and then finde the same number in this table and upon that number shall you see what Psalmes shall be said at Morning and Evening prayer And wher the Cxix Psalm is divided into xxii portions and is overlong to be read at one time it is so ordered that at one time shall not be read above four or five of the said portions as you shall perceive to be noted in this table following And here is also to be noted that in this table and in all other parts of the service where any psalms are appointed the number is expressed after the great english Bible which from the ix psalm unto the Cxlviij psalm following the division of the Hebrewes doth vary in numbers from the common Latine translation The Table for the order of the Psalms to be said at Morning and Evening Prayer Dayes of the moneth Psalmes for Morning prayer Psalmes for Evening prayer    i i. ii iii iiii v. vi vii viii ii ix x. xi xii xiii xiiii iii xv xvi xvii xviii iiii xix xx xxi xxii xxiii v xxiiii xxv xxvi xxvii xxviii xxix vi xxx xxxi xxxii xxxiii xxxi i. vii xxxv xxxvi xxxvii viii xxxviii xxxix xl xli xlii xliii ix xliiii xlv xlvi xlvii xlviii xlix x l. li. lii liii liiii lv xi lvi lvii lviii lix lx lxi xii lxil lxiii lxiiii lxv lxvi lxvii xiii lxviii lxix lxx xiiii lxxi lxxii lxxiii lxxiiii xv xxv lxxvi lxxvii lxxviii xvi lxxix lxxx lxxxi lxxxii lxxxiii lxxxiiii lxxxv xvii lxxxvi lxxxvii lxxxviii lxxxix xviii xc xci xcii xciii xciiii xix xcv xcvi xcvii xcviii xcix C. ci xx cii ciii ciiii xxi cv cvi xxii cvii. cviii cix xxiii cx cxi cxii cxiii cxi â—c cxv xxiiii cxvi cxvii cxviii cxix Jude iiii xxv Jude v. Jude iiii xxvi Jude v. Jude iiii xxvii cxx cxxi cxxii cxxiii cxxiiii cxxv cxxiv cxxvii cxxviii cxxix cxxx cxxxi xxviii cxxxii cxxxiii cxxxiiii cxxxv cxxxvi cxxxvii cxxxviii xxix cxxxix cxl cxli. cxxli cxliii xxx cxliii cxlv cxlvi cxlvii cxlviii cxlix xl The order how the rest of holy Scripture beside the Psalter is appointed to be read THE old Testament is appointed for the first Lessons at Morning and Evening prayer and shall be read through every yeer once except certain Books and Chapters which be least edifying and might be best spared and therefore be left unread The New Testament is appointed for the se-second Lessons at Morning and Evening prayer and shall be read over orderly every yeer thrice beside the Epistles and Gospels Except the Apocalips out of the which there be onely certain Lessons appointed upon divers proper feasts And to know what Lessons shall be read every day Finde the day of the Moneth in the Kalender following and there ye shall perceive the Books and Chapters that shall be read for the Lessons both at Morning and Evening Prayer And here is to be noted that whensoever there be any proper Psalmes or Lessons appointd for the Sundayes or for any feast moveable or unmoveable Then The Psalms end Lessons appointed in the Kalender shall be omitted for that time Ye must note also that the Collect Epistle and Gospel appointed for the Sunday shall serve all the week after except there fall some feast that hath his proper Common Prayer 1. and 2. B. of Edw. 6. When the years of our Lord may be be divided into four even parts which is every fourth year then the Sunday-letter leapeth and that year the Psalmes and Lessons which serve for the xxiii day of February shall be read again the day following except it be Sunday which hath proper Lessons of the old Testament appointed in the table serving for that purpose This is also to be noted concerning the leap yeer that the 25. day of February which in leap year is counted for two dayes alter neither Psalm nor Lesson but the same Psalmes and Lessons which be said the first day shall also serve for the second Also wheresoever the beginning of any Lesson Epistle or Gospel is not expressed there ye must begin at the beginning of the Chapter And wheresoever is not expressed how far shall be read there shall you read to the end of the Chapter Item so oft as the first Chapter of Saint Matthew is read either for Lesson or Gospel ye shall begin the same at The birth of Jesus Christ was on this wise c. And the third Chapter of Saint Lukes Gospel shall be read unto So that he was supposed to be the son of Joseph Proper Lessons to be read for the first Lessons both at Morning and Evening Prayer on the Sundayes throughout the year and for some also the second Lessons  Mattens Evensong Lent Mattens Evensong Sundayes of Advent   i. Sunday Gen. xix Gen. xxii    ii xxvii xxxiiii The first Esai i. Esai ii iii. xxxix xlii ii v. xxiiii iiii xliii xlv iii. xxv xxvi v. Exod. iii. Exod. v. iiii xxx xxxii vi ix x.    Easter day   Sundayes after Christmas   i. Leasson Exod. xii Exod. xiiii    ii Lesson Rom. vi Acts. ii    Sundayes after Easter   The first xxxvii xxxviii    ii xli xliii The first Num. xvi Num. xxii    ii xxiii xxv    iii. Diut iiii Deut. v.    iiii vi vii Sundayes after the Epiphanie   v. viii ix The first xliii xlvi Sunday after Assention day Deut. xii Deut. xiii ii li. liii    iii. lv lvi    iiii lvii iviii Whitsunday   v. lix lxiiii i. Lesson Deut. xvi Wisd. i. Septuagesi Gen. i. Gen. ii ii Lesson Acts. x. Acts xix     Then Peter opened his mouth c. It fortuned when Apollo went to Corinth c. unto After these things Sexagesima iii. vi    Quinquage ix xii    Trinity Sunday Mattens Evensong Sundayes after Trinitie Mattens Evensong i. Lesson Gen. xviii Josue i. xii x xvii ii Lesson Matth. iii.  xiii xix xxiii Sundayes after Trinity   xiiii Jere. v. Jere. xxii    xv xxxv xxxvi The first Josue x. Josu xxiii       xvi Ezech. ii Ezech. xiiii ii Judic iiii Judic v.       xvii xvi xviii iii. i King ii i King iii.       xviii xx xxiiii iiii xii xiii       xix Dan. iii. Dan. vi v. xv xvi       xx Joel ii Miche vi vi ii King xii ii King xxi       xxi Abacuc ii Proverb i. vii xxii xxiiii       xxii Proverb ii iii viii 3 King xiii 3 King xvii       xxiii xi xii ix xviii xix      Â
his Ministers to declare and pronounce to his people being penitent the absolution and remission of their sins he pardoneth and absolveth all them which truely repent and unfeignedly beleeve his holy Gospel Wherefore we beseech him to grant us true repentance and his holy spirit Scot. Lit. That we may receive from his absolution from all our sins that those things may please him which we â—o at this present and that the rest of our life hereafter may be pure and holy so that at the last we may come to his eternal joy through Jesus Christ our Lord. The people shall answer Amen Common prayer 1. B. of Edw. 6. Then shall the Minister begin the Lords Prayer with a loud voice Scot. Lit. And in this and in all other places of the Lit. where the last words for thine is the kingdom are expressed the Presbyter shall read them But in all places where they are not expressed he shall end at these words But deliver us from evil Amen The Priest being in the Quire shall begin with a loud voice the Lords Prayer called the Pater noster OUR father which are in heaven hallowed be thy â—ame Thy kingdom come Thy will be done in earth as it is in heaven Give us this day our dayly bread And forgive us our trespasses as we forgive them that trespasse against us And lead us not into temptation But deliver us from evil Scot. Lit. for thine is the kingdome the power and the glory for ever and ever K Amen Then likewise he shall say O Lord open thou our lips Answer And our mouth shall shew forth thy praise Priest O God make speed to save us Answer O Lord make hast to help us Priest Scotch Liturgy then all of them standing up the Presbyter shall say or sing Glory be to the Father and to the Son c. As it was in the beginning is now c. Praise ye the Lord. 1. B. of Edw. 6. O Scot. Lit. Answer The Lord be praised N And from Easter to Trinity Sunday Allelujah COMMON PRAYER Then shall be said or sung this Psalm following O Come let us sing unto the Lord c. Psal. 95. Then shall follow certain Psalmes in order as they be appointed in a Table made for that purpose except there be proper Psalmes appointed for that day And at the end of every Psalm through the year and likewise in the end of Renedictus Benedicite Magnificat and Nunâ— dimittis shall be repeated Glory be to the Father c. Scot. Lit. And the people shall answer As it was in the beginning c. every one standing up at the same Then shall be read two Lessons distinctly with a loud voice that the people may hear The first of the old Testament the Second of rhe new like as they be appointed by the Kalender except there be proper Lessons assigned for that day the priest that readeth the Lesson standing and turning him so as he may best be heard of all such as be present R And before every Lesson the Priest shall say thus The first second third or fourth Chapter of Genesis or Exodus Matthew Mark or other like as is appointed in the Kalender And in the end of every Chapter he shall say Here endeth such a Chapter of such a book And to the end the people may the better hear in such places where they do sing there shall the Lessons be sung in a plain tune after the manner of distinct reading and likewise the Epistle and Gospel Common Prayer 1 B. of Edw. 6. After the first Lesson shall follow T Te deum Laudamus in English dayly through the whole year And after the first Lesson shall follow Te Deum Laudamus in English dayly throughout the year except in â—ent all the which time in the place of te Deum shall be used Benedicite omnia opera Domini Domino in English as followeth WE praise thee O God we acknowledge thee to be the Lord. All the earth doth worship thee the Father everlasting To thee all Angels cry aloud the heavens and all the powers therein To thee Cherubin and Seraphin continually do cry Holy holy holy Lord God of Sabbath Heaven and earth are full of the majesty of thy Glory The glorious company of the Apostles praise thee The goodly fellowship of the prophets praise thee The noble Army of Martyrs praise thee The holy Church throughout all the world both knowledge thee The Father of an infinit majestie Thy honorable true and onely Son Also the holy Ghost the comforter Thou art the King of Glory O Christ. Thou art the everlasting son of the Father When thou tookest upon thee to deliver man thou didst not abhor the Uirgins womb When thou hadst overcome the sharpnesse of death thou diddest open the Kingdome of heaven unto all beleevers Thou sittest on the right hand of God in the glory of thy Father We beleeve that thou shalt come to be our judge We therefore pray thee help thy servants whom thou hast redeemed with thy pretious blood Make them to be numbred with thy Saints in glory everlasting O Lord save thy people and blesse thine heritage Govern them and lift them up for ever Day by day we magnifie thee And we worship thy name ever world without end Uouchsafe O Lord to keep us this day without sin O Lord have mercy upon us have mercy upon us O Lord let thy mercy lighten upon us as our trust is in thee O Lord in thee have I trusted let me never be confounded Or this Canticle V Benedicite omnia orpra domini domino O All ye works of the Lord blesse ye the Lord praise him and magniffe him forever O ye Angels of the Lord blesse ye the Lord. praise him and magnifie him forever O ye heavens blesse ye the Lord praise him and magnfie him for ever O ye waters that be above the fitmament blesse ye the Lord praise him and magnify him forever O all ye powers of the Lord blesse ye the Lord praise him and magnify him for ever O ye Sun and Moon bless ye the Lord praise him and magnifie him for ever O ye stars of heaven blesse ye the Lord praise him and magnifie him for ever O ye showers and dew blesse ye the Lord praise him and magnifie him for ever O ye winds of God blesse ye the Lord praise him and magnify him for ever O ye fire and heat blesse ye the Lord praise him and magnify him for ever O ye winter and summer bless ye the Lord praise him and magnify him for ever O ye dews and frosts blesse ye the Lord praise him and magnify him for ever O ye frosts and cold blesse ye the Lord praise him and magnify him for ever O ye 〈◊〉 snow blesse ye the Lord praise him and magnify for ever O ye nights and dayes blesse ye the Lord praise him and magnify him for ever O ye
light and darknesse blesse ye the Lord praise him and magnify him for ever O ye lightnings and 〈◊〉 blesse ye the Lâ—â—d praise him and magnify him for ever O let the 〈◊〉 â—â—esse the Lord yea let it praise him and magnify him for ever O ye mountains and hils â—lesse ye the Lord praise him and magnify him for ever O all ye green things upon the earth blesse ye the Lord praise him and magnify him for ever O ye wells blesse ye the Lord praise him and magnify him for ever O ye seas and floods blesse ye the Lord praise him and magnify him for ever O ye Whales and all that move in the waters blesse ye the Lord praise him and magnify him for ever O all ye fouls of the aire blesse ye the Lord praise him and magnify him for ever O all ye beasts and cattle blesse ye the Lord praise him and magnify him for ever O ye children of men bless ye Lord praise him and magnify him for ever O let Israel bless the Lord praise him and magnify him for ever O ye priests of the Lord bless ye the Lord praise him and magnify him for ever O ye servants of the Lord bleâ—e ye the Lord praise him and magnify him for ever O ye spirits and souls of the righteous blesse ye the Lord praise him and magnify him for ever O ye holy and humble men of heart blesse ye the Lord praise him and magnify him for ever O Ananias Azarias and Misael bless ye the Lord praise him and magnify him for ever Glory be to the Father and to the Son and to the holy Ghost As it was in the beginning is now c. And after the second Lesson shall be used and said V Benedictus in English as followeth BLessed be the Lord God of Israel c. Glory be to the Father and to the Son c. As it was in the beginning is now c. Or else this Psalm O Be joyfull in the Lord all ye lands c. Psalm 100. Glory be to the Father and to the Son c. As it was in the beginning is now c. 1. B. of Edw. 6. Then shall be said dayly throughout the year the Prayers follwing as well at Evensong as at Mattens all devoutly kneeling Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us The Common Prayer 1. B. of Edw. 6. Then shall be said Scot. Lit. or sung the creed by the Priest and the people standing The shall the minister say the Greed and the Lords prayer in English with a loud voice I Believe in God the father Almighty maker of heaven and earth and in Jesus Christ his only son our Lord which was conceived by the Holy Ghost born of the Uirgin Mary suffered under Ponce Pilate was crucified dead and buried he descended into Hell the third day he rose again from the dead he ascended into Heaven and sitteth on the right hand of God the father almighty from thence shall he come to judge the quick and the dead I beleeve in the holy Ghost the holy Catholick Church the Communion of Saints the forgivenesse of sins the resurrection of the body and the life everlasting Amed And after that these prayers following as well at Evening Prayer as at Morning Prayer all devoutly kneeling the Priest first pronouncing with a loud voice The Lord be with you This salutation and answer do enter between the Versicles and the Collect for the day in the first Book of Edward the sixt Answer  And with thy spirit  The Priest Let us pray Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Then the Priest Clarks and people shall say the Lord Prayer in English with a loud voice Our father which are in heaven c. 1. B. of Edw. 6. Answer But deliver us from evil Then the Priest standing up shall say O Lord shew thy mercy upon us Answer And grant us thy salvation Priest O Lord save the King Answer And mercifully hear us when we call upon thee Priest Indue thy ministers with righteousnesse Answer And make thy chosen people joyful Priest O Lord save thy people Answer And blesse thine inheritance Priest Give peace in our time O Lord. Answer Because there is none other that fighteth for us but onely thou O God Priest O God make clean our hearts within us Answer And take not thy holy Spirit from us Then shall follow 1. B. of Edw. 6. dayly Three Collects The first of the day which shall be the same that is appointed at the Communion The second for Peace The third for Grace to live well And the two last Collects shall never alter but dayly be said at morning Prayer throughout all the year as followeth 1 B. of Edw. 6. the Priest standing up and saying Let us pray then the Collect for the day The second Collect for peace O God which art the author of peace and lover of concord in knowledge of whom standeth our eternal life whose service is perfect freedom defend us thy humble servants in all assaults of our enemies that we surely trusting in thy defence may not fear the power of any adversaries through the might of Jesus Christ our Lord. Amen The Third Collect for Grace O Lord our heavenly father Almighty and everlasting God which hast safely brought us to the beginning of this day defend us in the same with thy mighty power and grant that this day we fall into no sin neither run into any kinde of danger but that all our doings may be ordered by thy governance to do alwayes that is righteous in thy sight through Jesus Christ our Lord Amen Scot. Lit. After this Collect ended followeth the Letany and if the Letany be not appointed to be said or sung that morning then shall be next said the prayer for the Kings Majesty with the rest of the Prayers following at the end of the Letany and the Benediction Annotations upon 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 as they have done D Ornaments in Cathedrals E the Surplice defended and Primitive practise 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 practise concerning Amen L The versicles and Responds Canonical Scripture approved by Bucer M The original of the Decalogy its antiquity N Hallelujah at what times to be used O The Invitatory what and why devised P The Number of Lessons in the Romish
THE ALLIANCE OF DIVINE OFFICES Exhibiting all the LITURGIES OF THE Church of England Since the REFORMATION AS ALSO The late Scotch service-SERVICE-BOOK with all their respective variations And upon them all ANNOTATIONS Vindicating the Book of common-COMMON-PRAYER from the main objections of its Adversaries Explicating many parcels thereof hitherto not clearly understood shewing the conformity it beareth with the Primitive practise and giving a faire prospect into the usages of the Ancient Church To these is added at the end The ORDER of the COMMUNION set forth 2. Edward 6. By HAMON L'ESTRANGE Esq Quod apud multos unum invenitur non est erratum sed traditum Tertullian LONDON Printed for Henry Broom at the signe of the Gun in Ivie-Lane 1659. TO THE RIGHT HONOURABLE Christopher Lord Hatton Controller of of the House-hold to the late KING CHARLES and one of his Majesties most Honourable Privy Councel My Lord IT is not long since you gave an honourable reception to the History of St. Pauls Cathedral Behold here the History for so it is in truth of that Cathedrals Liturgy humbly presents it self to you That addresse indeed created This. For Gods House and his worship being twinns of so indissoluble relation why should their Histories be seperated in their Dedication and where could they finde a fitter Patron then your self who inherit as an Heir-loom of your noble family for many descents so high a value for any thing whose concernment is Religion Such is the subject of both these Histories if I speak not improperly to call them tvvo which are of so similary argument that this may rather be said The Second part of that T is true this work had not as that of my learned Friend the honour to result Originally from your Honours immediate command yet this I can say that long before I had finisht it I understood you had many years since recommended the same designe to the endeavour of a learned pen but understanding withal that for reasons unknown to me the work was laid aside I proceeded with no small alacrity being glad I had made choice of an vndertaking which your Lordship honoured with such approbation More glad shall I be if in the performance thereof I have administred any thing available to the Publick good or which may be a valuable consideration for you to own me as you do in the quality of My Lord Your honours most humbly devoted servant Hamon L'estrange An Addresse Proemial THE fatal pique between parties oppositly perswaded concerning the Liturgy and Ceremonies of our Church drawing nigh to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and highest pitch about twenty years since the noise of those clashings roused me up seriously to consider that this was not a controversie like many others about trifling niceties admiting a safe neutrality but a controversie about a Practical fundamental wherein to erre was to hazard the main For if as the Non-conformists urged the Liturgie and Ceremonies of our Church were absolutely and simply unlawful First as being of mans device and Secondly because extracted out of the Masse-Book Breviary and other Rituals of the Church of Rome then did the ordinances of our Church betray me all the while to an abominable complyance no longer to be endured But if on the contrary her religious Rites and appointments had no such impious quality if they were elemented of materials not onely lawful but highly decent then to withdraw my obedience to her sanctions would prove as dangerous on the otherside Being then necessitated to an Election of one of these two for they admit no medium Conformity or Separation resolved I was to do it as it should be that is by examining what was said pro and con for and against it on both sides and then to follow the dictates of an impartial judgement That I migh stand the more erect and behold both Opponents with equal angles resolved I was also to amove some prejudice I had conceived against some persons disaffected to our Ceremonies in regard by former Subscriptions they had allowed what was since of so hard concoction to them this I considered was argumentative onely ad homines not ad rem for if any did comply in order to their temporal interest their failings must not be urged to the disadvantage of the cause Personal reflections thereforeset aside I fixt my minde onely upon a disquisition of the truth All in effect that at that time had been or since hath been said on the complainants behalf was drawn up into one body by Mr. Cartwright the Magazin that stores all that party with a Panoply comple at armour for these Polemicks and all that Mr. Cartwright did urge was faithfully summed up by Dr. Whitgift and Mr. Hooker who replied upon him So that my study was reduced to a narrow scaâ—tling viz. a perusal onely of those learned Authors this I did from point to point with all possible diligence and that more then once having sériously weighed the arguments on both sides I sincerely professe my judgement did clearly aquiesce in this That our Liturgy and Ceremonies were no way guilty of that foul charge of unlawful and if so I had enough whereon to establish my obedience Necessity and consideration of my eternal state having brought me thus far curiosity had a further journey for whereas one part cryed down our Service and Ceremonies as a Popish and the other cryed them up as a Primitive model and both with equal confidence I had a minde to bestow some labour in the research of this truth also and to consult the very fountains themselves I mean those precious records of the first six centuries With Clemens Romanus Ignatius Polycarpus Apostolical men I began then descended to Justin Martyr Clemens Alexandrinus Ireneus Tertullian Cyprian c. so gradually downward unto the age of Gregory the Great Whatsoever in passage occurred to my observation as evidence of the practise primitive I noted at first confusedly and after disposed into more serviceable order assigning every note its proper station as it did parallelly relate to any respective part of our Liturgy By the help of these notes able was I to discern that our Liturgy in the most and those the most noble parts those of sacred extraction excepted was extant in the usage of the Primitive Church long before the Popish Masse was ever dreamâ— of Nay more then so able was I to discern an admirable harmony even in external Rites between the Church of England and those ancient Fathers These notes having had so potent an influence upon my self that whereas I at first conformed onely as education and custom had prepossessed me under the conduct of that light they afforded me I became a true son of the Church of England both in judgement and affection I inclined to think that meeting with mindes of the same complection with mine that is studious of truth not biassed by passion nor adicted to any faction they would have the same operation Upon this
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-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-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