviour Jesus Christ. The Epistle Whatsoever things are written Rom. 15. verse 4. to verse 14. The Gospel There shall be signes in the Sun Lu. 21. verse 25. to verse 34. The third Sunday in Advent 1. B. of Edw. 6. Hear me when I call Psal. 4. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee give ear to our prayers and by thy gratious visitation lighten the darknesse of our heart by our Lord Jesus Christ. The Epistle Let a man this wise esteem us 1 Cor. 4. verse 1. unto verse 6. The Gospel When John being in prison Mat. 11. verse 2. unto verse 11. The fourth Sunday in Advent 1. B. of Edw. 6. Ponder my words O Lord. c. Psal 5. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd raise up we pray thee thy power and come among us and with great might succour us that whereas through our sins and wickednesse we be sore let and hindered thy bountiful grace and mercy through the satisfaction of thy son our Lord may speedily deliver us to whom with thee and the holy ghost be honour and glory world without end The Epistle Rejoyce in the Lord alway Phil. 4. verse 4. unto verse 8. The Gospel This is the record of John John 1. verse 19. unto verse 29. D. Christmas day 1 B. of Edw. 6. Proper Psalmes and Lessons on Christmas day At Mattens 19. The first Lesson Esai 9. unto the end Psalm 45.  85. The second Lesson Mat. 1. unto the end At the
that their offerings should be accepted of neither at the Altar nor in the Church treasury Now although the elements of bread and wine are provided by an establishment of our Church differing from the ancient custome yet can there be no reason shewed why we should prescribe and cast away that most necessary sacrifice of Almes which though at first introduced as concomitant with the former yet hath sufficient interest in Religion to entitle it self to a place in the course of the grand sacrifice and the Church hath very fitly assigned it this place as Preambulatory to the Prayers ensuing it being properly stiled by St. Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wing of prayer upon which wing the prayers of Cornelius ascended up into Heaven Acts 10 2. As to the sentences of this Offertory they which differ in the Scottish service from ours are taken out of Bishop Andrews his notes upon the Book of Common prayer Who goeth a warfare This with the four succeeding sentences 7 8 9 10. have a peculiar reference to the ministery by which plain it is that our Church intended a double Offering one Elemosynary Almes for the poor Another Oblatory for the maintenance of the Clergy In the earliest times of Christianity such spontaneous oblations were the onely income of the Church with no other alimony did the ministry subsist This collection was first weekly 1 Cor. 16. 2. next in flux of time and in the African Church menstrua die once a moneth The depositary and Trustee of these Offerings was in chief the Bishop who had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power over affaires of the Church to dispose them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the consent of the Presbyters and Deacons The imployment of these mensurna divisiones or monthly dividends was quadrupartite One portion to the Bishop whence St. Cyprian speaketh often de quantitate sua propria of his own proper share Another to the inferiour Clergy who not the people who offered as Mr. Selden hath mistaken were therefore called Sportulantes fratres Bretheren of the Dole The third was for sacred utensils and reparation of Gods house And the last for the relief of the poor strangers prisoners and the like as hath been said before And though Christian Princes restored in after-times to God his own and indowed the Church with Tithes yet did not these oblations cease thereupon that had been a favour with a mischief these Offerings advancing an Ecclesiastical intrade far exceeding the Decimal availes as appeareth by St. Cyprian No all along Oblations both spontaneous and such as custom had established continued together with tithes even unto our dayes which some of the Reverend Clergy finde to be a woful truth Is it not so when having lost the benefit by a long disuse they still groan under the burthen it hath laid upon them For upon this very account consideration being anciently had to the great harvest such Oblations did then in some parts annually import some livings were estimated in the Kings Books at a rate so high as now those wonted oblations are withdrawn amount to the utmost value of them to the great grievance of the incumbent who is to answer his first fruits and other payments to the Exchequer at that great proportion Again to manifest that the Clergy hath not totally lost their interest in these oblations insignificant it is not that when a Personage is demised intire the Lessee even in these our dayes doth covenant to receive all Obventions Oblations c. The Church-Wardens or some other The ancient mode was an exact pursuance of the text deliverd by our Saviour Matth. 5. 23. which implieth that the gifts should be brought to the Altar there were they presented by the people and there received by the Priest Gregory Nazianzen sets it down very expresly speaking of Valens the Emperours offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. when the time was come for him to bring his gifts to the holy table which he was to do himself none would as the custome was receive them The like hath Theodoret concerning Theâ—odsius but not so full and more conformable to this usage was the order in the beginning of the Reformation by which the Parishioners were enjoyned themselves to put their Almes into the poor mans chest which then was placed neer the High Altar Bishop Andrews faultâ—th the Church-wardens going up and down to receive the Almes Sapit hac collectio per singula capita Genevensem morem This collecting Almes by the poll savours of the Geneva mode whence it is that the Scottish Rubrick was rectified in this particular as in others conformable to his notes Offering dayes appointed Antiently offering dayes appointed were Quaelibet dies Dominica alii dies festi solemnes quorum vigiliae jejunantur every Lords-day and all high festivals whose Eves were fasted Such were those solemn dayes called lately in the Court Collar-dayes because then the Knights of the Garter attended the King in their St. Georges Collars when the fashion was for the King and his Nobles to offer But these are not the offering dayes intended by this Rubrick but those mentioned in the Statute 37. H. 8. c. 12. viz. The feasts of Easter of the nativity of Saint John Baptist the feast of St. Michael the Arch-Angel and the Nativity of our Lord. These feasts aforesaid being ordered by that Kings injunctions Anno 1536. To be taken for the four general offering dayes quarterly payment of such oblations I finde to have been in use long before for in a parchment M. S. of Constitutions made by a Synod held in Exeter by Peter Quivel Bishop of that Diocesse Anno 1287. it is thus decreed Statuimus quod omnis adult us viz. quatuordecim annorum quater in Anno scilicet Natali Domini Paschali festivitate festivitate Dedicationis suae Ecclesiae parochialis vel festivitate omnium Sanctorum Ecclesiam suam Parochialem suis oblationibus veneretur We ordain that every one of 14. years old shall quarterly viz. at the feasts of Christs Nativity of Easter of the Dedication of their Parish Church and of all Saints shall honour their Church with Oblations Nor is it impertinent here to minde you that the Reformation begun by Hermannus that pious but unfortunate Bishop of Colen commandeth that the four offering dayes in a year be kept But it is not expressed what they were The former statute of H. 8. declaring so explicitly what the offering dayes were it also helpeth us to understand the import of accustomed offerings for it commandeth all Citizens and inhabitants of London to pay their Tithes that is 16. d. ob for every 10. s. rent of their houses quarterly viz. at the feasts above specified and though the Statute seemeth to have a peculiar relation to London yet custom hath in other Cities established a not much different proportion If to any the word offerings may seem to import other dues
and Collegiate Churches there shall alwayes some Communicate with the Priest that ministreth And that the same may be also observed every where abroad in the Country some one at the least of that house in every Parish to whom by course after the ordinance herein made it pertaineth to offer for the charges of the Communion or some other whom they shall provide to offer for them shall receive the holy Communion with the Priest The which may be better done for that they know before when their course cometh and may therefore dispose themselves to the worthy receiving of the Sacrament And with him or them who doth so offer the charges of the Communion all other who be then Godly disposed thereunto shall likewise receive the Communion And by this means the Minister having alwayes some to Communicate with him may accordingly solemnize so high and holy mysteries with all the suffrages and due order appointed for the same And the Priest in the week day shall forbear to celebrate the Communion except he have some that will Communicate with him And in Cathedral or Collegiat Churches where be many Ministers and Deacons they shall all receive the Communion with the Minister every Sunday at the least except they have a reasonable cause to the contrary  2 B. of Edw. 6. V Although no order can be so perfectly devised but it may be of some either for their Ignorance and infirmity or else for malice and obstinacy misconstrued depraved and interpreted in a wrong part and yet because brotherly Charity willeth that so much as conveniently may be offences should be taken away therefore we willing to do the same Whereas it is ordained in the Book of Common prayer in the Administration of the Lords Supper that the Communicants kneeling should receive the same which thing being well meant for a signification of the humble and grateful acknowledging of the benefits of Christ given unto the worthy receiver And to avoid the prophanation and disorder which about the holy Communion might else ensue least yet the same kneeling might be thought or taken otherwise we do declare that it is not meant thereby that any adoration is done or ought to be done either unto the Sacramental Bread or wine there bodily received or unto any real and essential presence there being of Christs natural flesh and blood For as concerning the Sacramental Bread and wine they remain still in their very natural substances and therefore may not be adored for that were Idolatry to be abhorred of all faithful Christians And as concerning the natural Body and Blood of our Saviour Christ they are in heaven and not here for it is against the truth of Christs true natural body to be in mo places then one Common Prayer 1 B. of Edw. 6. And to take away the superstition which any person hath or might have in the bread and wine it shall suffice that the bread be such as is usual to be eaten at the table with other meats but the best and purest wheat bread that conveniently may be gotten W And if any of the bread and wine remain the Curate shall have it to his own use Scot. Lit. And if any of the Bread and Wine do remain which is consecrated it shall be reverently eaten and drunk by such of the Communicants onely as the Presbyter which celebrates shall take unto him but it shall not be carried out of the Church And to the end there may be little left he that officiates is required to consecrate with the least and then if there be want the words of consecration may be repeated again over more either Bread and Wine The presbyter beginning at these words in the Prayer of consecration Our Saviour in the night that he was betrayed c. For avoiding of all matters and occasion of dissention it is meet that the bread prepared for the Communion be made through all this Realm after one sort and fashion that is to say unleavened and round as it was afore but without all manner of print and something more larger and thicker then it was so that it may be aptly divided in divers peeces and every one shall be divided into two peeces at the least or more by the discretion of the Minister and so distributed And men must not think lesse to be received in part then in the whole but in each of them the whole body of our-Saviour Jesus Christ. Common Prayer 1. B. of Edw. 6. The bread and wine for the Communion shall be provided by the Curate and Church-wardens at the charges of the Parish and the Parish shall be discharged of such sums of money or other duties which hitherto they have payed for the same by order of their houses every Sunday And for as much as the Pastors and Curates within this Realm shall continually finde at their costs and charge in their Cures sufficient bread and wine for the holy Communion as oft as their Parishioners shall be disposed for their spiritual comfort to receive the same It is cherefore ordered that in recompence of such costs and charges the Parishioners of every Parish shall offer every Sunday at the time of the Offertory the just value and price of the holy Loaf with all such money and other things as were wont to be offered with the same to the use of their Pastors and Curates and that in such order and course as they were wont to finde and pay the said holy Loaf Common Prayer 1 B. of Edw. 6. And note that every Parishioner shall Communicate at the least three X times in the year of which Easter to be one and shall also receive the Sacraments and Scot. Lit. observe other rites according to the order in this book appointed And yearly at Easter every Parishioner shall reckon with his Parson Vicar Curate or his or their Deputy or Deputies and pay to them or him all Ecclesiastical duties accustomably due then and at that time to be payed Furthermore every man and woman to be bound to hear and to be at Divine service in the Parish Church where they be resident and there with devout Prayer or Godly silence and meditation to occupy themselves There to pay their duties to communicate once in the year at the least and there to take and receive all other Sacraments and rites in this book appointed And whosoever willingly upon no just cause doth absent themselves or doth ungodly in the Parish Church occupy themselves upon proof thereof by the Ecclesiastical laws of the Realm to be excommunicated or suffer other punishment as shall be to the Ecclesiastical Judge according to his discretion seem convenient And although it be read in ancient writers that the people many years past received at the Priests hands the Sacrament of the body of Christ in their own hands and no Commandment of Christ to the contrary yet for as much as they many times conveyed the same secretly away kept it with them and diversly
and adversity into the which holy estate these two persons present come now to be joyned Therefore if any man can shew any just cause why they may not lawfully be joyned together let him now speak or else hereafter for ever hold his peace And also speaking to the persons that shall be maried he shall say I Require and charge you as you will answer at the dreadful day of judgement when the secrets of all hearts shall be disclosed that if either of you do know any impediment why ye may not be lawfully joyned together in Matrimony that ye confesse it For be ye well assured that so many as be coupled together otherwise then Gods word doth allow are not joyned together by God neither is their Matrimony lawful At which day of mariage if any man do alledge and declare any impediment why they may not be coupled together in Matrimony by Gods law or the laws of this Realm and will be bound and sufficient suerties with him to the parties or else put in a caution to the full vallue of such charges as the persons to be maried doth sustain to proove his allegation then the solemnization must be deferred unto such time as the truth be tried If no impediment be alleadged then shall the Curate say unto the man N D Wilt thou have this Woman to thy wedded wife to live together after Gods ordinance in the holy estate of Matrimony Wilt thou love her comfort her honour and keep her in sicknesse and in health And forsaking all other keep thee onely to her so long as you both shall live The man shall answer I will Then shall the Minister say to the woman N Wilt thou have this man to thy wedded husband to live together after Gods ordinance in the holy estate of Matrimony wilt thou obey him and serve him love honour and keep him in sicknesse and in health and forsaking all other keep thee onely unto him so long as you both shall live The woman shall answer I will Then shall the Minister say E Who giveth this woman to be maried unto this man And F the Minister receiving the woman at her father or friends hands shall cause the man to take the woman G by the right hand and so either to give their troth to other The man first saying I N. take thee N. to my wedded wife to have and to hold from this day forward for better for worse for richer for poorer in sicknesse and in health to love and to cherish till death us depart according to Gods holy ordinance and therefore I pledge thee my troth Then shall they loose their hands and the woman taking again the man by the right hand shall say I N. take thee N. to my wedded husband to have and to hold from this day forward for better for worse for richer for poorer in sicknesse and in health to love cherish and to obey till death us depart according to Gods holy ordinance And thereto I give thee my troth Common Prayer 1 B. of Edw. 6. Then shall they again loose their hands and H the man shall give unto the woman a Ring I laying the same upon the book with the accustomed duty to the Minister and Clerk And the Minister taking the Ring shall deliver it unto the man to K put it upon the fourth finger of the womans left hand And the man taught by the Minister shall say Then shall they again loose their hands and the man shall give unto the woman a Ring and other tokens of spousage as gold or silver laying the same upon the Book and the Priest taking the Ring c. With this ring I thee wed L with my body I thee worship and with all my worldly goods I thee endow In the name of the Father and of the Son and of the holy Ghost Amen Then the man leaving the ring upon the fourth finger of the womans left hand the Minister shall say Let us pray O Eternal God creator and preserver of all mankinde giver of all spiritual grace the author of everlasting life send thy blessing upon these thy servants this man and this woman whom we blesse in thy name that as Isaac and Rebecca 1 B. of Edw. 6. after braslets and Jewels of gold given of the one to the other for tokens of their Matrimony lived faithfully together so these persons may surely perform and keep the vow and covenant betwixt them made whereof this ring given and received is a token and pledge and may ever remain in perfect love and peace together and live according unto thy laws through Jesus Christ our Lord Amen Then shall the Minister joyn their right hands together and say Those whom God hath joyned together let no man put asunder Then shall the Minister speak unto the people FOrasmuch as N. and N. have consented together in holy wedlock and have witnessed the same before God and this company and thereto have given and pledged their troth either to other and have declared the same by giving and receiving 1 B of Edw. 6. Gold silver of a ring and by joyning of hands I pronounce that they be man and wife together in the name of the father of the son and of the holy Ghost Amen M and the Minister shall adde this blessing GOD the father 1 B. of Edw. 6. + God the son God the holy Ghost blesse preserve and keep you the Lord mercifully with his favour look upon you and so fill you with all spiritual benediction and grace that you may so live together in this life that in the world to come you may have life everlasting Amen Then 1 B. of Edw. 6. shall they go into the Quire and the Ministers or Clerks shall say c. the Ministers or Clerks going to the Lords table shall say or sing this psalm following BLessed are all they that fear the Lord and walk in his wayes For thou shalt eat the labour of thy hands O well is thee and happy shalt thou be Thy wife shall be as the fruitful vine upon the walls of thine house Thy children like the Olive branches round about thy table Lo thus shall the man be blessed that feareth the Lord. The Lord from out of Slou shall blesse thee that thou shalt see Hierusalem in prosperity all thy life long Yea that thou shalt see thy childrens children and peace upon Israel Glory be to the Father and to the Son c As it was in the beginning is now c. Or else this Psalm following Deus misereatur GOD be merciful unto us and blesse us and shew us the light of his countenance and be mercifully unto us That thy way may be known upon the earth thy saving health among all nations Let the people praise thee O God yea let all the people praise thee O let the nations rejoyce and be glad for thou shalt judge the folk righteously and govern the nations upon the earth Let the people praise thee
the Practice so and have heard it hath been positively enjoyned by a Learned Bishop and great Ceremonialist that Evening Prayer should begin with the Lords-Prayer But the rule of the Church is express to the contrary for in the Rubrique before Morning Prayer it is ordered thus At the beginning both of Morning Prayer and likewise of Evening Prayer note that the Minister shall read with a lowd voice some one of these Sentences that follow c. So that clearly the Sentences Exhortation Confession and Absolution must begin the Evening as well as the Morning Prayer Page 99. line 49. after these words it is anoient add This Creed was formerly appropriated to high Festivals onely but that by repeating it every month it might become the more familiar to the People these daies of the Apostles and St. John Baptist were inserted Page 157. at the end of the Paragraph W. add thus In the Latin Translation of our Liturgy Anno 2. Eliz. I find a Collect for St. Andrew different from the English which I shall here set down Omnipotens Deus qui dedisti beato Andreae Apostolo tuo ut acerbam ignominiosam crucis mortem duceret sibi pro magna glâ—ria Tribue ut omnia nobis adversa pro nonomine tuo ducamus prefitura ad aeternam vitam conducibilîa per Christum Dominum nostnum Almighty God who didst give to thy holy Apostle S. Andrew to account it his great glory to suffer the bitten and ignominious death of the Cross. Grant unto us that what we endure for thy sake we may also esteem profitable and conducible to eternal life through Jesus Christ. Page 177. line 17. after these words violation of them add thus Though true it is the contriving of the Decalogue into a way so edifying towards Piety and making it parcel of Gods Publique Worship be a peculiar of our Church yet somewhat not much unlike it is to be found in that Manual of Prayers composed by Gilbertus Cognatus for the private use of his Kinsman about the year 1553. whose words I shall here set down Having recited the Decalogue he then subjoyneth Hic nos praemit aeterna mors O Deus hic futurum justum judicium tuum commeritam nostram condemnationem Sed hic miserere nostri O Jesu Christe ne pereamus Tu quoque O Sancte Spiritus inscribe hanc legem cordibus nostris ut secundam eam alacri animo ambulemus teque revereamus diebus vitae nostrae universis Amen Here O Lord we ly â—bnoxious to eternal death Here we can expect nothing but the most just sentence to come upon us and our deserved condemnation But here O Jesu Christ have mercy upon us least we perish And then O Holy Ghost write this Law in our hearts we beseech thee that we may walk conformable to it and that we may reverence thee all the daies of our life Amen In stead of the form of Bidding of Prayers set down Page 181. give me leave to commend unto you that which followeth being sent me by a learned Friend from Cambridge with his Scholler-like address which will spare me the pains of any further Preface The Transcriber To the Perusers of the follwing Transcript I think it may well be named Instructions for the Laity'â— Devotions but as I met with no Rubrick nor title in the Copy so I count it modesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to refer my self to better judgements I found it written in a Court-hand indifferently fair and legible though full of abreviations but because I am not at all exercised in the Calligraphy of that hand I have transcribed it in the same which I use in my private studies with a great exactness of letters and syllables though not of the character Thus much I thought good â—o intimate that in a piece of this rarity there might not be any suspition of a counterfeited record or the faithfulness of the transcriber be called in question For indeeâ— as I cannot but commend that pious design of the noble Author in honour of our famous though now distracted Church of England So I must needs glory that I am any ways instrumental to the producing of that which may prove so serviceable however of so great antiquity In testimony of which I desire it may be lawfull to produce my own conjectures I am conscious to how skilfull hands this paper may come and therefore the more willingly produce them Since they may carry a torch for those judicious eyes whose honour will be augmented by the discovery They were wrote upon a spare parchment before the summs of Guilielmus de Pagâ—a extant in the University-Library of Cambridge which notwithstanding are not there so well known by the Author's name as by that of their title which is Dextra pars oculi sacerdotum sinistra This I mentioned the rather because from hence some small light may haply arise to the true time of their original antiquity For since the fore-named Author both bâ— the testimony of reverend ∴ Bale in his Centuries and the learned Pits in his Catalogue of English writers is to be reckoned in the thirteenth Century after Christ I see not how we can with reason suppose this to be ancienter except we object its transcription thither for an older copy Somewhat indeed it may be that in those daies they had not parchment so rife or cheap as paper now in ours whereof they might compose their Adversaria but what ever their next reading or more deliberate judgement proposed as worthy of notice taking they commonly transcribed if my observation fail not upon those parchments the Book-binders had bestowed upon their books to defend them from the injury of the covers But this argument perchance is not so valid as that which may follow Wherefore I adjoyned that Constitution which bears the Rubrick of Dies festi since from that a greater light may accrue to what bears the precedency In that I find the Arch-Bishop of Canterbury who is otherwise nameless then by his title in the instructions for so I call them to be Christned Simon of which praenomen I find but four through the whole Catalogue of the Prelates of that Sâ—e and all of them in the 14. Centurie current and if I mistake not within the compass of fifty years to wit Mepeham Langham Islip and Sudburâ— who fell a Sacrifice to that Idol of the Clowns as Walsingham calls him Tyler To this later I should rather ascribe both the Instructions and that Constitution concerning Holy-dayes though indeed I have no other ground for the conjecture then my private fancy But from the same Major a stronger consequence will follow if it be backed with the testimony of that learned Knight Sir Henry Spelman in those Tomes for which whole Christendom stands indebted to him as well as England concerning the English Councils and besides him you may if you please at leys re see what William Linwood will afford