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 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-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
of Common prayer or Divine service as appeareth by the ancient Liturgies of the Greek and Latine Churches This was done as for other great causes so likewise for retaining an uniformity in Gods worship a thing most beseeming them that are of one and the same profession For by the form that is kept in the outward worship of God men commonly judge of Religion If in that there be a diversity strait they are apt to conceive the Religion to be diverse Wherefore it were to be wished that the whole Church of Christ were one as well in form of publick worship as in doctrine And that as it hath but one Lord and one Faith so it had but one heart and one mouth This would prevent many schismes and divisions and serve much to the preserving of unity But since that cannot be hoped for in the whole Catholick Christian Church yet at least in the Churches that are under the protection of one Soveraigne Prince the same ought to be endeavoured It was not the least part of our late Soveraigne King JAMES of blessed memory his care to work this uniformity in all his Dominions but while he was about to do it it pleased God to translate him to a better kingdome His Majestie that now raigneth and long may he raigne over us in all happinesse not suffering his Fathers good purpose to fall to the ground but treading the same path with the like zeal and pious affection gave order soon after his coming to the Crown for the framing of a Book of Common prayer like unto that which is received in the Churches of England and Ireland for the use of this Church After many lets and hindrances the same cometh now to be published to the good we trust of all Gods people and the increase of true piety and sincere devotion amongst them But as there is nothing how good and warrantable soever in it self against which some will not except so it may be that exceptions will be taken against this good and most pious work and perhaps none more pressed then that we have followed the Service book of England But we should desire them that shall take this exception to consider that being as we are by Gods mercie of one true profession and otherwise united by many bonds it had not been fitting to vary much from theirs our especially coming forth after theirs seeing the disturbers of the Church both here and there should by our differences if they had been great taken occasion to work more trouble Therefore did we think meet to adhere to their form even in the festivals and some other rites not as yet received nor observed in our Church rather then by omitting them to give the Adversary to think that we disliked any part of their service Our first Reformers were of the same minde with us as appeareth by the ordinance they made that in all the Parishes of this Realm the Common-prayer should be read weekly on Suâ—daies and other Festival dayes with the Lessons of the old and new Testament conform to the order of the book of Common prayer meaning that of England for it is known that divers years after we had no other order for common prayer This is recorded to have been the first head concluded in a frequent Councel of the Lords and Barons professing Christ Jesus We keep the words of the history Religion was not then placed in rites and gestures nor men taken with the fancie of extemporary prayers Sure the publick worship of God in his Church being the most solemn action of us his poor creatures here below ought to be performed by a Liturgie advisedly set and framed and not according to the sudden and various fancies of men This shall suffice for the present to have said The God of mercy confirm our hearts in his truth and preserve us alike from prophanenesse and superstition Amen Of Ceremonies why some be abolished and some reteined OF such Ceremonies as be used in the Church and have had their beginning by the institution of man some at the first were of godly entent and purpose devised and yet at length turned to vanity and superstition some entred into the Church by undiscreet devotion and such a zeal as was without knowledge and for because they were winked at in the beginning they grew daily to more and more abuses which not only for their unprofitablenesse but also because they have much blinded the people and obscured the glory of God are worthy to be cut away and clean rejected Other there be which although they have been devised by man yet is it thought good to reserve them still as well for a decent order in the Church for the which they were first devised as because they pertein to edification whereunto all things done in the Church as the Apostle teacheth ought to be referred And although the keeping or omitting of a Ceremony in it selfe considered is but a small thing yet the wilfull and contemptuous transgression and breaking of a common order and discipline is no small offence before God Let all things be done among you saith Saint Paul in a seemly and due order The appointment of the which order pertaineth not to private men therefore no man ought to take in hand nor presume to appoint or alter any publick or common order in Christs Church except he be lawfully called and authorized thereunto And whereas in this our time the mindes of men are so divers that some think it a great matter of conscience to depart from a piece of the least of their Ceremonies they be so addicted to their old customes and again on the other side some be so new fangled that they would innovate all things and so despise the old that nothing can like them but that is new It was thought expedient not so much to have respect how to please and satisfie either of these parties as how to please God and profit them both And yet lest any man should be offended whom good reason might satisfie here be certain causes rendred why some of the accustomed Ceremonies be put away and some reteined and kept still Some are put away because the great excesse and multitude of them hath so increased in these latter dayes that the burden of them was intollerable whereof Saint Augustine in his time complained that they were growen to such a number that the state of a Christian people was in worse case concerning the matter then were the Jews And he counselled that such yoke and burden should be taken away as time would serve quietly to do it But what would saint Augustine have said if he had seen the ceremonies of late dayes used among us whereunto the multitude used in his time was not to be compared This our excessive multitude of ceremonies was so great and many of them so dark that they did more confound and darken then declare and set forth Christs benefits unto us And besides this Christs Gospel
is not a ceremonial law as much of Moses law was but it is a religion to serve God not in bondage of the figure or shadow but in the freedom of the spirit being content onely with those ceremonies which do serve to a decent order and godly discipline and such as be apt to stir up the dull minde of man to the remembrance of his duty to God by some notable and special signification whereby he might be edified Furthermore the most waighty cause of the abolishment of certain ceremonies was that they were so far abused partly by the superstitious blindnesse of the rude and unlearned and partly by the unsaciable avarice of such as sought more their own lucre then the glory of God that the abuses could not well be taken away the thing remaining still But now as concerning those persons which peradventure will be offended for that some of the old ceremonies are retained still if they consider that without some ceremonies it is not posible to keep any order or quiet discipline in the Church they shall easily perceive just cause to reform their judgements And if they think much that any of the old do remain and would rather have all devised anew Then such men granting some ceremonies convenient to be had surely where the old may be well used there they cannot reasonably reprove the old onely for their age without bewraying of their own folly For in such a case they ought rather to have reverence unto them for their antiquity if they will declare themselves to be more studious of unity and concord then of innobations and new-fanglenesse which as much as may be with the true setting forth of Christs religion is alwayes to be eschewed Furthermore such shall have no just cause with the ceremonies reserved to be offended For as those be taken away which were most abused and did burden mens consciences without any cause so the other that remain are retained for a discipline and order which upon just causes may be altered and changed and therefore are not to be esteemed equall with Gods law And moreover they be neither dark nor dumb ceremonies but are so set forth that every man may understand what they do mean and to what use they do serve So that it is not like that they in time to come should be abused as the other have been And in these our doings we condemne no other nations nor prescribe any thing but to our own people onely For we think it convenient that every countrey should use such ceremonies as they shall think best to the setting forth of Gods honour and glory and to the reducing of the people to a most perfect and Godly living without errour or superstition And that they should put away other things which from time to time they perceave to be most abused as in mens ordinances it often chanceth diversly in divers countries Annotations upon CHAP. I. A The necessity of Common Prayer And of a Book of Common Prayer â—b Arguments for set forms Proved to have been used in the three first centuries after Christ. And approved by Reformed Churches B. Set forms of Administring the Sacraments Proved by Primitive practise C. Rites and Ceremonies fit to be prescribed D. Every Particular Church hath authority to prescribe set forms and Rites The main ground of uniformity E. A necessity of an Act for uniformity F. The present Act a revivor of a former G. The Parliament did onely ratify not make the Alterations H. Antiently Bishops visited in person An uniformity of Articles commended I. The Canons 1603. not repugnant to the Act for uniformity The power of the civil Magistrate in Ecclesiastical matters K. The occasion of the conference at Hampton Court. L. The Proclamation Of King James obligatory to Obedience M. Our service not taken out of the Masse-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
morning-dresse when colebantun Religiones pie magis quam magnifice Religion was more devout then splendid such expedience there was found of set forms how much more requisite are they in times of peace and rest A matter so clear so convincing as no Christian society that ever pretended to the name of a Church did ever think of their abolition before the late compilers of the Directory Men who with hands lifted up to the most high God did swear to endeavour the reformation of Religion in this Kingdom in worship c. according to the word of God and the example of the best reformed Churches a pretence fair and specious But acting as they did it had been much to our satisfaction had they pleased to produce one example of any Church best reformed which hath not a set form of Common prayer their darling Geneva hath hers approved by Mr. Calvin their beloved Belgia hath hers established by the late Synod at Dort yea their dear confederate Scotland hath hers and are any Churches in their reputation better reformed then these And administration of the Sacraments In the time of the old Testament nothing relating to their Sacraments either that of Circumcision or the Passover was executed either by the Priest or in the place dedicated to holy Assemblies the killing of the paschal Lamb onely excepted Deut. 16. 2. Chron. 35. 6. This notwithstanding certain forms they had for the administration of both For circumcision in the very act thereof the father of the childe usually said blessed be the Lord God who hath sanctified us by his precepts and hath commanded us that we should cause this childe to enter into the covenant of Abraham So for the Passover over the pascal Lamb they sung certain hymnes Lucas Burgensis and Groâ—ius perswade they were the Psalmes of David from 112. to the 119. In the first times of Christianity so far as Apostolick evidences teach Common Prayer never went alone without the celebration of the Eucharist then notified by breaking of Bread Act. 2. 42. 20 7. And though the form of consecrating these Elements be not there delivered yet Jerom Augustine and Gregory affirm it was by the dominical prayer and that our Lord gave order to his Apostles so to do and indeed no prayer was more apt for the service of that Sacrament especially if by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread spiritually mystical and supersubstantial be intended as many of the Fathers understood it As for the other Sacrament of Baptisme the Practice of those times being immersion and dipping and that of persons of full growth a River or pond was necessarily required and by consequence the place of holy meetings not capable of it And yet for all this even before Fonts or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diving Cisterns were brought to the Church set forms were ordained for the celebration thereof as appeareth manifestly enough by Tertullian Aquam aditurs ibidem sed aliquanto priâ—s in Ecclesia sub Antistitis manu contestamur nos renunciare diâ—â—olo c. i. e. being to step into the water there also what we formerly did in the Church the Priest laying his hand of Benediction upon us we declare that we forsake the Devil his pomps and Angels A thing so fit in the opinion of men not miscarried by byas as Calvin himself enforceth the use thereof with an Oportet Statam esse oportet Sacraementorum celebrationem Publicam item Precum formulam There is no other remedy an established form in celebrating the Sacraments there must be and so also of Common prayers And other rights and Ceremonies Besides Common prayer and Administration of the Sacraments there ever were other Divine offices for several occasions which in respect they were executed in the holy Assemblies were also thought covenient to have their prescript forms assigned them the Church conceiving it to be Christian prudence to leave little arbitrary in sacred exercises Of the Church of England 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word Church is not a name of separation and division but of unity and concord good reason therefore had the Apostle to decree that in it all things should be done decently and in order and order there cannot be where there is no unanimity And because it is impossible to devise one uniform order for the Catholick Church in point of ceremonies mens minds being as various as is the difference of climates therefore it hath been the Catholick practice for every national Church as it is cantonised from others to frame such models of services with rites and ceremonies appendant to them as best sute the temper and disposition of such as are to render obedience to them upon this account in the first and purest times the Churches of the East and West differed much in their Ecclesiastical customes and not onely so but even under the same Patriarchate many subordinate Churches took liberty to vary each from other and some time from the mother Church so the Church of Millain under St. Ambrose had offices differing from that of Rome and so had the Gallican Churches also in the dayes of Gregory the great who took so little offence thereat as he said In unâ fide nil officit Ecclesiae sanctae consuetudo diversa i. e. Provided the unity of faith be preserved customary differences do not put the holy Church to any detriment So then if the Church of England hath her set forms of sacred offices peculiar to herself she assumeth no greater priviledge then others have done before her And as she is in this particular vindicated from singularity so hath she proceeded with semblable prudence in enjoying one common form to all such as call her mother that she may appear to be all of a peace For the worship publickly performed and ni Parochial Assemblies is not to be reputed the worship peculiar of those Congregations but common to the whole National Church whereof they are limbs in which service the spirit of that mystical body being in her subordinate members as the soul in the natural tota in qualibet parte is exercised This service being then the service of the whole National Church why should she not strictly enjoyn to her several members the frame and model thereof lest any should in her name present to God a service she would not own and that the uniformity of her worship in her distinct members as more prevalent with the divine Majesty when all conspire in the same supplications so may argue and demonstrate the mutual and joynt communion all members have one with another An act for uniformity c. To what end a book of Common prayer if it be left arbitrary to use or not to use and arbitrary it is left where there is no penalty enjoyned upon non-conformists true it is ingenuous and obedient sons of the Church need no law to compel them to observe her orders they will obey freely enough of themselves but as meliores
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
interim order made to stay the stomacks of earnest longers for the present that very Proclamation which enjoynd it promising somewhat of an higher import which was effected accordingly in the first Liturgy of that King being compiled by the most judicious Bishops and others of that time ratified by Act of Parliament and set forth March 17. 1549. But this Liturgy being as some conceived not throughly racked from the lees of superstition The King and ment desirous to give all reasonable satisfaction to male-contents gave order probably to the same persons or so many of them as were then living that the Book should be faithfully and godly perused explained and made fully perfect and being so reviewed and explained they confirmed it again Anno 5. 6. of Edward 6. as in the statute appeareth Thus have I drawn the line of our Reformation so far as concerneth Publick worship in a known tongue that the Reader may observe all its motions stages and processions from its first rise unto the second Book of Edward 6. wherein our Church some few particulars excepted doth acquiesce Either privatly or openly The act preceding telling us so expresly that open Prayer is such as is made in a Cathedral Church Chappel or Oratory in a consecrated Place we need no Oedipus to unriddle the import of Private or to doubt that it signifieth any thing other then such as is performed at home But why is the Minister bound to say it daily either in publick or at home Some think our Church had under consideration how ignorant and illiterate many Vicars were and ordered thus that they might con in private the better to enable them for the Publick But I am of another perswasion for first the Church I conceive would not as she doth enjoyn them to officiat in publick did she not suppose them already in some tollerable degree fitted for the service Again the words are general not definitively such and such of those mean abilities but all Ministers without exception Now though very many were yet it is no charitable judgement to beleeve them all Dunces And it is apparent that where such ignorance fell under the consideration of authority the phrase doth vary with a particular application to them alone who were guilty of it so it is in the Queens injunctions such such onely not all as are but mean readers shall peruse over before once or twice the Chapters and Homilies to the intent they may read to the better understanding of the people and the more encouragement to Godlinesse So that I rather think the Churches policy was the better to inure and habituate the Clergy to Religious duties But be this so or not so sure of this we are that the Church doth hereby warrant the use of her Liturgy sometimes in places not consecrated This daily service especially which in its original designation was not onely indulged to privat places but private persons in those places I mean for Masters of families and others in the private exercises of Religion This is evident by the ancient Primers which containing the daily service were set forth to be frequented and used as well of the elder People as also of the youth for their common and ordinary prayers as is in the injunction of Henry the 8. prefixt to that of his in the year 1546. Of such ceremonies as have had their beginning by the institution of man Amongst the many exceptions to which this very venerable peece of piety Antiquity hath been exposed the first in order gives a countercheck to Ceremonies of humane institution for told we are that the Common Protestant tenent was alwayes that it is reprovable to add unto Christs intention new-found rites and fantasies of men which being so positively delivered by such a man of abilities as Dr. Amesius were enough to stagger any one whose curiosity leads him not to further search but when the streame of those tenents and practise elicited from them shall appear upon strict examination to be carried with a tide clean contrary certainly nothing but shame can justly attend so bold so confident and withal so groundlesse and false an Assertion Nothing assuredly can be more demonstrative of the Protestant tenents then the confession of their several Churches That of Helvetia first Churches have alwayes used their liberty in rites as being things indifferent which we also do at this day That of Bohemia Humane traditions and ceremonies brought in by a good custom are with an uniform consent to be reteined in the Ecclesiastical assemblies of Christian people at the common Service of God The Gallican Every place may have their peculiar constitutions as it shall seem convenient for them The Belgick we receive those Laws as are fit either to cherish or maintain concord or to keep us in the obedience of God That of Ausburg Ecclesiastical rites which are ordeined by mans authority and tend to qâ—ietnesse and good order in the Church are to be observed That of Saxony For order-sake there must be some decent and seemly ceremonies That of Sweveland Such traditions of men as agree with the Scriptures and were ordeined for good manners and the profit of men are worthily to be accounted rather of God then of man These were the tenents they publickly owned nor did they act different from what they thought ordeining Churches Pulpits prayers before and after Sermon administring the Sacraments in Churches delivering the Communion in the forenoons to women Baptising infants and several other things not one wherof were directly commanded by either Christ of his Apostles Let all things be done among you saith St. Paul in a seemly aâ—d due order The Apostles having their full stock of imployment and a great task set them viz. the planting of the Gospel and conversion of souls had little leasure to intend the ordaining of Holy-dayes or external rites the accidents of publick worship besides prescient and foreknowing they were that several emergences of occasions differences of Climates various dispositions of Ages would not well admit one general uniform order Neverthelesse that the Church might have somewhat of direction in such concernments some rules of universal observation and of expresse relation to Church-meetings and Assemblies the Apostle St. Paul prescribed all within the provision of one Chapter that of 1 Cor. 14 whereof these here mentioned are the close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all things be done decently and according to appointment First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is observing the due and proper scheam and figure that the action requireth as kneeling at prayer and confession of sins standing when we glorifie God or professe our Christian faith c. Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e according to the orders and injunctions of the Superiours or Governours of the Church for they erre which think the appointment of this order appertaineth to private men herein the Doctrine of our Church in this paragraph is
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-Masse-Book ask why because say they all that is in our Liturgy is in the masse-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
our Church hath good warrant from that rule of the Apostle Let all things be done to edification Proper Lessons to be read on Sundayes This table was added by the Reformers under Queen Elizabeth the former books having no Lessons appointed for the Lords dayes And therefore unto the fourth paragraph of the page preceding these words for the Sundayes or were added and to these Lessons the Act for uniformity hath relation But at the same time there were also added many proper Lessons for certain holy dayes which had Epistles and Gospels assigned them but no proper Lessons untill then why then was not the addition of these Lessons expressed in the Act as well as those for Sundayes The answer is because they were already comprehended in the provision of the Paragraph before cited under these words And here is to be noted that whensoever there be any proper Lessons appointed for any feast moveable or inmoevable c. where the word whensoever is not to be limited to the then present order of the Church but extended to any further constitution appointed by the same Authority at another time so that be the appointment in the present or in the future tense the Paragraph is comprehensive of both Matth. 3. I finde in the Scotch Liturgy in all the Cambridge impressions of our Book of Common Prayer and some others of the London edition a manifest errour in rendering here the 13. of Matth. for the third expresly varying from the Liturgies of Edw the 6. the 1. 2. and from that of Q. Elizabeth all which give us the third of Matth. and conformable is the Kalender of the very impressions formerly cited as erroneous This slip is taken in truth ex traduce from the first Church-Book printed in King James his time which ought to be the standard for ensuing times and which hath it the 13. of Matth. That it ought to be the third is without dispute upon comparing the two Chapters together and therefore Ministers should do well to observe it henceforward taking their directions from the Kalender not from this Table The like mistake is also current through all the same Impressions in the proper Psalmes appointed for Whitsunday where the xlvii is evidently put for the lxvii and the x mislaid In the Kalendar there is little observable yet because some perhaps will be desirous to understand the several diversities betwixt the last and the two first I shall briefly note them out for their satisfaction First then upon the account of the Sundayes and some holydayes having de novo Proper Lessons assigned them as I said before our Kalendar differeth from the former Smectymnuus hath taken the pains to tell us the diversity is an Omission of 32. and an Addition of 47. Chapters of the Old Testament besides many out of the Apocrypha if so as so it is then I hope forty seven for thirty two is a fair amends and might have passed without a Cavil Secondly in the first Kalendar St. Paul Barnabas Mary Magdalene are in their Scarlet in the two latter in their Sables Thirdly in the first there are no Saints dayes mentioned but such as are in the Rubrick In the second onely besides Pauls and Barnabas St. George St. Laurence and St. Clement In the last very many more not that we repute them all for Saints or holy men so are the very words of the Admonition to the Reader in Praeces privatae But that they may be as notes of some certain things and fixed seasons the knowledge of which is very beneficial That is in civil relations most great faires being kept and many ancient rents and services being payable upon those dayes Lastly in the first and second no fasts on the vigils of any Saint in the last many are added But whereas Smectymnuus woul perswade the world that what were fish-dayes before were in the latter Kalendar called Fasting-dayes and do strongly endeavour to charge it as an innovation upon our Church I hope by this time they have seen their error for certainly Fasting-dayes were never stiled fish-dayes by any former Liturgie since the Reformation nor by any Injunctions of Henry the eight nor of Edw. the 6. nor of Queen Elizabeth but constantly Fasting-dayes Between the Scotch Liturgie and ours there is in the Kalendar a greater change and more to the gust of our opponents All Apocryphal Chapters being proscribed out of the Sunday and week dayes service by that Liturgy and but a few admitted as proper Lessons for some festivals Again whereas ours begins the Prophet Esay at Advent the Scotch begins it the 28. of July Fast Too daily experience teacheth us that nothing blunts the edge of holy Zeal or disposeth the soul to the performance of sacred duties more then an intemperate surcharge of meat or drink if so by the consequence of contrary causes producing contrary effects nothing doth more purify the spirit of man from earthly reflections or whet it's appetite to heavenly concernments and acts of Religion then Fasting and abstinence proportioned agreeable to the several conditions of several persons Upon which very account amongst the Jews such Feasts as were celebrated with the most solemn service were most strictly fasted in the fore-noon untill mid-day or their sixt hour that is until after their morning service This is the reason that the Pharisees cavill'd at our Saviour in relation to his disciples saying Thy disciples do that which is not lawful to do upon the Sabbath day Matth. 12. 2. what was that not because they pluckt the ears of corn but because they eat them breaking thereby the fore-noone fast of the sabbath as they pretended So also when some mockt at the Apostles Acts 2. 13. as drunk when they were miraculously filled with the holy Ghost on the day of Pentecost Peter refuteth the calumny from the cool of the day For these are not drunk as ye suppose seeing it is but the third houre of the day and they were interdicted both meat and drink until the sixth As for the fasts intended in the Kalendar by our Church as antecedent to their respective holydayes I finde no direct nor expresse example of them in the Primitive Church But very obvious nothing more is the devout practise of those early Christians imploying the nights preceding their great festivals in humiliations lying on the floore watchings teares and such outward acts of inward humiliation But in tract of time abuses stealing in and defiling those sacred exercises the Church say learned men changed those night-vigils and watchings into Diurnall fasts But it will be here demanded why are fasts prefixt to some holy-dayes and not to all My answer is Proceeding in due order The first of Jan. being the Circumcision is but of late known by that name and anciently called the Octave of Christs nativity and Octaves never were assigned their vigils in the Primitive Church The Epiphany is no saints day Again if Theophilus Alexandrinus as he is cited
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
called Repentance upon which account according to the Primitive mode Baptism was never afforded to persons adult without Repentance proemial and preparatory to it This to scour away Actual as the other Original pollution A custom derived at first from the Baptist St. John Mat. 3. 11. Who 's Baptism was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Baptism of Repentance for the remission of sins That it was so for matter of fact in the Primitive Church these instances may suffice to demonstrate Justin Martyr delineating the Baptismal mode in his time describeth it thus first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who desire Baptism are taught by fasting and prayers to seek of God remission of their sins and then are brought to the water Confirmable in that of Tertullian Ingressuros Baptismum Orationibus crebris jejuniis geniculationibus pervigiliis or are oportet cum confessione omnium delictorum They who are to enter Baptism it is required that with frequent prayers fasting supplications watchings and with a confession of all their by-gone offences they ply the Throne of Grace The Sacrament of Baptism Sacrementum est sacrae rei signum St. Austen A Sacrament is that by which a sacred thing is denoted And in this large sence the Ancients apply it to twenty several things But because some were instituted by our Saviour as the proper badges of our Christian Profession and effectuall signs of grace and Gods good will towards us They alone are by our Church owned for proper Sacraments which defineth a Sacrament to be An outward and visible signe of an inward and spirituall grace given unto us and ordained by Christ himself as a means whereby we receive the same and a pledge to assure us thereof The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so used by St. Paul Ephes. 5. 32. calling the conjunction of Christ with his Spouse the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great mystery The Latine word Sacrament is of military extraction it being properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soldiers Oath by which upon their first inrollment they engaged themselves omnia strenuo facturos quae praeceperit Imperator i. e. stoutly to act whatsoever their General should command as Vegetius hath it and from thence it came at length to an indefinite notion signifying whatsoever was transacted by the interposition of an Oath which because it hath something of Religion more than ordinary might well deserve the appellation of a Sacrament Yet though very learned Men seem to confound the words Sacramentum Sacrament and Jusjurandum Oath and to take them promiscuously to be of adequate import each to other the great Historian gives me cause to suspend my assent and to think that originally they were several and distinguished and that Sacramentum signified a voluntary Oath spontaneously taken when the Soldiers first listed themselves and Jusjurandum denoted such an Oath as was improved by the coercive power of the Magistrate Martial or Civil The Romans being to raise new forces to go under the conduct of Terentius Varro and Paulus Aemilius against Hannibal Milites tunc quod nunquam antea factum erat jurejurando à tribunis Militum a dacti jussu consulum conventuros neque injussu abituros nam ad eum diem nil praeter Sacramentum erat sua voluntate ipsi inter se equites decuriati centuriati pedites conjurabant i. e. The Soldiers then saith my Author a thing never done before were compelled by their Commanders to swear that they would rendevous at the order of the Consul and not depart without it For till that day all was done by Sacrament onely and the Soldiers freely of themselves without coaction the Horse by tens the foot by hundreds entred into oath to forsake their colours c. Whereby a cleare discrimination and difference is put between these two Now to make the best improvement of this to my present purpose I say that Sacrament in this most genuine and proper notion is very aptly applied to Baptisme and keeps correspondency with other ceremonies thereof For Baptisme is our first enrolment into Christ Militia therein we receive the cognizance of our General in our fore-heads being signed with the Crosse in token that we will manfully sight under Christs banner against sin the World and the devil therein we voluntarily enter into Covenant and promise of renuntiation against those foresaid enemies called therefore by Nazianzene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an engagement and contract of a purer conversation towards God therein we receive and return our Military Symbole Symbolum fidei the onely character by which we Christians know one another our friends from our foes for Christians are not distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their faces but by their faith This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that martial word or Shiboleth by which we are discovered to what General we belong Excellent is that of St. Augustine In nullum nomen Religionis seu verum seu falsum coagulari homines possunt nisi aliquo signaculorum vel sacrament orum visibilium consortio colligentur Impossible it is that men should be united under any one Religion be it true or be it false unlesse they be knit together by some visible Seal or Sacrament one or other So that Baptisme may very well upon various accounts be stiled nostrae Militia Sacramentum the Sacrament of our Militia But if Baptisme be as it is the Sacrament of our initiation and entrance into Christianity it may be demanded why hath not the Office belonging to it the preheminence why is it not in our service Book inserted and marshall'd before that of the Communion this Sacrament being in order of nature after that My answer is the Communion was both in the Primitive Church and in the beginning of our Reformation accounted the principle part of the Diurnal service of God in publick it being celebrated dayly in both times instanced as I have proved before for the ancient Church and as may be evidenced for the last by the Rubrick after the exhortation to the Communion in the first book of Edw. 6. The Eucharistical Office being then so concomitant with the dayly prayers and Baptisme more rarely happening the Church thought fit to make them contignous in order which were so frequent companions in use At Easter and Whitsunday So did the Councel Gerundense decree Can. 4. At Easter because it was the Monument of Christs Resurrection to which Baptisme did refer Therefore we are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newnesse of life for this cause saith St. Basil no time more proper to receive Gratiam Resurrectionis the benefit of our Resurrection then in Die Resurrectionis on the day of the Resurrection the Paschal-day At Whitsun-day in memory of the three thousand persons baptised that day
a merciful God full of compassion long suffering and of great pity Thou sparest when we deserve punishment aâ—d in thy wrath thinkest upon mercy Spare thy people good Lord spare them and let not thine inheritage be brought to confusion hear us O Lord for thy mercy is great and after the multitude of thy mercies look upon us After this in the 1 B. of Edw. 6. followeth the Declaration concerning Ceremonies why some are abolished and some retained Then Certain notes for the more plain explication and decent Ministration of things contained in this book In the saying or singing of mattens c. as in the Rubrick before morning prayer And whensoever the Bishop shall celebrate c. Ibid ubi supra As touching kneeling Crossing holding up of hands knocking upon the breast and other gestures they may be used or left as every mans devotion serveth without blame Also upon Christmas-day Easter-day the Ascention day Whitsunday and the feast of the Trinity may be used any part of the holy Scripture hereafter to be certainly limitted appointed in the stead of the Litany if there be a Sermon or for other great cause the I Curate by his discretion may leave out the Litany Gloria in Excelsis the Creed K the Omely and the Exhortation to the Communion L Imprinted at London in Fleet-street at the signe of the Sun over against the Conduit by Edward Whitchurch the 7. day of March in the year of our Lord 1549. Annotations upon CHAP. XI A The grounds of Thanksgiving after Childebirth 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 settled 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 customes in the Western Church Affrica most severe and why The ancient mode of Excommunicating of notorious offenders out of Gratian Discourse upon it Adgeniculi 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 whither part of our Churches Service And whither the Doctrine of our Church L Calvins Epistle to the Protector misdated in all Editions THE Thanksgiving of women after Childebirth when holy Scripture is concerned most graphically to describe sorrow superlative and at the height it assiimilateth it to that of a woman in travail If this sorrow be so excessive how great must the joy be to be delivered from that sorrow commensurate certainly and of adequate proportion and no less must the dues of thankfulness be to the Benefactour the Donor of that Recovery whence a necessity of Thanksgiving of women after chide-birth But cannot this as well be done in private at home in her family or in her closet without putting the Church to the cost of contriving a solemn Office for it considering there are other personal deliverances wherein the dispensations of Gods mercy are as manifest whereof she takes no notice I answer Other Deliverances present themselves in so many scheames some being from fire some from water some from the casual ruine of houses and other things endangering us some from our own precipitations some in warr some in peace c. as it is scarce possible to frame formes enough to suit all emergences and were they framed rarely would they be made use of in regard the occasions to which they relate so seldome occurr and then what would they prove but an unnecessary cumber whereas this Preservation out of Childe-bed pangs observeth one constant shape so as one form is applicable to all and almost dayly provoketh to the duty But it may be further opposed that Thousands are seased with corporal maladies which are accompanied with as great periclitation whom God sometimes even to miracle restoreth to their former strength that those demonstrations of his protection appear very frequent that one forme of Thanksgiving would commodiously enough agree with all yet hath the Church appointed no such Form I answer that our Church in this offer did not so much take measure of the peril as accomodate her self to that note of separation which God himself had put betwixt this and other maladies To conceive and bring forth in sorrow was signally inflicted upon Eve and in her upon all Mothers as a penalty for her first disobedience Multiplying I will multiply thy sorrowes and thy Conception the very breeding fits and nauseous qualmes constitute a part of this chastisement In sorrow shalt thou bring forth children i. e. the very fruit of thy womb which by an almighty Power thou shouldest otherwise have been delivered of without the least sense of pain shall henceforward in the very act of parturition put thee to extremity of Torment so that the sorrows of childe-birth have by Gods express determination a more direct and peculiar reference to Eves disobedience then any other disease whatsoever and though all maladies are the product of that first sin yet is the malediction fixed and apply'd in specification to this alone Now when that which was ordained primarily as a curse for the first sin is converted to so great a blessing God is certainly in that case more to be praised in a set and a solemn Office Churching of women The former word was Purification worthily expunged by our second Reformers this notwithstanding we are charged by some weak Opponents to Judaize in the office a slander certainly a great a sensless one and it will appear no less to any who shall compare the Jewish or Levitical and the English practice together First the Jewish woman was interdicted the Sanctuary forty dayes at least The English woman withdraweth but her moneth No Judaizing there Secondly The Jewish woman was forbidden because unclean expresly so the English woman abstaineth not upon any such account If she did First the customary circuit of the same cause would operate at every return the same effect sequestration from the Congregation in her as it did in the Jewish but our Church commands no such mensurnal forbearance Again the same pollution would as long debar her Infant also as it did the Jewish which must needs take part of the Mothers impurity but our Church not onely aâ—mitteth but commands all Infants where necessity interposeth not into the Church within a week at the farthest So
Pennance and had compleated it as it was prefix'd As for the rites belonging to this Reconciliation they were in both Churches conformably two one proper to the Absolved the other to the Absolving Person the Absolved being produced in the face of the Congregation made there publick Confession of his sinnes then called Exhomologesis whereupon he was absolved with imposition of hands in which the Bishop as he ought did preside And this is that very Imposition of hands intended by the Apostle 1 to Timothy 5. 22. where he commands him to lay hands suddenly upon no man as the learned Annotator of late and Tertullian of old hath observed to my apprehension most truly Thus stood the discipline of the Antient Church for the first six hundred years she keeping therein a decent medium between two extreames To cut off lapsed Persons from all hope of one single Pardon would have abetted the rigid humour of Novatus Again on the other side Medicina vilis minus utilis esset aegrotis A medicine too cheap and easie to be come by would make it the less effective in operation To avoid therefore that contempt which an over frequent and too familiar Lenity would create this indulgence Once and but once she granted there being sicut unum Baptisma ita una Penitentia quae publice agitur As but one Baptisme so but one publick Pennance in the Church That this most laudable most edifying way of Christian Reformation by Ecclesiastical Censures should in a Church assuming the Stile of Reformed be so almost totally abandoned That a Discipline so Apostolical so Primitive should in a Church justly pretending to be the very Parallelogram and true Representation of those excellent Copies be so very near invisible That the restauration thereof should hitherto become the Vote of so many and Endeavour of so few is to me a very great wonder Perhaps some will say that this strict discipline seemed rather to magnifie the Power of the Keyes and Authority of the Clergy then the mercies of God Mercies so inexhaustible as all our sinnes are in comparison of them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a drop to the Ocean To which it may be returned in excuse of those rigorous proceedings First that Christianity was but then in the bud the Profession thereof thinly despersed in the crowd of Pagans where the least moral Scandal would have been a great blemish to the whole party and consequently impeded the gaining of Proselites For it is a rule infallible that No Sect whatsoever can thrive and prosper whose Professors do not exhibite a fair front of Moral Virtues in their outward Actions Upon this account it was expedient that the Church under the penalty of the deepest of her Censures should require from all her subordinates such a practical and exemplary purity as might render her most resplendent even in the opinion of her greatest enemies Again Emperours and Supream Magistrates had not then embraced Christianity and consequently no Lawes established to punish such crimes as were of meer Ecclesiastical relation and in default of such Lawes the Church had all the reason in the world to exercise that spiritual Jurisdiction Christ had empowered her with to those intents for which it was given And though since Christian Magistrates have taken the Church to nurse Political Lawes take cognizance of and punish all notorious offenders and so her Censure now less necessary yet considering that coâ—rcive power operates most upon the outward act and really reforms the inward habit I question not but this spiritual discipline might be used still in some degrees to the greater advancement of Piety and an holy life Sure I am with learned Casaubon Huic revocandae in usum operam impendisse res futura sit Deo gratior quam de fidei dogmatis subtiliter disputare extra scripturas omnes dissentientes ferro flamma persequi in quae hodie summus pietatis apex ponitur The endeavour of recalling this Discipline into practice would be time better spent and to God much more acceptable then without Scripture to dispute nicely about points of Faith and to prosecute with fire and sword all contrary judgement which is now adays made the great point of Christian Piety The Curate It is rightly observed by Mr. Sparrow that the word Curate in our Liturgy is not meant according to the vulgar use to signifie a stipendiary hireling or such an one as was formerly called Temporalis Vicarius a Vicar at will But the Person Rector or Incumbent of the Church and thence Beneficium curatum is described by Lindwood to be a Benefice quod parochiam habet in qua est cura animarum non pervicarios sed per Rectores aut ministros ipsius Beneficii vel ipsorum temporales Vicarios exercenda which hath a Parish wherein is the cure of souls to be exercised not by Vicars but by the Rectors or Ministers of the Benefice or by their Stipendiaries The onely Two considerable Questions there are conerning the Homilies First whither they be part of our Churches Liturgy Secondly whither they be so far her Doctrine as to declare her sense in points dogmatical As for the first the Rubrique in the Communion Office speaks affirmative enough After the Creed shall follow one of the Homily's and the Preface to the first Book of Homilies commandeth all Parsons Vicars Curates c. every Sunday and Holyday in the year c. after the Gospel and Creed in such order and place as is appointed in the Book of Common Prayer to read one of the said Homilies evidently implying they were no more to be omitted then any other part of the Service but where the Rubrique gives a toleration As for the second The aforesaid Preface tells us they were set forth for the expelling of erroneous and poysonous Doctrines More fully the Orders of King James The Homilies are set forth by Authority in the Church of England not onely for a help of non-preaching but withall as it were a patern for preaching Ministers Imprinted at London c. the 7. day of March 1649. Observing the year and month of this Impression we are taught how to correct Calvin's Letter to the Protector which some Editions date October 20. 1646. other October 22. 1648 Both false even to Miraâ—â—e This Letter was occasionally wrote upon some offence taken at several parcels of this Liturgy So that by consequence infallible This must antidate That This is demonstrable first the very words of that Letter it self Audio recitari istic in caenae celebratione Orationem pro defunctis I am informed that in the Communion Office there speaking of England a Prayer for the dead is rehearsed This clearly relateth to the later end of the Prayer for the whole state of the Catholick Church in this Liturgy Secondly it is evident by another Epistle of Calvin to Bucer then here in England referring to the former Letter Dominum Protectorem
oder eny oder holy place for alle sawlys hwos mendedays beet yholde in this Cherche oder eny oder by the yeare Deinde revertat se dicat Psalmum De Profundis Kyrie Eleeson Christe Eleeson Kyrie Eleeson Pater noster Et ne nos Requiem aeternam A porta inferm Credo videre Dominus vobiscum Oremus Absolve quesumus Domine animas famulorum famularumque tuarum fratrum nostrorum sororum parachianorum omnium fidelium defunctorum ab omni vinculo delictorum ut in resurrexionis gloria inter Sancto electos tuos resuscitati respirent 2. * Misere quesumus Domine animabus famulorum famularumque tuarum pro quibus supplicandi debitores sumus animalus omnium parentum nostrorum ac benefactorum ut pro beneficiis que nobis largiti sunt in terris premia eterna consequantur in celis Fidelium Deus omnium per benedicite Dominus Deus nos custodiat ab omni malo defendat ad vitam eternam perducat Amen Dies festi Cum secundum sacros canones tempera feriandi in missis sunt laicis intimanda venerabilis in Christo Pater Dominus Simon Dei gratia Cant. Archiepiscopus de frat rum suorum Cant. Ecclesie suffraganeozum dies festos quibus ab uniuersis popularium operibus rei publice utilitatibus per suam Cant provinciam abstinendum fuerit nobis per suos literas patentes publicandi distinctius injungendo mandavit In primis videlicet sacrum diem dominicum ab hora diei Sabbati vespertina incoandum non ante ipsam horam preveniendo ne Judaice professionis participes videamur quod in festis suas vigilias habentibus observetur Item festa Nativitatis Domini Sancti Stephani S. Johannis Evangeliste Innocencium Thome Mar. Circumcisionis Epiphanie Purificacionis S. Marie S. Mathie Apostoli Annunciacionis S. Marie Parasceves Paschatis cum tribus diebus sequentibus S. Marci Evangeliste Apostolorum Philippi Jacobi Invencionis S. Crucis Ascensionis Penrecost cum tribus diebus sequentibus Corpus Christi Augustini Anglorum Apostoli Nativitatis S. Johannis Baptiste Apostolorum Petri and Pauli Translacionis Thome Mar. S. Marie Magdalene S. Jacobi Assumpcionis S. Marie S. Laurencii S. Bartholomei Nativitatis S. Marie Exaltacionis S. Crucis Mathei Apostoli Michaelis Archangeli Luce Evangeliste Simeonis Jude Omnium Sanctorum Andree Nicholai Concepcionis S. Marie S. Thome Apostoli Dedicacionis Ecclesie Sanctorum quorum honore parachialis Ecclesie dedicantur FINIS ERRATA PAge 31. l. 23. for professe r. possesse p. 57. l. 49. r. in-disposeth p. 58. l. 9. r. ceil ib. l. 16. for humiliations r. humi-cubations p. 60. l. 37. r. there are p. 75. l. 4. r. confidents p. 76. l. 35. for Prayers r. Prayses p. 77. l. 10. r. became p. 98. l. 4. for cucureâ—â— r. lucernis ib. l. 22. for at one r. at our ib. lin ult who comment p. 175. l. 45. for be at one r. be at strife one p. 176. l. 28. for supposed r. se-posed p. 178. l. 10. for stand so r. stand up ib. l. 33. r. when there was a transition from one part of divine service to another p. 187. l. 47. for Prayers r. praises p. 188. l. 50. for prescribe c. proscribe p. 191. l. 47. for and Anni r. an Anni p. 215. l. 3. for Tables r. Labels p. 304. l. 40 Mr. Dugdale p. 322. l. 32. for service r. censure Can. 27. Clem. Alexa. strom l. 1. Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. These two Paragraphs omited in 1. B. of Edw. The history of the Church of Scotland pag. 218. Chrysost. Object Answer Can. 15. Epist. Protection Panstrat Cathol Tom. 3. l. 5. c. 12. S. 10. â— Chrysoft c Epist. ad Magnes d Apol. â— e Stromat 7â— f de Coron milit g Origin in Jeremiam Hâ—m 11. h Cypr. Epist. 75. in Orat. Domin Liv. Hist. Sessio 178. post decessum exterorum Epist. Protectori a Chrysost. in 1 Cor. c. 1 Hem. 1. b Gregor Epist. Leandro c Augustin a August Epst. 237. b Athanas. Apolog. Secun a Prolog ad Hist. Eccles. l. 5. a Admonition to Ministers Eccles. prefixt to the 2. B. of Homil. b Act. 6. c Hieron praefat in Lib Solun d Epiphan c. Ebien e Confess Belg. Act. 6. f Hieron adv Luciferianos a Clem. Alex. 1542. a Elis. Injunc 35. b Manuduction to the fresh suit Against Ceremonies p. 12. c Cap. 27. d Cha. 15. e Act. 32. a Act. 32 b Act. 15. c Act. 20 d Chap. 14. e Augustine a Psal. 750. b 1 Thes. 5. 26. For it is but a kind of Rubrick a Calvin Epist. p. 341 Smectimnuus a Gangren 1 Part. p. 40. Omitted in the Scotch Service B. The word Sundayes omitted in the 2. Liturgies of Edw. 6. These two Paragraphs omitted in the 1. B. of Edw. and the last omitted in the 2 Book * Note that the 13. of Daniel touching the History of Susanna is to be read unto these words And King Astyages c. * Note that the 6. Chapter of Exod is to be read the first of October at morning Prayer unto these words These be the heads c. * Note that the beginning of the 26 Chapter Eccles. unto 1. 2. B. Edw. 6 and Lit. of Q. Elis. But when one is c. But a grief of c. must be read with 25. Chapter Added by King James ** Note that the 46 Chapter of Eccles. is to be read unto these words And after his death c. a Bedwel Arab Trudgeman b Philo. Jud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Epist. 36. d Exam. l. 2. c. 25. e Coâ—cil Leod f Hom. 36. in 1 Cor. g Tract 22. in Johan h Epi. Marcel i Printed by Authority Anno 1573. k Confess Aug. Art 14. l Cap. 24. m Cap. 15. n Buceri Censura in opusc Anglic. p. 49. â— Hieronym â—piâ—t q Anno. 300. r Zanchi in 4. praecepti Q. 2. Thes. 1. Omitted in the 1. B. of Edw. 6. This Rubrick with the sentences following the Exhortation the confession and Absolution wanting in the 1. B. of Edw. 6. Ezek. 18. Psalm 51. Psalm 51. Psal. 51. Jocl 2. Dan. 9. Jer. 2. Matth. 3. Luke 15. Psalm 142. 1 John 1. Here beginâ— the Morning Prayer in the 1. B. oâ— Ed. 6 Venite exultemus domino Psal 95. Te deum laudamus Psal. 66. 4. â—say 6. 3. Psalm 24. 8. Psalm 28. 9. Psal. 125. 2. Psal. 123. 2. Psal 33. 22. Psal. 31. 1. Benedictus Jubilate Deo Psal. 100. Omitted in 1. B. of Edw. 6. a Epist. 53. b de Martyr c in 1 Tim-2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Chrysost. de Annu g Stromat l. 7. h Censura p. i Orders Oct 10. 3. Eliz n Comment in Ezech. c. 44. i adv Pelag. l. 1. k Apud Amoss fresh sute against Cere p. 506. l Hom. 60. in Pop. Antiochen m