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
shall execute the holy ministry shall put upon him the vesture appointed for that ministration that is to say a white Alb plain with a vestment or cope And where there be many Priests or Deacons there so many shall be ready to help the Priest in his ministration as shall be requisite and shall have upo them likewise the vestures appointed for their ministry that is to say Albes with tunicles Then shall the Clerks sing in English for the office or Introite as they call it a Psalm appointed for that day Common Prayer The Table having at the Communion time Scot. Lit. a Carpet and a faire white linnen cloth upon it Scot. Lit. with other decent furniture meet for the high mysteries there to be celebrated shall stand at the uppermost part of the Chancel or Church where the Presbyter standing at the North side or end thereof shall say shall D stand in the body of the Church or in the Chancel where morning Prayer and Evening Prayer be appointed to be said Common Prayer 1 B. of Edw. 6. And the Priest standing at the north side of the Table shall say the E Lords Prayer with this Collect following Scot. Lit. for due preparation The Priest standing humbly before the middle of the Altar shall say the Lords Prayer with this Collect. ALmighty God unto whom all hearts be open all desires known and from whom no secrets are hid clense the thoughts of our hearts by the inspiration of thy holy spirit that we may perfectly love thee and worthily magnifie thy holy name through Christ our Lord Amen Common Prayer  1 B. of Edw. 6. F Then shall the Priest Scot. Lit. Turning to the people rehearse distinctly all the ten Commandments and the People Scot. Lit. all the while kneeling Scot. Lit. and asking God mercy for the transgression of every duty therein either according to the letter or mysticall importance of the said Commandment shall after every Commandment ask Gods mercy for their trrnsgression of the same after this sort  Then shall he say a Psalm appointed for the introite which Psalm ended the Priest shall say or else the Clerks shall sing iii Lord have mercy upon us iii Christ have mercy upon us iii Lord haeve mercy upon us Then the Priest standing at Gods board shall begin Glory be to God on high Minister  The Clerk The Commandments and their responds wanting in 1 B. of Ed. 6. God spake these words and said I am the Lord thy God Thou shalt have no other Gods but me And in earth Peace good will towards men we praise thee we blesse thee c. As in the hymn before the blessing in the Common-Prayer   Then the priest shall turn himself to the People and say   The Lord be with you The Answer People  And with thy spirit Lord have mercy upon us and incline our hearts to keep this law  The Priest   Let us pray Minister Thou shalt not make to thy self any graven image nor the likenesse of any thing that is in heaven above or in the earth beneath or in the water under the earth thou shalt not bow down to them nor worship them for I the Lord thy God am a jelous God and visit the sin of the fathers upon the children unto the third and fourth generation of them that hate me and shew mercy unto thousands in them that love me and keep my commandments People Lord have mercy upon us and incline our hearts to keep this law Minister Thou shalt not take the name of the Lord thy God in vain For the Lord will not hold him guiltlesse that taketh his name in vain People Lord have mercy upon us and incline our hearts c. Minister Remember that thou keep holy the Sabbath day Six dayes shalt thou labour and do all that thou hast to do but the seventh day is the Sabbath of the Lord thy God In it thou shalt do no manner of work thou and thy son and thy daughter thy manservant and thy maid servant thy cattel and the stranger that is within thy gates For in six dayes the Lord made heaven and earth the sea and all that in them is and rested the seventh day wherefore the Lord blessed the seventh day and hallowed it People Lord have mercy upon us and incline our hearts c. Minister Honour thy father and thy mother that thy dayes may be long in the land which the Lord thy God giveth thee People Lord have mercy upon us and encline our hearts c. Minister Thou shalt do no murther People Lord have mercy upon us and incline our hearts c. Minister Thou shalt not commit adultery People Lord have mercy upon us and incline our hearts c. Minister Thou shalt not steal People Lord have mercy upon us and encline our hearts c Minister Thou shalt not â—ear false witnesse against thy neighbour People Lord have mercy upon us and incline our hearts c. Minister Thou shalt not covet thy neighbours house thou shalt not covet thy neighbours wife nor his servant nor his maide nor his Ox nor his Asse nor any thing that is his People Lord have mercy upon us and write all these thy laws in our hearts we beseecâ— thee Then shall follow the Collect of the day with one of these two Collects following for the King the Minister standing up and saying Let us Pray ALmighty God whose kingdom is everlasting and power infinite have mercy upon the whole congregation and so rule the heart of thy chosen servant our King and governour that he knowing whose minister he is may above all things seek thy honour and glory and that we his subjects duely considering whose authority he hath may faithfully serve honour and humbly obey him in thee and for thee according to thy blessed word and ordinance through Jesus Christ our Lord who with thee and the holy Ghost liveth and raigneth ever one God world without end Amen ALmighty and everlasting God we be taught by thy holy word that the hearts of kings are in thy rule and governance and that thou doest dispose and turn them as it seemeth best to thy godly wisdom we humbly beseech thee so to dispose and govern the heart of thy servant our King and governour that in all his thoughts words and works he may ever seek thy honour and glory and study to preserve thy people committed to his charge in wealth peace and godlinesse Grant this O merciful father for thy dear sons sake Jesus Christ our Lord Amen Common Prayer 1 B. of Edw. 6.  Immediately after the Collects the minister shall read the G Epistle saying thus The Epistle written in the Chapter of Scot. Lit. at the verse And when he hath done he shall say here endeth the Epistle And the Epistle ended Scot. Lit. the Gospel shall be read he shall say the Gospel beginning thus The Gospel written in the Chapter
distinction being observed lawful it was for them to superadde some characteristical notes more graphically explaining them so was this word Christ annext to the second Person in the Apostles times so in Justin Martyr the form is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the name of the Father of all things the Lord God and of Jesus Christ who was crucified under Pontius Pilate and of the holy Ghost who foretold by the Prophets all things concerning Christ. But if they which bring the Infants c. This is a very prudent and Christian Injunction derived as I conceive from the fift Councel of Carthage Placuit de infantibus quoties non inveniuntur firmi testes qui eos sine coninversia Baptisatos esse dicant sine ulla offensione posse eos Baptisari it is decreed concerning infants whensoever there want witnesses to assure that they were before baptised that without further scruple they shall be baptised CHAP. IX Common Prayer A The order of Confirmation or laying on of hands upon children baptised and able to render an account of their faith according to the Catechisme following 1 2 B. of Edvv. 6. Lit. of Q. Eliz. Confirmation wherein is contained a Catechism for Children TO the end that Confirmation may be ministred to the more â—defying of such as shall receive it according onto St. Pauls doctrine who teacheth that all things should be done in the Church to the edification of the same it is thought good that none hereafter shall be confirmed but such as can say in their mother tonge the Articles of the faith the Lords prayer and the ten Commandments and can also answer to such questions of this short Catechisme as the Bishop or such as he shall appoint shall by his discretion appose them in And this order is most convenient to be observed for divers considerations First because that when children come to the years of discretion and have learned what their Godfathers and Godmothers promised for them in Baptisme they may then themselves with their own mouth and with their own consent openly before the Church ratifie and confirm the same and also promise that by the grace of God they will evermore endevour themselves faithfully to observe and keep such things as they by their own mouth and confeâ—sion have assented unto Secondly for as much as Confirmation is ministred to them that be baptised that by imposition of hands and prayer they may receive strength and defence against all temptations to sin and the assaults of the world and the devil it is most meet to be ministred when children come to that age that partly by the frailty of their own flesh partly by the assaults of the world and the devil they begin to be in danger to fall into sundry kindes of sin Thirdly for that it is agreeable with the usage of the Church in times past whereby it was ordeined that Confirmation should be Ministred to them that were of perfect age that they being instructed in Christs religion should openly professe their own faith and promise to be obedient unto the will of God B And that no man shall think that any detriment shall come to the children by deferring of their Confirmation he shall know for truth that it is certain by Gods word that children being baptised 1 B. of Edw. 6. if they depart out of this life in their infancy have all things necessary for their salvation and be undoubtedly saved C A Catechisme that is to say An instruction to be learned of every childe before he be brought to be confirmed of the Bishop Question What is your name Answer N. â—r M. Question Who gave you this name Answer My Godfathers and godmothers in my baptisme wherein I was made a member of Christ the childe of God and an inhertour of the kingdom of heaven Question What did your Godfathers and Godmothers then for you Answer They did promise and â—ow three things in my name First that I should forsake the devil and all his works the pomps and vanities of the wicked world and all the sinful Justs of of the flesh Secondly that I should beleeve all the articles of the christian faith And thirdly that I should keep Gods holy will and commandements and walk in the same all the dayes of my life Question Doest thou not think that thou art bound to beleeve and do to as they have promised for thee Answer Yes verily And by Gods help so I will And I heartily thank our heavenly father that he hath called me to this state of salvation through Jesus Christ our Saviour and I pray God to give me his Grace that I may continue in the same unto my lives end Question Râ—hearse the Articles of thy belief Answer I Beleeve in God the father almighty maker of heaven and earth and in Jesus Christ his onely son our Lord which was conceived by the holy ghost born of the virgin 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 at the right hand of God the father almighty From thence he shall 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 Amen Question What doest thou chiefly learn in these articles of thy belief Answer First I learn to beleeve in God the Father who hath made me and all the world Secondly in God the son who hath redeemed me and all mankinde Thirdly in God the holy ghost who sanctifieth me and all the elect people of God Question You said that your Godfathers and Godmothers did promise for you that you should keep Gods Commandments Tell me how many there be Answer Ten. Question Which be they Answer THE same which God spak in the xx Chapter of Exodus saying I am the Lord thy God which have brought thee out of the land of Egypt out of the house of bondage i Thou shalt have none other Gods but me ii Thou shalt not make to thy self any graven image nor the likenesse of any thing that is in heaven above or in the earth beneath nor in the water under the earth Thou shalt not â—ow down to them nor worship them For I the Lord my God am a jealous God and visit the sins of the fathers upon the children unto the third and fourth generation of them that hate me and shew mercy unto thousands in them that love me and keep my Commandments iii. Thou shalt not take the name of the Lord thy God in vain for the Lord will not hold him guiltlesse that taketh his name in vain iiii Remember that thou keep holy the Sabbath day Sir dayes shalt thou labour and do all that thou hast to do but the seventh day is the Sabbath of the Lord thy God In it thou shalt do no manner of
by Riccardus upon Proclus deceive me not it was a fast day it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which we were wont to fast till night Now a fast-day could not have a fasted vigil As for St. Mark and Philip and Jacob they fall within the fifty dayes after Easter which priviledged them from having fasts Amongst all the rest onely St. Michael and St. Luke have no fasts Not St. Michael because as ritualists observe the Angels did not enter into their joyes through sufferings Not St. Luke because another day formerly of great esteem in our Church falleth upon the Eve thereof These to be observed for Holy dayes and none other In the Catalogue of the Additional alterations of our Liturgy this Catalogue of Holy-dayes stands charged by Smectymnuus Truth it is in King Edwards Liturgy no such Catalogue expresly occurrs but they have in the Kalendar an establishment tant a mount this Catalogue is extracted from a statute 5. 6. Edw. 6. repealed by Queen Mary and revived by King James 1. Jacob 1 c. 25. And by Act of Parliament requisit it is Holy-dayes should be confirmed the property Parents claim in their children masters in their Servants directs it neither of which being sui juris but subordinate to others their Superiours it would be injurious to them who have the Paramount disposal of them to deprive them of their work with-out their free consent which being done by Parliament where every man either personally or by representation virtually voteth all men are alike concluded none hath reason to complain For which very reason perhaps the Apostles were sparing in instituting holy-dayes especially with a strict cessation from bodily labour wherein masters and Parents challenging an interest their consent was necessarily required And perhaps this may be in part the reason why the Councel of Laodicea can 29. decreeing the observation of the Lords-day in stead of the Sabbath in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is fit Christians preferring the Lords day before the Sabbath should rest like Christians on that day addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they can that is if their Masters Parents or Superiours will permit them grant I do Zondras interpreteth this additional as referring to the affaires of husbandry and village making its import to be this if they can with safety to the fruits of the earth but I see no necessity but the other may be included also As concerning feastivals of the Church they have rational grounds for their original for Holy-dayes are the sacred records and entries of the most eminent mercies of God conferred upon the Church the Memorials of his most remarkable works for his greatest work-dayes ought to be our capital Holy-dayes tending to mans temporal or eternal benefit which works the prophet David saith ought to be had in ever lasting remembrance and not onely so they are also the annual rent of that publick honour we owe and return to him for those gracious dispensations sometimes reserved by Divine limitation sometimes left to the Churches liberty for Gods Institution puts no absolute restraint upon the Churches freedom nor doth the enjoying of the Lords day to be observed holy exclude all power in the Church to constitute any other The Jews had of humane ordination their feast of Lots Ester 9. 21. their feast of Dedication 1 Maccab. 4. 59. This last honoured with our Saviours presence without the least hint of reproof which certainly we should have heard of had Judas Macchabeus done more then he had warrant for as some suppose Now if the people of God before Christ were dispenced with to superadd as occasions did emerge peculiar dayes of thanksgiving over and besides those of Divine establishment it is not to be presumed that the Church of Christ which pretends to a greater should be abridged of the same liberty indulged to her predecessor sure I am her Catholick both doctrine and practise hath been alwayes a challenge of that immunity What the opinion and usage of the primitive Church in this particular was I shall leave copious occasion to declare in the future considerations of the Festivities in several here I shall onely take notice of a passage of Saint Augustine misapplied by some of another perswasion and then descend to shew the judgement of Protestant Divines in defence of this liberty St. Augustine Epist. 118. ad Januar. speaking of the diversity of customes relating to the festivals and time of celebration of the Eucharist summs up all with an excellent Corollary Totum hoc genus rerum liberas hà bet observationes All these kindes of things have their free observations which free observations some enlarge to every Private Person as if he were at liberty to observe or omit them directly crosse to that fathers scope who speaks not of particular persons but Churches national as is most infallibly evident by the whole context especially where he extolleth it as the chief point of Christian prudence for every man to comply with that mode quo agere videt Ecclesiam ad quamcunque forte pervenerit which is embraced by that Church whereto it shall be his fortune to resort As for the sense of Reformed Churches and Doctors the confession of Auspurge thus Ritus illi servandi sunt qui ad tranquillitatem bonum ordinem in Ecclesia conducunt ut certae feriae certae cantiones piae those customes which advance peace and good order in the Church are to be continued such are set holydayes and sacred hymnes c. The confession of Helvetia thus if the Church do religiously celebrate the memory of the Lords Nativity Circumcision Passion c. according to Christian Liberty we do very well allow of it The confession of Bohemia thus Feasts consecrated to the celebrating of the works of Christ as to his Nativity his Passion c. and such as be dedicated to the remembrance of those Saints of whom there is mention in the holy Scriptures are by us retained at this day The confession of Wirtenberg thus It is lawful for the Bishops with the consent of their Church to appoint holy-holy-dayes Lessons c. As for the Protestant Doctors not to trouble my reader with over-many questions I shall onely fix upon two First Bucer I wish saith he the people could be brought to it to celebrate with the Lords day onely such Feasts wherein the Lords incarnation is solemnized as his Nativity Circumcision c. as also wherein the visitation of the Virgin Mary St. John St. Peter and St. Paul the Martyrs and Angels are commemorated Secondly Zanchy Quanquam liberum est Ecclesiae Christi quos velit praeter Dominicum dies sibi sanctificandos deligere honestius tamen est laudabitius atque utilius eos sanctificare quos etiam vetus atque Apostolica puriorque Ecclesia sanctificare solita fuit i. e. Though the Church hath liberty to make choice of what dayes besides the Lords day she will celebrate yet is
preserve to our use the kindly fruits of the earth so as in due time we may enjoy them We beseech thee to hear us good Lord. That it may please thee to give us true repentance to forgive us all our sins negligences and ignorances and to endue us with the grace of thy holy spirit to amend our lives according to thy holy word We beseech thee to hear us good Lord. Son of God we beseech thee to hear us Son of God we beseech thee to hear us O Lamb of God that takest away the sins of the world Grant us thy peace O Lamb of God that takest away the sins of the world Have mercy upon us O Christ hear us O Christ hear us Lord have mercy upon us Lord have mercy upon us Christ have mercy upon us Christ have mercy upon us Lord have mercy upon us Lord have mercy upon us Our father which art in heaven c. And lead us not into temptation But deliver us from evil Amen The Versicle O Lord deal not with us after our sins The Answer Neither reward us after our iniquities Let us pray O God merciful father that despisest not the sighing of a contrite heart nor the desire of such as be sorrowful mercifully assist our prayers that we make before thee in all our troubles and adversities whensoever they oppresse us And gratiously hear us that those evils which the craft and subtilty of the Devil or man worketh against us be brought to nought and by the providence of thy goodness they may be dispersed that we thy servants being hurt by no persecutions may evermore give thanks unto thee in thy holy Church though Jesus Christ our Lord. O Lord arise help us and deliver for thy names sake O God we have heard with our ears and our fathers have declared unto us the noble works that thou didst in their dayes and in the old time before them O Lord arise help us and deliver us for thine honour Glory be to the Father and to the Son c. As it was in the beginning is now c. From our enemies defend us O Christ. Gratiously look upon afflictions Pitifully behold the sorrows of our hearts Mercifully forgive the sins of thy people Favourably with mercy hear our prayers O son of David have mercy upon us Both now and ever vouchsafe to hear us O Christ. Gratiously hear us O Christ Graciously hear us O Lord Christ. The Versicle O Lord let thy mercy be shewed upon us The Answer As we do put our trust in thee Let us pray WE humbly beseech thee O father mercifully to look upon our infirmities and for the glory of thy name sake turn from us all those evils that we most righteously have deserved and grant that in all our troubles we may put our whole trust and confidence in thy mercy and evermore serve thee in holinesse and purenesse of living to thy honour and glory through our onely mediator and advacate Jesus Christ our Lord Amen A prayer for the Kings majesty O Lord our heavenly father high and mighty King of Kings Lord of Lords the onely ruler of Princes which doest from thy throne behold all the dwellers upon the earth most heartily we beseech thee with thy favour to behold our most gracious soveraign Lord and so replenish him with the grace of thy holy spirit that he may alway encline to thy will and walk in thy way endue him plentifully with heavenly gifts grant him in health and wealth long to live strengthen him that he may vanquish and overcome all his enemies and finally after this life he may attain everlasting joy and felicitie through Jesus Christ our Lord Amen Scot. Lit. A prayer for the holy Clergy ALmighty and everlasting God which only workest great marvails send down upon our Bishops and Curates and all congregations committed to their charge the healthful spirit of thy grace and that they may truely please thee powre upon them the continual dew of thy blessing grant this O Lord for the honour of our advocate and mediator Jesus Christ Amen Scot. Lit. A prayer to be said in Ember weeks for those which are then to be admitted into holy orders and is to be read every day of the week beginning on the Sunday before the day of Ordination ALmighty God the giver of all good gifts who of thy divine providence hast appointed divers Orders in thy Church give thy grace we humbly beseech thee to all those which are to be called to any office and administration in the same and so replenish them with the truth of thy Doctrine and innocency of life that they may faithfully serve before thee to the glory of thy great name and the benefit of thy holy Church through Jesus Christ our Lord Amen A Prayer of Chrysostome ALmighty God which hast given us grace at this time with one accord to make our common supplications unto thee and doest promise that when two or three be gathered together in thy name thou wilt grant their requests fulfil now O Lord the desires and petitioâ—s of thy servants as may be most expedient for them granting us in this world knowledge of thy truth and in the world to come life everlasting Amen THe grace of our Lord Jesus Christ and the love of God and the fellowship 2 Cor. 13. of the holy Ghost be with us all evermore Amen Scot. Litnrgies For Rain if the time require O God Heavenly Father whose gift it is that the Rain doth fall the earth is fruitful beasts encrease and fishes do multiply send us we beseech thee in this our necessity such moderate Rain and showers that we may receive the fruits of the earth to our comfort and to thy honour through Jesus Christ our Lord Amen O God Heavenly Father which by thy son Jesus Christ hast promised to all them that seek thy kingdom and the righteousnesse thereof all things necessary to their bodily sustenance send us we beseech thee in this our necessity such moderate Rain and showers that we may receive the fruits of the earth to our comfort and to thy honour through Jesus Christ our Lord Amen For fair weather O Lord God which for the sin of man didst once drown all the world except eight persons and afterwards of thy great mercy didst promise never to destroy it so again we humbly beseech thee that although we for our iniquities have worthily deserved this plague of rain and waters yet upon our true repentance thou wilt send us such weather whereby we may receive the fruits of the earth in due season and learn both by thy punishment to amend our lives and for thy clemencie to give thee praise and glory through Jesus Christ our Lord. In the time of dearth and famine O God heavenly father whose gift it is that the rain doth fall the earth is fruitful beasts increase and fishes do multiply behold we beseech thee the afflicuons of thy people and
continual help we may bring the same good to effect through Jesus Christ our Lord who liveth and raigneth c. The Epistle If ye be risen again with Christ Colos. 3. verse 1. unto the 8. The Gospel The first day of the Sabbothes John 20. verse 1. unto verse 11. 1 B. of Edw. 6. At the second Communion Lord how are they increased c. Psal. 3. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty father which hast given thy onely Son to die for our sins rise again for our justification grant us to put away the leaven of malice and wickednesse that we may alwayes serve thee in purenesse of living and truth through Jesus Christ our Lord. The Epistle Know ye not that a little leaven c. 1 Cor. 5. verse 6. unto verse 9. The Gospel When the sabbath was past c. Mar. 16 unto ver 6. At Even-song Proper Psalmes and Lessons 113. The second Lesson Act. 2. unto the end Psalm 114. Â 118. Â Q. Munday in Easter week 1 B. of Edw. 6. At Mattens The second Lesson Mat. 28. unto the end My soul truely waiteth still upon God Psal. 62. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which through thy onely begotten son Jesus Christ hast overcome death and opened unto us the gate of everlasting life We humbly beseech thee that as by thy special grace preventing us thou dost put in our mindes good desires so by thy continual help we may bring the same to good effect through Jesus Christ our Lord who liveth and raigneth c. The Epistle Peter opened his mouth and said verse 34. unto verse 44. Act. 10 The Gospel Behold two of the disciples verse 13. unto verse 36. Luk. 24. 1 B. of Edw. 6. At Even-song The second Lesson Act. 3. unto the end Tuesday in Easterweek 1 B of Edw. 6. At Mattens The second Lesson Luke 24. unto And behold two of them Praise the Lord ye servants c. Psal. 113. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty father which hast given thine onely son to die for our sins and to rise again for our justification grant us so to put away the leaven of malice and wickednesse that we way alway serve thee in purenesse of living and truth through Jesus Christ our Lord. The Epistle Ye men and brethren Act. 13. verse 26. unto verse 42. The Gospel Jesus stood in the midst of Luk. 34. verse 36. unto ver 49. 1. B. of Edw. 6. at Evensong The Second Lesson 1 Cor. 15. unto the end R. The first Sunday after Easter 1 B. of Edw. 6. Blessed is the man that feareth the Lord Psal. 112. Glory be to the Father c. As it was in the beginning c. The Collect. Almighty God As at the Communion on Easter-day The Epistle All that is born of God 1 John 5. verse 4. unto ver 13. The Gospel The same day at night verse 19. unto verse 24. John 20. The secoâ—d Sunday after Easter 1 B. of Edw. 6. Hast thee O God to deliver me c. Psal. 70. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which hast given thine onely son to be unto us both a sacrifice for sin and also an ensample of good life give us the grace that we may alwayes most thankfully receive that his inestimable benefit and also daily endeavour our selves to follow the blessed steps of his most holy life The Epistle This is thank-worthy verse 19. unto the end 1 Pet. 2. The Gospel Christ said unto his disciples verse 11. unto ver 17. John 10. The third Sunday after Easter 1. B. of Edw. 6. Unto thee O God do we give thanks c. Psal. 75. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which shewest to all men that be in errour the light of thy truth to the intent that they may return into the way of righteousnesse grant unto all them that be admitted into the fellowship of Christs religion that they may eschew those things that be contrary to their profession and follow al such things as be agreeable to the same through our Lord Jesus Christ. The Epistle Dearly beloved I beseech you verse 11. unto verse 18. 1 Pet. 2. The Gospel Jesus said to his disciples ver 6. unto ver 23. John 16. The fourth Sunday after Easter 1 B. of Edw. 6. God standeth in the Congregation of Princes c. Psal. 82. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which doest make the mindes of all faithful men to be of one will Grant unto thy people that they may love the thing which thou commandest and desire that which thou dost promise that among the sundry and manifold changes of the world our hearts may surely there be fired whereas true joyes are to be â—ound through Christ our Lord. The Epistle Every good gift ver 17. unto ver 22. James 1. The Gospel Jesus said unto his disciples versâ— 5. unto ver 16. John 16. S. The fift Sunday after Easter 1. B. of Edw. 6. O how amiable are thy dwellings c. Psal. 84. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd from whom all good things do come grant us thy humble servants that by thy holy Inspiration we may think those things that be good and by thy merciful guiding may perform the same through our Lord Jesus Christ. The Epistle See that ye be overs of the word Jam. 1. verse 22. unto the end The Gospel Uerily verily I say unto you Joh. 16. verse 23. unto the end T. The Ascension day 1. B. of Edw. 6 Proper Psalmes and Lessons at Mattens 8. The second Lesson John 14. unto the end Psalm 15. Â 21. Â O Clap your hands c. Psal. 47. Glory be to the Father c. As it was in the beginning c. The Collect. GRant we beseech thee almighty God thâ—t â—â—ke as we do beleeve thy onâ—y begotten son our Lord to have ascended into the â—â—aveâ—s so we may also in heart and minde thither ascend and with him continually dwell The Epistle In the former treatise Acts 1 verse 1. to verse 12. The Gospel Jesus appeared unto the Mark 16. verse 14. unto the end 1. B. of Edw. the 6. Proper Psalmes and Lessons at Evensong 24. The second Lesson Ephes. 4. unto the end Psalm 68. Â 148 Â The Sunday after Ascension day 1. B. of Edw. 6. The Lord is King c Psal 93. Glory be to the father c. As it was in the beginning c. The Collect. O God the King of glory which hast exalted thine onely son Jesus Christ with great triumph into
gifts with the Wismen applying the most remarkable occurrents of that day as inciâ—ements to rejoyce upon it Consonant is that of St. Basil who reckoning the special events on Christs Nativity saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The stars from heaven came to behold him the Magicians among the Gentiles made hast to adore him Ash-Wednesday and Lent Ash-Wednesday hath in antiquity two names First it is called Dies cinorum in reference to the Penitents whereof more under the title of Commination who were this day sprinckled with Dust and Ashes Secondly Caput jejunii the top of the Fast or first day of Lent Instituted it was by Gregory the Great the occasion this Lent commencing according to the former mode on the Sunday after Quinquagessima lasted six weeks or forty dayes from these substract six Sundayes which were never to be fasted there remained thirty six Lenten dayes the just tenth of the year abating the fraction of five dayes for multiply 360 by 10 the quotient will be 36. so then God by this observation received from the Christians a tenth as well of their time as of their fruits this was one designe of Lents original Now St. Gregory that the Churches practise might be more agreeable to the great exemplar of our Saviours 40. dayes the quotient observed by Moses and Elias abstinence in the wildernesse added these four dayes to compleat the number of 40. dayes But though by this rule the Church conformed nigher to the pattern of our Saviour as to the Number of 40. yet in the appointment of that time she varied from his copy Christ fasting immediatly after his baptisme she fasting before Baptisme and great reason had she so to do there were in those dayes many persons adult of full growth who became converts to Christianity and had besides original many actual sins to account for these could not be cleansed by the water of Baptisme unlesse they were first rinsed in the water of contrition therefore to these repentance was as necessary a requisite before baptisme as faith for as St. Basil saith exellently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentance must lâ—ad the way to Faith whereas our Saviour being without sin had no need of Repentance to precede his baptisme in this respect this Quadragesimal fast whose chief end is humiliation and Repentance was very aptly premised before Easter the grand time designed for that Sacrament as a preparation to it And not in this respect alone but in several others for at that great solemnity Penitents were to be restored to a neerer Communion with the faithful did they shew any evident signes of Godly sorrow or contrition which the Scleragogy and hard treatment of so long a time of fasting and humiliation was most like to create And as Penitents were at that time to be reconciled to the faithful so were the faithful then also more then ordinarily to be reconciled to God Easter being the most solemn time alloted for the celebration of the Lords supper whereof the Jewish Passeover was a Type As for the first Institution uncertain it is from whom to derive it St. Hierom ascends to Apostolical Tradition Nos unam Quadragesimam toto Anno jejunamus secundum traditionem Apostolicam We observe in the whole year one Quadragesimal Fast according to Apostolical tradition Not strictly so I conceive but according to the latitude of the Language or conception of those times wherein the same Hierom tells us Unaquaeque Provintia praecepta majorum lâ—ges Apostolicas arbitratur every Province accounts the Precepts of their Ancestors as Apostolical Ordinances But though its derivation possibly will not reach so far yet considering that Origen Tertullian and the Councel of Laodicea mention it it must be allowed for very ancient For the manner how it was in general observed leaving particular dayes to be spoken to in their proper order the Councel of Laodicea informs us of these four particulars First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That no consecration of the Sacrament be made in Lent but onely on the Sabbath and Lords-day This was done upon this account The consecration of the Bread and Wine was as those Fathers supposed an action more properly ally'd to the nature of a Festival then of a Past and it being the custom at that time to receive the Sacrament of the Lords Supper every day that there might be wherewith to supply the concernments of that Service and also for a Viaticum to Penitents and others in theâ—r fatal last it was thought meet that upon the Sabbaths and Lords Dayes there should be consecrated such a surplusage to be reserved as might be sufficient for those intents which consecrated Elements so received were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreconsecrated By this Canon the different nay contâ—ary customs of the East and West may be observed the first keeping the Sabbath as a Festival the second as a Fast yea the Trullan Councel magisterially enough decreeth that the 66. Canon of the Apostles which is penal to all such as fast on the Sabbath day shall be of force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very Church of Rome her self For which cause saith Balsamon that Church doth disclaim this for an Oecumenical Councel The second particular is Canon 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is meet to fast all Lent eating dry-meats These dry-meats we may safely presume were Bread water and Salt for so Epiphanius deciphereth them at the end of his Panarium If so it may be positively concluded that Wine Whit-meats Oyl and Fish as well as Flesh were within the interdict of the ancient Abstinence The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Birth dayes of the holy Martyrs be not celebrated in Lent But that their commemoration be transferred to the Sabbaths and Lords dayes whether this was extended to all other Festivals as well as the Birth-dayes of Martyrs I cannot say sure I am the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Annuntiation which alwayes falls in Lent was observed under the sixth General Counsel The last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there must no Marriages nor Birth-dayes be celebrated during the time of Lent At what hour this Fast was to determine and when the people were to take their repast this Synod hath no decree in which point I observe in the Primitive Church a diversity betwen the Quadragesimal the Lent Fast and that of Wednesdayes and Fridays The Lent as all extraordinary and high Fasts were protended and reached to the evening thereof Expectas vesperam ut cibum oapias saith Basil of Lent Fast thou waitest for the Evening that thou maist refresh thy self The weekly Fast determined at the ninth hour or three in the afternoon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Epiphanius All the year long and Wednesdays and Fridayes they brake not their fasts until three in the afternoon But this distinction was not entertained in the Catholik Church until after
in all good things Be not deceived God is not mocked for whatsoever a man soweth that shall be reap While we have time let us do good unto all men and specially unto them which are of the houshold of faith Godliness is great riches if a man be contented with that he hath For we brought nothing into the world neither may we carry any thing out Charge them which are rich in this world that they be ready to give and glad to distribute laying up in store for themselves a good foundation against the time to come that they may attain eternal life God is not unrighteous that he will forget your works and labor that proceedeth of love which love ye have shewed for his names sake which have ministred unto the Saints and yet do minister To do good and to distribute forget not for with such sacrifices God is pleased Whoso hath this worlds good and seeth his brother have need and shutteth up his compassion from him how dwelleth the love of God in him Give almes of thy goods and turn never thy face from any poor man and then the face of the Lord shall not be turned away from thee Be merciful after thy power If thou hast much give plenteously If thou hast little do thy diligence gladly to give of that little for so gatherest thou thy self a good reward in the day of necessity He that hath pity upon the poor lendeth unto the Lord and look what he Prov. 19. layeth out it shall be paid him again Blessed be the man that provideth for the sick and needy the Lord shall deliver Psalm 41. him in the time of trouble 1 B. of Edw. 6. Editio Lat. Buceri Where there be Clerks they shall sing one or many of the sentences above written according to the length and shortnesse of the time that the people be offering Harum similium sententiarum ex Thobia Proverbiis vel Psalmis una aut plures canentur ut tempus oblationis numerus offerentium postulabit Scotch Lit. Common Prayer 1 B. of Edw. 6. While the Presbyter distinctly pronounceth some or all of those sentences for the offertory the Deacon or if no such be present one of the Church-wardens shall receive the devotion of the people there present in a bason provided for that purpose And when all have offered he shall reverently bring the said bason with the oblations therein and deliver it to the Presbyter who shall humbly present it before the Lord and set it upon the holy Table P Then shall the Church-wardens or some other by them appointed gather the devotion of the people put the same into the poor mans box and upon the Q offering dayes appointed every man shall pay unto the Curate the due and accustomed offerings After which the Minister shall say And in the mean time whilst the Clerks do sing the offertory so many as are disposed shall offer unto the poor mans box every man according to his ability and charitable minde And at the offering dayes appointed every man and woman shall pay to the Curate the due accustomed offerings And the Presbyter shall then offer up and place the Bread and Wine prepared for the Sacrament upon the Lords Table that it may be ready for that service and then he shall say R Let us pray for the whole state of Christs Church militant here in earth ALmighty and everlasting God which by thy holy Apostle hast taught us to make prayers and supplications and to give thanks for all men we humbly beseech thee most mercifully to accept our almes and to receive these our prayers which we offer unto thy divine majesty beseeching thee to inspire continually the universal Church with the spirit of truth unity and concord and grant that all they that do confesse thy holy name may agree in the truth of thy holy word and live in unity and godly love Me beseech thee also to save and defend all Christian Kings Princes Governours and specially thy servant our King that under him we may be godly and quietly governed and grant to his whole Councel and to all that be put in Authority under him that they may truely and indifferently minister justice to the punishment of wickednesse and vice and to the maintenance of Gods true Religion and vertue Give grace O heavenly father to all Bishops Pastors and Curats that they may both by their life and doctrine set forth thy true and lively word and rightly and duely administer thy holy Sacraments to all thy people give thy heavenly grace and especially to this Congregation here present that with meek heart and due reverence they may hear and receive thy holy word truely serving thee in holynesse and righteousnesse all the dayes of their life Sot Lit. And we commend especially unto thy merciful goodnesse the Congregation which is here assembled in thy name to celebrate the Commemoration of thy most precious death and sacrifice of thy Son our Saviour Jesus Christ. And we most humbly beseech thee of thy goodnesse O Lord to comfort and succour all them which in this transitory life be in trouble sorrow need sicknesse or any other adversity 1 B. of Edw. 6. And especially we commend unto thy merciful goodnesse this Congregation which is here assembled in thy name to celebrate the Commemoration of the most glorious death of thy Son 1 B. of Edw. 6. Scotch Lit. And here we do give unto thee most high praise and hearty thanks for thy wonderful grace and virtue declared in all thy Saints from the beginning of the world And chiefly in the glorious and most blessed T Virgin Mary mother of thy Son Jesus Christ our Lord and God and in thy holy Patriarches Prophets Apostles and Martyres whose examples O Lord and stedfastnesse in thy faith and keeping thy holy Commandments grant us to follow we Commend unto thy mercy O Lord all other thy servants which are V. departed from us with the signe of faith and now rest in the sleep of peace grant unto them we beseech thee thy mercy and everlasting peace and that at the day of the general resurrection we and all they which be of the mystical body of thy Son may altogether be set on his right hand and hear that his most joyful voice Come ye blessed of my Father and possesse the kingdom which is prepared for you from the beginning of the world And we also blesse thy holy name for all those thy servants who having finished their course in faith do now rest from their labours And we yeeld unto thee most high praise and hearty thanks for the wonderful grace and vertue declared in all thy Saints who have been the chosen vessels of thy grace and the lights of the world in their several generations most humbly beseeching thee that we may have grace to follow the example of their stedfastnesse in thy faith and obedience to thy holy Commandements
of thy son our Saviour Jesus Christ and doest assure us thereby of thy favour and goodnesse towarâ— us and that we be very members incorporate in thy mistical body which is the blessed company of all faithful people and be also heires through hope of thy everlasting kingdom by the merits of the most precious death and passion of thy dear son We now most humbly beseech thee O heavenly father so to assist us with thy grace that we may continue in that holy fellowship and do all such good works as thou hast prepared for us to walk in through Jesus Christ our Lord to whom with thee and the holy Ghost be all honour and glory world without end Amen Then shall be said or song Scot. Lit. Gloria in Excelsis in English GLory be to God on high and in earth peace good will towards men We praise thee we blesse thee we worship thee we glorifie thee we give thanks to thee for thy great glory O Lord God heavenly king God the father almighty O Lord the onely begotten son Jesu Christ O Lord God lamb of God son of the father that takest away the sins of the world have mercy upon us Thou that takest away the sins of the world have mercy upon us Thou that takest away the sins of the world receive our prayers thou that sittest at the right hand of God the father have mercy upon us For thou onely art holy thou onely art the Lord thou onely O Christ with the holy ghost art most high in the glory of God the father Then the minister or the Bishop if he be present shall let them depart with this blessing THE peace of God which passeth all understanding keep your hearts and minds in the knowledge and love of God and of his son Jesu Christ our Lord. And the blessing of God almighty the Father the Son and the holy Ghost be amongst you and remain with you alwayes Amen Scot. Lit. After the Divine service is ended that which was offered shall be divided in the presence of the Presbyter and the Church-wardens whereof one half shall be to the use of the Presbyter to provide him books of holy divinity the other half shall be faithfully kept and imployed on some pious or charitable use for the decent furnishing of that Church or the publick relief of their poor at the discretion of the Presbyter and Church-wardens Collects to be said after the Offertory when there is no Communion every such day one And the same may be said also as often as occasion shall serve after the Collects either of Morning and Evening prayer Communion or Letany by the discretion of the Minister ASsist us mercifully O Lord in these our supplications and prayers and dispose the way of thy servants toward the attainment of everlasting salvation that among all the changes and chances of this mortal life they may ever be defended by thy most gracious and ready help through Christ our Lord Amen OAlmighty Lord and everliving God vouchsafe we beseech thee to direct sanctifie and govern both our hearts and bodies in the wayes of thy laws and in the works of thy commandments that through thy most mighty protection both here and ever we may be preserved in body and soul through our Lord and saviour Jesus Christ Amen GRant we beseech thee almighty God that the words which we have heart this day with our outward ears may through thy grace be so graffed inwardly in our hearts that they may bring forth in us the fruit of good living to the honour and praise of thy name through Jesus Christ our Lord Amen PRevent us O Lord in all our doings with thy most gracious favour and further us with thy continual help that in all our works begun continued and ended in thee we may glorifie thy holy name and finally by thy mercy obtain everlasting life through Jesus Christ our Lord Amen ALmighty God the fountain of all wisdom which knowest our necessities before we ask and our ignorance in asking we beseech thee to have compassion upon our infirmities and those things which for our unworthy nesse we dare not and for our blindnesse we cannot ask vouchsafe to give us for the worthynesse of thy son Jesus Christ our Lord. Amen ALmighty God which hast promised to hear the petitions of them that ask in thy sons name We beseech thee mercifully to incline thine ears to us that have made now our prayers and supplications unto thee and grant that those things which we have faithfully asked according to thy will may effectually be obtained to the relief of our necessity and to the setting forth of thy glory through Jesus Christ our Lord Amen Common Prayer 1 B. of Edw. 6. T Upon the holy dayes if there be no Communion shall be said all that is appointed at the Communion untill the end of the Homily concluding with the general prayer for the whole state of Christs Church miliant here in earth and one or more of these Collects before rehearsed as occasion shall serve Upon Wednesdayes and Fridayes the English Litany shall be said or sung in all places after such form as is appointed by the Kings Majestyes Injunctions or as is or shall be otherwise appointed by his Highnesse And though there be none to Communicate with the Priest yet these dayes after the Litany ended the Priest shall put upon him a plain Alb or surplesse with a Cope and say all things at the Altar appointed to be said at the celebration of the Lords supper until after the Offertory And then shall adde one or two of the Collects afore written as occasion shall serve by his discretion And then turning him to the people shall let them depart with the accustomed blessing And the same order shall be used all other dayes whensoever the people be customably assembled to pray in the Church and none disposed to Communicate with him Common Prayer 1 B. of Edw. 6. And there shall be no Scot. Lit. publick celebration of the Lords Supper except there be a good number to Communicate with the Minister according to his discretion Likewise in Chappels annexed and all other places there shall be no celebration of the Lords Supper except there be some to Communicate with the Priest And in such Chappels annexed where the people hath not been accustomed to pay any holy bread there they must either make some charitable provision for the bearing of the charges of the Communion or else for receiving of the same resort to their Parish Church Common Prayer 1 B. of Edw. 6. And if there be not above twenty persons in the Parish of discretion to receive the Communion yet there shall be no Communion except four or three at the least Communicate with the Minister Also that the receiving of the Sacrament of the Blessed Body and blood of Christ may be most agreeable to the institution thereof and to the usage of the Primitive Church In all Cathedral
44. xiiii  g prid kl Hierome xxx Tobi. iii. iii. Tobi. iiii xv October hath xxxi dayes Sun riseth  houre vi min. 35 Psalms      falleth   v. min. 25  Morning prayer  Evening prayer        i. Lesson ii Lesson i. Lesson ii Lesson xvi A Kalend.  Remige i Exod. 6. Mark iiii Tobi. 6. i Cor. xvi v b vi No.  ii Tobi. vii v viii ii Cor. i. xiii c v. No.  iii ix vi x ii ii d iiii No.  iiii xi vii xii iii  e iii No.  v xiii viii xiiii iiii x f prid No. Faith vi Judic i ix Judic ii v  g Nonas   vii iii. x iiii vi xviii A viii Id.  viii v xi vi vii vii b vii Id. Dennis ix vii xii viii viii  c vi Id.  x ix xiii x ix xv d v Id.  xi xi xiiii xii x iiii e iiii Id.  xii xiii xv xiiii xi  f iii Id. Edward xiii xv xvi xvi xii xii g prid Id. Solin Scorpio xiiii Wisd. i. Luke vi i. Wisd. ii xiii i A Idus   xv iii vi i. iiii Galat. i.  b xvii kl Novembris xvi v ii vi ii ix c xvi kl Etheldrede xvii vii iii viii iii  d xv kl Luke Evang. xviii Eccl. li. iiii Job i. iiii xvii e xiiii kl  xix Wisd ix v Wisd. x v vi f xiii kl  xx xi vi xii vi  g xii kl  xxi xiii vii xiiii Ephes. i. xiiii A xi kl  xxii xv viii xvi ii iii b x kl  xxiii xvii ix xviii iii  c ix kl  xxiiii xix x Eccles. i. iiii xi d viii kl Crispine xxv Eccles. ii xi iii v  e vii kl  xxvi iiii xii v vi xix f vi kl Fast. xxvii vi xiii vii Phil. i. viii g v kl Simon Jude xxviii Job 24. 25 xiiii Job xlii ii  A iâ—ii kl  xxix Eccle. viii xv Eccle. ix iii xvi b iii kl  xxx x xvi xi iiii v. c prid kl Fast. xxx xii xvii xiii Colos. i. Added by King James instead of Tobi the 5. ni former Kalenders November hath xxx dayes Sun riseth houre vii min. 34 Psalms Morning prayer  Evening prayer    falleth  iiii min. 26            i. Lesson ii Lesson i. Lesson ii Lesson  d Kalend.  All Saints i Wisd 3. He. xi xii Wisd. v. Apoc. xix xiii e iiii No.  ii Eccl. xiiii Luke 18. Eccles. xv Colos ii ii f iii No.  iii xvi xix xvii iii  g prid No.  iiii xviii xx xix iiii x A Nonas   v xx xxi xxi i Thes. i.  b viii Id. Leonarde vi xxii xxii xxiii ii xviii c vii Id.  vii xxiiii xxiii xxv iii vii d vi Id.  viii xxvii xxiiii xxviii iiii  e v Id.  ix xxix John i. xxx v xv f iiii Id  x xxxi ii xxxii ii Thes. i iiii g iii Id Saint Martin xi xxxiii iii xxxiiii ii  A prid Id. Solin Sagittario xii xxxv iiii xxxvi iii xii b Idus  Brice xiii xxxvii v xxxviii i Tim. i. i c xviii kl Decembris xiiii xxxix vi xl ii iii.  d xvii kl Machute xv xli vii xlii iiii ix e xvi kl  xvi xliii viii xliiii v  f xv kl  xvii xlv ix xlvi vi xvii g xiiii kl  xviâ—i xlvii x xlviii ii Tim. i. xvi A xiii kl  xix xlix xi l. ii  b xii kl Edmund King xx li xii Barâ—c i. iii xiiii c xi kl  xxi Barnc ii xiii iii iiii iii d x kl Cicelie xxii iiii xiiii v Titus i.  e ix kl Clement xxiii vi xv Esai i. ii iii. xi f viii kl  xxiiii Esai ii xvi iii Phil. i.  g vii kl Kattharine xxv iiii xvii v Hebre. i. xix A vi kl  xxvi vi xviii vii ii viii b v kl  xxvii viii xix ix iii  c iiii kl  xxviii x xx xi iiii xvi d iii kl Fast. xxix xii xxi xiii v v. e prid kl Andrew Apostle xxx Prov. xx Acts. i. Prov. xxi vi December hath xxxi dayes Sun riseth  houre viii min. 12. Psalms      falleth   iii. min. 48.  Morning Prayer  Evening Prayer        i Lesson ii Lesson i Lesson ii Lesson  f Kalend.   i Esa. xiiii Acts ii Esai xv Hebre. vii xiii g iiii No.  ii xvi iii xvii viii ii A iii No.  iii xviii iiii xix ix  b prid No.  iiii xx xxi v xxii x x c Nonas   v xxiii vi xxiiii xi  d viii Id. Nicholas vi xxv vi vii xxvi xii xvi e vii Id.  vii xxvii vi vii xxviii xiii vii f vi Id. Concep of Ma. viii xxix viii xxx James i.  g v Id.  ix xxxi ix xxxii ii xv A iiii Id.  x xxxiii x xxxiiii iii. iiii b iii Id.  xi xxxv xi xxxvi iiii  c prid Id. Sol in Capri. xii xxxvii xii xxxviii v xii d Idus  Lucie xiii xxxix xiii xl i Pet. i. i e xix kl Tanuarii xiiii xli xiiii xlii ii  f xviii kl  xv xliii xv xliiii iii ix g xvii kl Osapientia xvi xlv xvi xlvi iiii  A xvi kl  xvii xlvii xvii xlviii v xvii b xv kl  xviii xlix xviii l ii Pet. i. vi c xiiii kl  xix li xix lii ii  d xiii kl Fast. xx liii xx liiii iii xiiii e xii kl Thomas Apost xxi Prov. 33. xxi Prov. 24. i John i. iii f xi kl  xxii Esai lv xxii Esai lvi ii  g x kl  xxiii lvii xxiii lviii iii xi A ix kl Fast. xxiiii lix xxiiii lx iiii  b viii kl Christmas xxv Esai ix Luke 22. Esai vii Tit. iii. xix c vii kl S. Steven xxvi Prov. 28. Acts 6. 7. Eccles. iiii Acts vii viii d vi kl S. John xxvii Eccles. 5. Apoca. i. Eccles. vi Apo. xxii  e v kl Innocentes xxviii Jer. xxxi Act. 25. Wisd. i. i John v. xvi f iiii kl  xxix Esai lxi xxvi Esai lxii ii John v g iii kl  xxx lxiii xxvii lxiiii iii John xiii A prid kl Silvester xxx lxv xxviii lxvi Jude i. Septuagesima before Easter ix weeks Sexagesima  viii  Quinquagesim  xii  Quadragesima  vi  Rogations after Easter v weekes Whitsunday  vii  Trinity sunday  viii  These to be observed for holy dayes and none other THat is to say All Sundayes in the yeer The dayes of the feasts of the Circumcision of our Lord
it more decent laudable and profitable to sanctifie those which the elder Apostolick and purer Church was wont to solemnize Now what those dayes were in Zanchys judgement he soon after deciphers by the Festivals of Easter Pentecost Ascension Good-Friday Christs Nativity But to turn the keen edge of this great mans testimony two places are cited from him which some would perswade are of a contrary import and fit it is we should before we leave him see the peace kept betwixt Zanchy and himself It is more agreeable with the first institution and Apostolical writings that onely one day in a week be kept holy so saith Zanchy and so I for what doth these words exhibite but barely this that in the Apostles times there is no constat of any other Christian Festival observed then the weekly onely which I conceive few will deny Again They have not done ill who have abolished all but the Lords day This is granted too for Festivals being of an adiaphorous and indifferent quality far be it from me to impute sin to them who abrogate them I speak of Magistrates impowred with the supream Authority but though I allow they have not done ill in the abolishing yet do I conceive they had done better in retaining them So that I cannot discern any material interfearing betwixt Zanchy quoted pro and con but that he is reconcileable enough both to himself and to the Doctrine of the forecited Confessions and all speaking home as to the advantage of our Churches liberty in appointing dayes and of her prudential piety in selecting these But the best reformed Churches have laid these Holy dayes aside and it is fit we conform to them Answer If the Churches here intended be as the contrivers of it administer cause of conjecture those of Geneva France Scotland Belgia it will raise a new question whether they may properly be called the best reformed Churches a question fit to be stated before they be propounded as exemplary to us To which end very proper it is that it be demonstrated to us that the advenu'es the entries the mode and way of their Reformation was agreeable to principles of Christianity that the work proceeded in a regular sober and orderly manner was not carried on by tumult sedition and Rebellion For this hath been controverted and no satisfaction given adaequate or which hath made even with all scruples Again omitting how and to examine what they did we say their several parcels of that new structure which they cry up for so rare a beauty whose symmetry and proportion in the sense of many learned and judicious men holds no conformity to the rules of Christianity They have it is feared in an odd humour of singularity abandoned the most excellent order of Bishops an order of 1500. years standing before the new fangled discipline wherein if they have done well the consequence must infallibly be that all those blessed Martyrs Confessors Fathers and others holy men of former ages did abuse the Church in preserving such a Prelacy and that Gods providence was supinely negligent and fast asleep to permit his Church all along so many Centuries to be so mis-governed To proceed they have not onely layed aside these holy-holy-dayes above specified but even the Lords day it self which our great adversaries themselves repute to be of Divine institution True it is they make it a day of publick assembling but not for sacred concernments alone No for civil also having their markets kept upon those dayes Till these obstacles be removed we hold it not just that they pretend to the title of the best reformed Churches Onely one objection more I must not fastidiously slight To which though à clarissimo ingenio occupata sunt meliora it hath been the exercise of a more learned pen I shall endeavour an answer The Objection is this many of these festivals had their rise and growth from Christians conformity to the heathenish feasts and customs which is not agreeable to Gospel principles Answer No proof being produced out of ancient monuments to strengthen this assertion it is as easily repelled as offered there is indeed reference made to Gregory the great but that Epistle being the 71. of his 9. Book speaks short The Question is matter of Fact whether actually the Christian came in place of Pagan feastivals of this Gregory affords not a syllable all he saies is onely this That Augustine the monk who was his Emissary into England desired his resolution what should be done with the Pagan Temples as also with their festivals Gregories direction in this case was this that the Temples he should convert into Churches and the Pagan festivals into Christian holy-dayes How far Augustine pursued his Masters Order there is no constat suppose it acted what was commanded then I say first the same objection lieth against our Churches also which they have urged against our festivals Secondly this is enough to confute that miserable mistake that Christmas day took it's rise from the Paganish Saturnals when certain it is that day was in observation hundreds of years before St. Gregory and for other Festivals they must rather be then supposed translated then instituted considering that Gildas speaking of the peace restored to the Church after the Dioclesian persecution gives this account of the Christians doings renovant Ecclesias ad solum usque destructas basilicas sanctorum martyrum fundant dies festos celebrant they repair the Churches demolisht to the ground they rear up monuments for the blessed Martyrs they celebrate holy-dayes This Gildas delivers who was neer a century of years Gregory his Ancient And if holy dayes were celebrated then they could not take rise from this Act of Augustines 300. years after Lastly if the Christian festivals were removed and translated to a coincidence with those of the Heathens neither was the either direction or execution too blame St. Paul in order to the Jews conversion made himself a Jew to them upon this very score he circumcised Timothy and shaved his own head at Cenchrea why might not Pauls act be a leading case to all posterity why might not Gregory and Augustine shew his act for their warrant Beleeve it if they could by this complyance cheat the Heathens of their Idolatry and cozen them to the saving of their Souls it was for ought I see a pious fraud If Gregory be thought to have adventured too far in his direction hear a Protestant of eminent note and account amongst us Learned Zanchy speaking of the Jewish feasts of Pasch Pentecost Tabernacles Jubiles c. Quis prohibet quin Ecclesia sicut Diem septimum transtulit in Dominicum sic etiam illos reliquos dies festos in alios transferre potuerit who can hinder but as the Church did translate the seventh day into the Lords day so she may also change those festivals into others Now if Zanchy be in the right as to Jewsh festivals what just cause can be shewed why
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
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 AA O Lord shew thy mercy upon us c. are canonical Scripture BB Collects why so called MOrning and Evening Prayer Prayer ought to be made as oft as occasion requireth as there is daily occasion so there must be daily prayer Our daily sins exact a daily confession our daily wants teach us as our Saviour prescribed us to say Give us this day our daily bread The Lords mercies are new every morning so should our prayers and thanksgivings be new in practice though the same in form Upon this account were the Diurnal sacrifices of the Temple upon this account did the Primitive Christians practice it sacrificia quot idie ceâ—â—bramus we daily offer sacrifices to God saith Cyyrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theodoret. Yea not only daily but twice a day at Morning and Evening according to the order of our Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome all the faithful can bear witness of this how it is observed in the Morning and Evening Service and to the same purpose d Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Morning Prayers and Hymns are continually used in the holy Church as also Evening Prayers and Hymns what these morning and evening hymns were shall be seen afterwards As for the hour of morning prayer with us it is nine in the forenoon agreeable to the Primitive practice of the Greek Church especially derived either from the miraculous descent of the holy Ghost at that hour upon the Apostles or from the Jewish custome of assembling for the performance of Religious duties at that hour their Third whereof instances there are enough in H. Scripture This in all probability of divine establishment not so I conceive the next or sixth in order of Canonical hours this being added by private devotion at which hour after dinner devout people resorted to the Temple to offer up their more pecular supplications in reference to their private and proper wants So Hannah rose up early after they had eaten in Shiloh and after they had drunk and went into the Temple and prayed unto the Lord. 1 Sam. 1. 9. whence old Eli mistook her to be drunk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Chrysostome from the heat of the day for it was about noon So the Prophet David at Morning and Evening and at high noon day will I rise up to praise thee In conformity to which the Antient Christians preserved the same observation though satisfied I am not that it was an universal practice because Clemens Alexandrinus restraineth it to some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some allot set hours for Prayers the Third Sixth and Ninth Except it shall be otherwise determined by the Ordinary c. The first Reformat on putting a positive restraint that general upon all Divine Offices to the Chorus or Quire Bucer whose judgment was called in to aid by Arch-Bishop Cranmer in order to a future Reformation of our Liturgy justly faulted it wishing quam primum corrigi that with all expedition it might be mended for Oportet ut sacra omnia Populus audiant percipiant que religione summâ Fit it is that all holy offices the people should both hear and minde with all possible devotion and this they could not doe in such Churches where the high Altars were disposed very distant from the Nave or Body of the Church by the interposition of a Belfrey as in many places it happened Thereupon in the next Liturgy order was given for the service to be used in such places of the Church c. as the people might best hear And if controverted the Ordinary to determine the place Now the last Reformers in Q. Elizabeth her time observing that in many Churches the edification of the people might be secured and the ancient practice observed restored the service to its former station leaving notwithstanding an overruling power in the Ordinary to dispose it otherwise if he saw just cause so to doe Whereby it appeareth that the Bishops lately enjoyning the service to be said at the holy Table or in the Chancel did not innovate but held to the Rubrick and that the officiating in the Desk was a swerving from the rule unless where it was able to shew Episcopal dispensation expresly to warrant it And the Chancels shall stand as they have done In the beginning of the Reformation under King Edward the 6. his Reign Altars were taken down upon good and godly consideration as King Edwards Letter to Bishop Ridley imports But as there is no constat that all altars were then taken down for the letter speaketh but of most part not of all the Churches in the Realm so is it dubious whether they were taken down by publick order or popular tumult for the consideration might be good and Godly yet the way of proceeding therein not approvable But taken down they were and by way of concomitancy probably in many places the steps of ascent were levelled also set so as some were notwithstanding left in their former state about which much strife and contention arising in several places some eager to pull them down others as earnest to continue them The wisdom of the Church interposeth to part the fray ordering in this Rubrick no alteration to be attempted therein which notwithstanding the people in the begining of Queen Elizabeth her Reign began to be unquiet again in this particular so as she was enforced to restrain them by a new order in these words Also that the Steps which be as yet at this day remaining in any our Cathedral Collegiate or Pâ—rish Churches be not stirred nor altered but be suffered to continue And if in any Chancel the steps be transposed that they be not erected again but that the place be decently paved By which words evident it is Authority had no designe to end the dispute by closing with either party but by stating things in their present posture The minister shall use such Ornaments c. In the latter end of the Act for uniformity there was reserved to the Queen a power to make some further order with the advice of her Commissioners c. concerning Ornaments for Ministers but I do not finde that she made any use of that Authority or
prayers of God would take up much more of the Lords day then in most places they do as Master Baxter saith very well As for this Doxology so often repeated in the service of our Church cause there is to think it very ancient and of much elder standing then the Councel of Nice St. Basil derives it very high citeth Irenaeus for the use thereof calleth it antiquam vocem a phraâ—e of great antiquity And doubtlesse so it is for Justine mentions it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorifying the Father the Son and the holy Ghost without a sound Confession of the Trinity is not enough to save us So also Clemens Alexandinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorifying the Father onely and the Son with the holy Ghost And in all probability to this had Tertullian regard where interpreting that of the prophet Malachi Incense shall be offered and a pure offering he gives his sense of it thus by id est Gloriae relatio Benedictio Hymni the giving Glory to God the blessings and Hymnes Truth it is there might in the former times be some small syllabical difference in the rehearsing of it some thus Glory be to the Father by the Son in the holy Ghost some thus Glory be to the Father and the Son with the holy Ghost as Irenaeus in St. Basil others as we use it now in which diversity there was certainly nothing either intended ill towards the truth or which could be directly drawn into ill construction but when about the time of the Nicene Councel the Arrians began to sow their seeds of heresie touching the inequality of the three Persons and the better to colour their pretences sheltered themselves under the protection of the Doxology the Father by the Son in the holy Ghost formerly used to which they constantly adhered hereupon the Councel of Nice to avoid all occasion of future question held her self to that form which came nighest to the form of Baptisme composed by our Saviour and the Doctrine of Christian faith prescribing it to be punctually observed by all such as were of the Orthodox party So that the Church being then split into two divisions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and form of Doxology used by ether side because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and note of distinction from the other Now whereas it may be urged out of Philostorgius that Flavianus first brought it into use if the Author may not be questioned as partial being an Arrian yet may he be interpreted to speak in reference to Antioch onely And whereas St. Hierom hath been currantly delivered to be the Author and composer of the second verse As it was in the beginning c. the story of Leontius his cunning pronouncing of onely the end of that versicle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. world without end in an audible tone is evidence to the contrary that Leontius being contemporary with Athanasius and both long before Jerom. And from Easter to Whitsunday Hallelujah The fifty dayes between Easter and Whitsunday were dayes of excessive joy in the primitive Church in honour of our Saviours Resurrection and were in some particulars observed with equal solemnity to the Lords day as in not fasting not kneeling chanting this Angelical Hallelujah upon these dayes which last was retained by our first Reformers as a mark of honour fixt upon them In the Scotch Liturgy by way of responce is added The Lords name be praised more in compliance to exemplary usage then in advantage of the sense which is compleat enough without it for the Allocution of praise ye the Lord hath no implied reference to any such return from the people but onely regardeth the subsequent Psalm for as let us pray is usually premised to incite intention to an ensuing prayer with the same congruity is praise ye the Lord assigned as an impressive invitatory to a following Hymn calling upon the people to joyn not not onely mentally but vocally by way of alternate response after the Priest Then shall be said or sung this Psalm Such also was the mode in St. Basils time Ab oratione surgentes ad Psalmodiam instituuntur i. e. Rising from prayers they the Assembly fall to singing of Psalmes O come let us sing c. This is not to say properly the Invitatory but the Invitatory Psalm so called because it comprehends the Invitatory for the Invitatory it self is onely the verse O come let us worship and fall down and kneel before the Lord our maker which was in the Church of Rome often no lesse then six times repeated by the Priest at certain closes and Periods of this Psalm and as oft returned by the people which our Reformers judging to be a vain Tautology thought fit to omit it appointing the venite to be without the Invitatory The Original of this Invitatory was at first of valuable consideration For you must know that anciently as appeareth out of Chrysostome before the Congregation was compleat and fully assembled the usage was to entertain the time with singing of Psalms where of this was the chief And Durandus who lived about the 400 years since tells us it was then the fashion in some Churches for the people who lay in expectation of the morning Service as soon as they heard this Psalm once began presently they all hasted into the Church Then shall follow certain Psalmes Concerning the dividing of the Psalmes into certain portions for every day I have spoke before Then shall be read two Lessons In the Romish Church there are usually appointed nine Lessons whereof the three first are commonly out of the Epistles the three next are short extracts out of the Homilies and Sermons of the Fathers the seventh is almost constantly out of the Gospel next which followeth ashred of a homily out of the Fathers which supplieth the place of the Sermon in more ancient times and is a short exposition upon the Gospel then two Lessons taken out of some antient writer Therefore in the first injunctions of Edw. the 6. elder by a year then the first Liturgy it is appointed that in order to the reading of the Epistles and Gospels and one Chapter in the New Testament in English when nine Lessons should be read in the Church three of them shall be omitted and left out with their Responds The reading of Lessons out of the Old as also out of the New-Testament is in a punctual imitation of the Ancient Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Justine Martyr i. e. the Commentaries of the Apostles and writings of the Prophets are read as the time permits These Lessons except before excepted are not left arbitrary but either to be appointed by the Kalendar or by the Table of proper Lessons the first for Ordinary and work-dayes the second for Festivals And such also was the Primitive Custom Audistis Librum legi Job saith Ambrose qui solemni munere est decursus tempore you have
others appropriated to dayes of solemn celebration or dispersed abroad in the several offices of our Church are for the greater part borrowed from the Sacramentary of Gregory the great and where others are omitted it is upon this account because they conteined something edifying towards the invocation of Saints CHAP. IIII. An order for Evening prayer Throughout the Year Scotch Lit. After the sentences Exhortation Confession and Absolution as is appointed at Morning Prayer the Presbyter shall say or sing The priest shall say OUR father which art in heaven hallowed be thy name 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 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 Glory be to the Father and to the Son c. As it was in the beginning is now c. Praise ye the Lord. Answer Scot. Lit. The Lord be praised Then Psalms in order as they be appointed in the Table for Psalmes except there be proper Psalms appointed for that day Then a Lesson of the old Testament as is appointed likewise in the Kalender except there be proper Lessons appointed for that day After that Magnificat in English as followeth MY soul doth magnifie the Lord c. Luke 1. Glory be to the Father and to the Son c. As it was in the beginning is now c. Or else this Psalm OSing unto the Lord a new song Psalm 98. Glory be to the Father and to the Son c. As it was in the beginning is now c. Then a Lesson of the new Testament And after that Nunc dimittis in English as followeth LOrd now lettest thou thy servant depart in peace according to thy word c. Glory be to the Father and to the Son c. As it was in the beginning is now c. Or else this Psalm GOd be merciful unto us c. Psalm 47. Glory be to the Father and to the Son and to the holy Ghost As it was in the beginning is now and ever shall be world without end Amen The Common Prayer 1. B. of Edw. 6. Then shall follow the Creed with other Prayers as is before appointed at Morning Prayer after Benedictus And with three Collects First of the day The second of peace Third for aid against all perils as hereafter followeth Which two last Collects shall be dayly said at Evening prayer without alteration Then the suffrages before assigned at Mattins the Clerk kneeling likewise with three Collects c. The second Collect at Evening Prayer O God from whom all holy desires all good counsels and all just works do proceed give unto thy servants that peace which the world cannot give that both our hearts may be set to obey thy commandments and also that by thee we being defended from the fear of our enemies may passe our time in rest and quietnesse through the merits of Jesus Christ our Saviour Amen The third Collect for aid against all perils LIghten our darkness we beseech thee O Lord and by thy great mercy defend us from all perils and dangers of this night for the love of thy onely Son our Saviour Jesus Christ. Amen Scot. Lit. Then shall follow the prayer for the Kings Majesty with the rest of the Prayers at the end of the Letany to the Benediction Common Prayer 1 B. of Edw. 6. In the Feasts of Christmas the Epiphany St. Mathy Easter the Ascension Pentecost St. John Baptist. St. James St. Bartholomew St. Matthew St. Simon and Jude St. Andrew and Trinity Sunday shall be sung or said immediately after Benedictus this confession of our Christian faith Scot. Lit. the Presbyter and all the people standing In the Feasts of Christmas the Epiphany Easter Ascension Penrecost and upon Trinity Sunday shall be sung or said immediately after Benedictus this confession of our Christian faith WHosoever will be saved before all things it is necessary that he hold the Catholick faith Which faith except every one do keep holy and undefiled without doubt he shall perish everlastingly And the Catholick faith is this that we worship one God in trinity and Trinity in unity Neither confounding the persons nor dividing the substance For there is one person of the Father another of the Son and another of the holy Ghost But the Godhead of the Father of the Son and of the holy Ghost is all one the glory equal the majesty coeternal Such as the Father is such is the Son and such is the holy Ghost The Father uncreate the Son uncreate and the holy Ghost uncreate The Father incomprehensible the son incomprehensible and the holy Ghost incomprehensible The Father eternal the son eternal and the holy Ghost eternal And yet they are not three eternals but one eternal As also there be not three incomprehensibles not three uncreated but one uncreated and one incomprehensible So likewise the Father is almighty the son almighty and the Holy Ghost almighty And yet they are not three almighties but one almighty So the Father is God the son is God and the holy Ghost is God And yet are they not three Gods but one God So likewise the father is Lord the son Lord the holy ghost Lord. And yet not three Lords but one Lord. For like as we be compelled by the Christian verity to acknowledge every person by himself to be God and Lord So are we forbidden by the Catholick Religion to say there be three Gods or three Lords The Father is made of none neither created nor begotten The son is of the Father alone not made nor created but begotten The holy Ghost is of the father and of the son neither made nor created nor begotten but proceeding So there is one father not three fathers one son not three sons one holy Ghost not three holy Ghosts And in this Trinity none is afore or after other none is greater or lesse then other But the whole three persons be coeternal together and coequal So that in all things as is aforesaid the Unity in Trinity and the Trinity in Unity is to be worshipped He therefore that will be saved must thus think of the Trinitie Furthermore it is necessary to everlasting salvation that he also beleeve rightly in the incarnation of our Lord Jesus Christ. For the right faith is that we beleeve and confesse that our Lord Jesus Christ the son of God is God and man God of the substance of the father begotten before the worlds and man of the substance of his mother born in the world Perfect God and perfect man of a
reasonable soul and humane flesh subsisting Equal to the Father as touching his Godhead and inferiour to the father touching his manhood Who although he be God and man yet he is not two but one Christ. Due not by conversion of the Godhead into flesh but by taking of the manhood into God Due altogether not by confusion of substance but by unitie of person For as the reasonable soul and flesh is one man so God and man is one Christ. Who suffered for our salvation desâ—â—nded into hell rose again the third day from the dead He ascended into heaven he sitteth on the right hand of the father God almighty from whence he shall come to judge the quick and the dead At whose coming all men shall rise again with their bodies and shall give account for their own works And they that have done good shall go into life everlasting and they that have done evil into everlasting fire This is the Catholick faith which except a man beleeve faithfully he cannot be saved Glory be to the father and to the Son c. As it was in the beginning is now c. ⧠Thus endeth the order of Morning and Evening Prayer through the whole year Here followeth the Letany to be used upon Sundayes Wednesdayes and Fridayes and at other times when it shall be commanded by the ordinary Scotch Lit. and without omission of any part of the other dayly service of the Church on those dayes O God the father of Heaven have mercy upon us miserable sinners O God the father of heaven have mercy upon us miserable sinners O God the son redeemer of the world have mercy upon us miserable sinners O God the son redeemer of the world have mercy upon us miserable sinners O God the holy Ghost proceeding from the father and the son have mercy upon us miserable sinners O God the holy Ghost proceeding from the father and the son have mercy upon us miserable sinners O holy blessed and glorious Trinity three persons and one God have mercy upon miserable sinners O holy blessed and glorious Trinity three persons and one God have mercy upon us miserable sinners Remember not Lord our ofâ—ences nor the offences of our forefatheres neither take thou vengeance of our sins spare us good Lord spare thy people whom thou hast redeemed with thy most pretious blood and be not angry with us for ever Spare us good Lord. From all evil and mischief from sin from the crafts and assaults of the Devil from thy wrath and from everlasting damnation Good Lord deliver us From all blindnesse of heart from pride vain glory and hypocrisy from envie hatred and malice and all uncharitablenesse Good Lord deliver us From fornication and all other deadly sin and from all the deceits of the world the flesh and the Divel Good Lord deliver us From lightening and tempest from plague pestilence and famine from battel and murther and from suddain death Good Lord deliver us From all sedition and privy conspiracy 1. 2. B. of Edw. 6. from the tyranny of the Bishop of Rome and all his detestable enormities from all false doctrine and heresie from hardnesse of heart and contempt of thy word and commandement Good Lord deliver us By the mystery of thy holy incarnation by thy holy nativity and circumcision by thy baptisme fasting and temptation Good Lord deliver us By thy agony and bloody sweat by thy cross and passion by thy precious death and burial by thy glorious resurrection and ascension and by the coming of the holy Ghost Good Lord deliver us In all time of our tribulation in all time of our wealth in the hour of death and in the day of judgement Good Lord deliver us We sinners do beseech thee to hear us O Lord God and that it may please thee to rule and govern thy holy Church universally in the right way We beseech thee to hear us good Lord. That it may please thee to keep and strengthen in the true worshipping of thee in righteousnesse and holinesse of life thy servant our most gracious King and governour We beseech thee to hear us good Lord. That it may please thee to rule his heart in thy faith fear and love and that he may evermore have affiance in thee and ever seek thy honour and glory We beseech thee to hear us good Lord. That it may please thee to be his defender and keeper giving him the victory over all his enemies We beseech thee to hear us good Lord. That it may please thee to illuminate all Bishops Pastours and ministers of the Church with true knowledge and understanding of thy word and that both by their preaching and living they may set it forth and shew it accordingly We beseech thee to hear us good Lord. That it may please thee to endue the Lords of the Councel and all the Nobility with grace wisdome and understanding We beseech thee to hear us good Lord. That it may please thee to bless and keep the Magistrates giving them grace to execute justice and to maintain truth We beseech thee to hear us good Lord. That it may please thee to bless and keep all thy people We beseech thee to hear us good Lord. That it may please thee to give to all nations unitie peace and concâ—rd We beseech thee to hear us good Lord. That it may please thee to give us a heart to love and dread thee and diligently to live after thy Commandements We beseech thee to hear us good Lord. That it may please thee to give to all thy people increase of grace to hâ—aâ— meekly thy word and to receive it with pure affection and to bring forth the fruits of the spirit We beseech thee to hear us good Lord. That it may please thee to bring into the way of truth all such as have erred and are deceived We beseech thee to hear us good Lord. That it may please thee to strengthen such as do stand and to comfort and help the week hearted and to raise up them that fall and finally to beat down Satan under our feet We beseech thee to hear us good Lord. That it may please thee to succour help and comfort all that be in danger necessity and tribulation We beseech thee to hear us good Lord. That it may please thee to preserve all that travel by land or by water all women labouring of child all sick persons and young children and to shew thy pitiâ— upon all prisoners and captives We beseech thee to hear us good Lord. That it may please thee to defend and provide for the fatherless children and widdews and all that be desolate and oppressed We beseech thee to hear us good Lord. That it may please thee to have mercy upon all men We beseech thee to hear us good Lord. That it may please thee to forgive our enemies persecutors and slanderers and to turn their hearts We beseech thee to heare us good Lord. That it may please thee to give and
mentioned in the Clementine constitution and which answereth in substance to our Prayer for the whole state of Christs Church for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Catholick Collect as it is stiled in the old Liturgies which was a prayer for the Catholick Church was essentially the same with ours in the Communion office and differed in fashion onely being rehearsed Litany wise Part of that prayer so far as may conduce to make good my Title or may declare the Alliance of that service with our Litany I shall here subjoyn and the rather because to my apprehension those ancient constitutions have not many parcells of farther extraction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us pray for the Church and for the people  Let us pray for the whole order of Bishops for all Presbyters for all Deacons and ministers of Christ and for the whole family of the Church that God would preserve and keep them  Let us pray for Kings and all in high places that under them being peaceably and quietly governed we may spend our dayes in all godlinesse and honesty  Let us pray for our brethren afflicted with sicknesse that the Lord would please to free them from their diseases and restore them in perfect health to his Church  Let us pray for those that sail by water or travail by land  Let us pray for those that are condemned to mines to banishment to imprisonment and bonds for the name of the Lord.  Let us pray for those that are oppressed  Let us pray for those that persecute us for the Lords sake that he would abate their rage and confound all their devices against us  Let us pray for all those that erre are deceived that God would bring them into the way of truth  Let us pray for all widdows orphaâ—s  Let us pray for seasonable temperate weather that we may receive the fruits of the Earth As for the so frequent repetition of Lord have mercy upon us In all probability Christianity did not devise it new but imitated elder patterns I mean that mode of the 136. Psalm where for his mercy endureth for ever is iterated no lesse then 27. times and which versicle was used Litany-wise that is returned by the people in the service of the Temple as is evident 1 Chron. 16. 41. 2 Chron 9. 13. The gesture proper to this service must be kneeling This is manifest by the Rubrick belonging to Commination where the Litany is appointed to be read after the accustomea manner implying thereby both the place and posture formerly used Now the accustomed place was the midst of the Church and the accustomed posture was kneeling for so was it appointed in the Queens Injunctions and in those of Edward the sixt the Priests shall kneel in the midst of the Church and sing or say plainly and distinctly the Litany Indeed what fitter posture can there be then kneeling Excellently saith St. Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is fit that he who applies himself to prayer should put on the outward garb and deportment as well as the inward minde of a supplicant what scheam sutes a supplicant better then lowly kneeling and can we kneel too low at such supplications as these The motions of the body ought to keep pace with the affections of the Soul when this is most transported with Zeal the members of the body must move at the same rate the higher the spirit soares in Prayer the lower falls the body When our Saviour prayed in the Garden his first posture was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling upon his knees Luk. 22. 41. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being brought to his agony and to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more ardently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cast himself prostrat upon his face Matth 26. 39. Now if the Litany be as certainly it is our most fervent resort to God fit it is it should be made in the most significant that is in the lowest posture of supplication As for the exceptions made against this Litany they are so few and so contemptible as I disdain to honour them with a reply and shall end in this true character of it That in all concernments so excellently is it contrived in accommodation to our general wants so full of Christian Rhetorick and pious Raptures as it justly deserves to be accounted a noble parcel of our Liturgy Nor can all the cavils of malevolent spirits ballance the honour it hath acquired abroad For Gilbertus Cognatus a German and Amanuensis to the famous Erasmus very neer an ICO years since under this title Litania veteris Ecclesiae the Litany of the Ancient Church presents us with a form precisely the same with ours as then established by Act of Parliament On Wednesdayes and Fridayes These were in the Primitive times dayes of Solemn assemblies in imitation of the Jewish practise I fast twice a week â—aid the Pharisee Luke 18. 11. and the Christians did disdain to be short of them in what might promote the honour of God The reason given why these two dayes were chosen is because on the one Wednesday Judas conspired to betray his Master and our Saviour Christ and on the other Friday he suffered death upon the Crosse. And this is that which Clemens Alexandrinus intendeth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. he knows the mystical sense of those dayes the fourth and the Parasceve and he is the first Greek Author wherein it occurreth unlesse we will resort to those constitutions of the Apostles recorded by Epiphanius whence he borroweth so much and to which in all probability he referreth where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles ordained that there should be sacred conventions on the Wednesdayes and Fridayes Nor was this observation peculiar to the Greek Church for Tertullian expresly mentions stationes Quartae sextae feriae the stations of the fourth and sixt day of the week The very nomination of these dayes may be enough against all contenders to decipher to us what this Ancient meant by stations viz. dayes of humiliation and the context of the place will not hear of any other construction where pleading hard for Montanus against the Catholick Church in the point of Fasts he appeals to her self whether the Apostles did ever yoke her to any such observances and whether the dayes she hath assigned for those intents were not of her arbitrary choice so that it being indisputably evident that the Father here intended dayes of humiliation I cannot think it probable though very learned men have so opined that the word should be capable elsewhere in this Author of a sense diametrically opposite or that it should import dayes of the highest Festivity and rejoycing For where he saith Similiter de stationum Diebus non putant plerique sacrificiorum orationibus interveniendum quod statio solvenda sit accepto corpore Domini Ergo
devotum Deo obsequium Eucharistia resolvit an magis obligat nonne solemnior erit statio tua si ad aram Dei steteris Accepto corpore Domini reservato utrumque salvum est participatio beneficii executio officii So also of dayes of Station many think they must then forbear to come to the prayers of the sacrifices because the station is to be dissolved by the receiving of the body of the Lord what then doth the Eucharist countermand the duty due to God doth it not rather oblige us to it Shall not thy station be the more solemn if performed before Gods Altar the Body of our Lord being taken and reserved both are secured the participation of his blessed Son and the discharge of the duty Here I say some understand by Stations those dayes viz. All Sundayes of the year and all the interval between Easter and Pentecost on which according to primitive custome it was not permitted to kneel at prayers and these dayes were noted as of singlar contrariety to Humiliation The custom is acknowledged and so also is it that statio properly signifieth standing but both these concessions will be improved no further but onely to render their interpretation a specious fallacy For to my reading statio is never by any Author of those early ages applied in reference to that custom not in Tertullian I am certain no not withstanding his ad aram Dei steterts For not to reinforce the absurdity of one word denoting in the same Author two things so contradictory as fasting and feasting Tertullian tells us statio is of military extraction de miluari exemplo nomen accipit it borroweth its name from military example if so then not derived from the pretended custome of standing Now the military mode was this so many Souldiers were ordered to be upon the respctive guards there were they to continue compleatly armed and on horse-back ready to receive any impression of an assaulting enemy in that posture were they to abide anciently from morning to night until Paulus Aemylius observing it to be to great a burthen both for horse and man appointed these gards should at noon be relieved with fresh both men and horses Now because according to the martial discipline none was permitted to depart the gard until the time presixt Christians who on the dayes of Humiliation tied themselves as strictly to Religious duty did aptly enough impose upon those dayes the name of Stations And this will conclude sufficiently for the figurative against the proper sense of Stations Further to illustrate Tertullian by Tertullian elsewhere remonstrating the mischievous consequences of unequal yokes where a Christian woman marcheth with an Infidel â—e delivereth himself thus Si statio facienda sit maritus eo Die conducat ad Balnea si jejunia observanda sunt maritus cadem die convivium exerceat If a station be to be kept the husband may the same day lead her to the Baths If a solemn fast must be observed the husband may the same day make a feast where statio must necessarily denote a day of Humiliation For Tertullians designe is to shew that the Church and the Husband may be at crosse purposes and to command things contrary to each other And the Bath being as the mode was then applied to Luxury was as opposite to humiliation as a feast to a fast But here it seemes say some Tertullian did not consider both these under a real identity but as different things for else one instance would have served To which I answer true it is Tertullian doth somewhat distinguish them the difference being this that stations signified the lesse and jejunia the more solemn fasts these continued from morning to night and they onely to the ninth hour or three in the after-noon whence it is that Tertullian calls them in a scoff stationum semi-jejunia Half-fasted stations Having thus I hope made a clear prospect into Tertullians dark minde in reference to these stations the construction of the former passage is very facile viz. That whereas many were scrupulous of coming to the Eucharist upon wednesdayes and Fridays lest the receiving of the Elements should prove a breaking of their Fasts which were to be continued untill three in the after-noon Tertullian tells them they were in the wrong and that the Eucharist is so far from dissolving the duty of Fasting as it makes the work more valuable in Gods sight But if they would not credit him then there is another expedient will salve both sores viz. The taking of the Body and reservation of it to be eaten at home ante omnem cibum Fasting as he in the same book doth hint whereby neither the Fast will be interrupted nor the other duty neglected To forgive our enemies c. Amongst all the inordinate lusts of our corrupt nature no one is so unreformable so obstinate so stubborn as hatred and therefore our Saviour at his Sermon upon the mount that excellent summary of Christian institution administreth more expressly towards the mortification of this immortal passion Blesse them that curse you a precept whereby the keen edge of revenge is not onely blunted but turned the contrary way A precept by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and additional explication of the fift Petition of the Lords prayer For lest we should imagin the whole duty of charity towards our neighbour lodged in a bare remission of the injury and an indisposition to revenge he extends his discipline to an higher pitch commanding us not onely to forgive our enemies but to love them yea to blesse i. e. to wish all the good we can to those which curse us for seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are put heare as termes contradistinct as Grotiâ—s hath noted aright and seeing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never doth nor considering the simples whereof it is composed can import any malediction but what is attended with imprecation and cursing I cannot conceive so meanly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place to think with this learned man it implieth no more but benignis verbis compellare to Speak our Execrators fair but that it intendeth a serious praying for an accumulation of all blessings upon them so I am sure did the Primitive Fathers understand it For in the prayer for all states which was their Litany and very neer resembleth ours one Petition was for those that hate us and persecute us as is evident by the Constitutions ascribed to Clemens which I the more confidently rely upon because Justin martyr tells Trypho the Jew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For you and all men whatsoever who are maliciously minded against us we send forth our Prayers This I cannot but note in recommendation of our Churches Charity in this Petition towards the great enemies of her Religion she Praying in this excellent and solemn form even for those who do as solemnly curse her The Jews first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Execrating
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
first Communion O sing unto the Lord a new song c. Psal. 98. Glory be to the Father c. As it was in the beginning c. The Collect. GOd which makest us glad with the yearly remembrance of the birth of thy onely son Jesus Christ grant that as we joyfully receive him for our Redeemer so we may with sure confidence behold him when he shall come to be our Judge who liveth and reigneth c. The Epistle The grace of God that bringeth salvation Tit. 2. verse 11. to the end The Gospel And it chanced in those dayes c. Lu. 2. to verse 15. E At the second Communion O Lord our Governour c. Psalm 8. The Collect. ALmighty God which hast given us thy onely begotten son to take our nature upon him â— this day to be born of a pure virgin Grant that we being regenerate and made thy children by adoption and grace may dayly be renued by thy holy spirit through thâ— same our Lord Jesus Christ who liveth and reigneth with thee c. The Epistle God in times past diversly Heb. 1. verse 1. unto verse 13. The Gospel In the beginning was the word Joh. 1. verse 1. unto verse 15. 1. B. of Edw. 6. Proper Psalms and Lessons at Even-song 89. The first Lesson Esay 7. God spake once again c. to the end Psalm 110. Â 132. Â The second Lesson Tit. 3. The kindness and love c. unto foolish questions F St. Stevens day at Mattens 1. B. of Edw. 6. The second Lesson Act. 6. 7. Stephen full of faith c. unto and when 40. years At the Communion Why boastest thou thou Tyrant Psal. 3. Glory be to the Father c. As it was in the Beginning c. The Collect. GRant us O Lord to learn to love our enemies by the example of thy martyr S. Steven who prayed for his persecutors to thee which livest c. Then shall follow the Collect of the Nativity which shall be said continually unto Newyears day Scot Lit. But instead of these words and this day to be born the Presbyter shall say at this time to be born The Epistle And Stephen being full of the holy Ghost Act. 7. verse 55 unto the end The Gospel Behold I send unto you Prophets Mat. 23. verse 34. unto the end 1. B. of Edw. 6. The second Lesson at Evensong Acts 7. And when 40. years were expired unto Stephen full of the holy Ghost St John Evangelist's day 1. B. of Edw. 6. at Mattens The second Lesson Apoc. 1. unto the end At the Communion In the Lord put I my trust c. Psal. 11. Glory be to the Father c. As it was in the beginning c. The Collect. MErcyfull Lord we beseech thee to cast thy bright beams of light upon thy Church that it being lightened by the doctrine of thy blessed Apostle and Evangelist John may attain to thy everlasting gifts through Jesus Christ our Lord Amen The Epistle That which was from the beginning 1 John 1. verse 1. unto the end The Gospel Jesus said unto Peter John 21. verse 19. unto the end 1. B. of Edw. 6. at Evensong the second Lesson Apoc. 22. unto the end The Innocents day 1. B. of Edw. 6. at Mattens The first Lesson Jer. 31. unto moreover I heard Ephraim At the Communion O God the heathen are come c. Psal 29. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God whose praise this day the young Innocents thy witnesses have confessed and shewed forth not in speaking but in dying mortifie and kill all vices in us that in our conversation our life may express the faith which with our tongues we do confesse through Jesus Christ our Lord. The Epistle I looked and lo a Lamb Apoc. 14. verse 1. unto verse 6. The Gospel The angel of the Lord appeared Mat. 2. verse 13. unto verse 19. The Sunday after Christmas day 1. B. of Edw. 6. I will lift mine eyes up to the hills c. Psal. 121. Glory be to the Father c. As it was in the beginning c. The Collect. Almighty God which hast given c. As upon Christmas day The Epistle And I say that the hire Galat. 4. verse 1. unto verse 8. The Gospel This is the Book of the generation Matth. 1. verse 1. unto the end The Circumcision of Christ. 1. B. of Edw. 6. At Mattens The first Lesson Gen. 17. unto the end The second Lesson Rom. 2. unto the end G At the Communion I was glad when they said unto me c. Psalm 122. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which madest thy blessed son to be circumcised and obedient to the law for man grant us the true circumcision of the spirit that our hearts and all our members being mortified from all wordly and carnal lusts may in all things ovey thy blessed will through the same thy son Jesus Christ our Lord. The Epistle Blessed is that man to whom Rom. 4. verse 8. unto verse 15. The Gospel And it fortuned Luk. 2. verse 15. unto verse 22. 1. B. of Edw. 6. at Evensong The first Lesson Deut. 10. And now Israel unto the end The Second Lesson Colos. 2. unto the end Omitted in the 1. B. of Edward 6. If there be a Sunday between the Epiphany and the Circumcision then shal be used the same Collect Epistle and Gospel at the Communion which was used upon the day of Circumcision Scot. Lit. so likewise upon every other day from the time of the Circumcision to the Epiphany H. The Epiphany 1. B. of Edw. 6. at Mattens The first Lesson Esay 60. unto the End The second Lesson Luke 3. and it fortuned unto the end At the Communion O sing unto the Lord a new song c. Psalm 96. Glory be to the Father c. As it was in the beginning c. The Collect. O God which by the leading of a star diddest manifest thy onely begotten son to the Gentiles mercifully grant that we which know thee now by faith may after this life have the fruition of thy glorious God head through Christ our Lord. The Epistle For this cause I Paul Ephes. 3. verse 1. unto verse 13. The Gospel When Jesus was born Matth. 2. verse 1. unto ver 13. 1. B. of Edw. 6. At Evensong The first Lesson Isai. 49. unto the end The second Lesson John 2. After this he went down to Capernaum unto the end The first Sunday after the Epiphanie 1. B. of Edw. 6. How long wilt thou forget me c. Psal. 13. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee mercifully to receive the prayers of thy people Which call upon thee and grant that they may both perceive and know what things they ought to do and also have grace and power faithfully to
fulfil the same through Jesus Christ our Lord. The Epistle I beseech you therefore brethren Rom. 12. ver 1. unto ver 6. The Gospel The father and mother of Jesus Luk. 2. verse 41. unto the end The second Sunday after the Epiphany 1 B. Edw. 6. The fool hath said in his heart c. Psal. 14. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and everlasting God which â—ost govern all things in heaven and earth mercifully hear the supplications of thy people and graunt us thy peace all the dayes of our life The Epistle Seeing that we have divers gifts Rom. 12. ver 6. unto ver 16. The Gospel And the third day was there Joh. 2. verse 1. unto ver 12. The third Sunday after the Epiphany 1 B. of Edw. 6. Lord who shall dwell in thy tabernacle c. Psal. 15. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and everlasting God mercifully look upon our infirmities and in all our dangers and necessities stretch forth thy right hand to help and defend us through Christ our Lord. The Epistle Be not wise in your own opinions Rom. 12. verse 16. unto the end The Gospel When he was come down Matth. 8. verse 1. to verse 14. The fourth sunday after the Epipiphany 1. B. Edw. 6. Why do the Heathen so furiously rage together c. Psal. 2. Glory be to the father c. As it was in the begining c. The Collect. GOd which knowest us to be set in the midst of so many and great dangers that for mans â—railnesse we cannot alwayes stand uprightly grant to us the health of body and soul that all those things which we suffer for sinne by thy help we may well passe and overcome through Christ our Lord. The Epistle Let every soul submit himself Rom. 13. verse 1. unto ver 8. The Gospel And when he entred into a ship Mat. 8. verse 23. unto the end The fifth Sunday after the Epiphanie 1. B. of Edward 6. The Lord hear thee in the day of thy trouble c. Psal. 20. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee to keep thy Church and houshold continually in thy true religion that they which no leau only upon hope of thy heavenly grace may evermore be defended by thy mighty power through Christ our Lord. The Epistle Put upon you as the elect of God Colos. 3. verse 12. unto verse 18. The Gospel The kingdom of heaven Mat. 13. verse 24. unto ver 31. The 6. Sunday if there be so many shal have the Psalm Collect Epistle and Gospel that was upon the fift Sunday The Sunday called Septuagesima 1 B. of Edw. 6. The Lord is my Shepheard c. Psal. 23. Glory be to the Father c. As it was in the beginning c. The Collect. OLord we beseech thee favourably to hear the prayers of thy people that we which are justly punished for our offences may be mercifuly delivered by thy goodnesse for the glory of thy name through Jesus Christ our Saviour who liveth and reigneth world without end The Epistle Perceive ye not how that they which 1 Cor. 9. 24. ver 24. unto the end The Gospel The kingdom of heaven is like Mat. 20. verse 1. unto ver 17. The Sunday called Sexagesima 1 B. of Edw. 6. The earth is the Lord c. Psal. 24. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd God which seest that we put not our trust in anything that we do mercifully grant that by thy power we may be defended against all adversitie through Jesus Christ our Lord. The Epistle Ye suffer fooles gladly 2 Cor. 11. verse 19 unto ver 32. The Gospel When much people were gathered Lu. 8. verse 4. unto verse 16. The Sunday called Quinquagesima 1 B. of Edw. 6. Be thou my judge O Lord c. Psal. 26. Glory be to the Father c. As it was in the beginning c. The Collect. O Lord which doest teach us that all our doings without charity are nothing worth send thy holy ghost and powre into our hearts that most excellent gift of charity the very bond of peace and all vertues without the which whosoever liveth is counted dead before thee grant this for thy onely son Jesus Christs sake The Epistle Though I speak with tongues of men 1 Cor. 13. verse 1 unto the end The Gospel Jesus took unto him the twelve Mat. 4. verse 31. unto the end I. The first day of Lent 1 B. of Edw. 6. O Lord rebuke me not in thine indignation Psal. 6. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and everlasting God which 〈◊〉 nothing that thou hast 〈◊〉 and dost forgive the sinns of all them that be penitent create and make in us new conâ—ritâ— hearts that we worthily lamenting our sins and knowledging our wretchednesse way obtain of theâ— the God of all mercy perfect remission and forgivenesse through Jesus Christ. The Epistle Turn you unto me with Joel 2. verse 12. unto ver 18. The Gospel When ye fast be not sad Matth. 6. verse 16. unto ver 22. The first Sunday in Lent 1 B. of Edw. 6. Blessed is he whose unrighteousnesse is forgiven c. Psa. 32. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd which for our sake didst fast forty dayes and forty nights give us grace to use such abstinence that our flesh being subâ—tied to the spirit we may ever obey thy godly motions in righteousnesse and true holinesse to thy honour and glory which livest and raignest c. The Epistle We as helpers exhort you 2 Cor. 6. verse 1. unto verse 11. The Gospel Then was Jesus led away Luk. 18. verse 1. unto ver 12. The second Sunday in Lent 1 B. of Edw. 6. Out of the deep have I called c. Psal. 130. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which doest see that we have no power of our selves to help our selves keep thou us both outwardly in our bodies inwardly in our souls that we may be defended from all adversities which may happen to the body and from all evil thoughts which may assault and hurt the soul through Jesus Christ c. The Epistle We beseech you brethren 1 Thes. 4. verse 1. unto ver 9. The Gospel Jesus went thence Matth. 15. verse 21. unto verse 29. The Third Sunday in Lent 1 B. of Edw. 6. Give sentence with me O Lord c. Psal. 45. Glory be to the Father c. As it was in the beginning c. The Collect. WE beseech thee almighty God look upon the hearty desires of thy humble servants and stretch forth
the right hand of thy majestie to be our defence against all our enemies through Jesus Christ our Lord. The Epistle Be ye the followers of God Ephes. 5. verse 1. unto ver 15. The Gospel Jesus was casting out a devil Luk 11. verse 14. unto ver 26. The fourth Sunday in Lent 1 B. of Edw. 6. God is our hope and strength c. Psal. 46. Glory be to the Father c. As it was in the beginning c. The Collect. GRant we beseech thee almighty God that we which for our evil deeds are worthily punished by the comfort of thy grace may mercifully be relieved through our Lord Jesus Christ. The Epistle Tell me ye that desire to be under Gal. 4. verse 21. unto the end The Gospel Jesus departed over the sea John 6. verse 1. unto ver 15. The fift Sunday in Lent 1 B. of Edw. 6. Save me O God for thy name sake c. Psal. 54. Glory be to the Father c. As it was in the beginning c. The Collect. WE beseech thee almighty God mercifully to look upon thy people that by thy great goodnesse they may be governed and preserved evermore both in body and soul through Jesus Christ our Lord. The Epistle Christ being an high priest Hebr. 9. verse 11. unto verse 16. The Gospel Which of you can rebuke me of sin Joh. 8. verse 46. unto the end K. Sunday next before Easter 1. B. of Edw. 6. Hear my crying O God c. Psal. 61. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and everlasting God which of thy tender love towards man hast sent out Saviour Jesus Christ to take upon him out flesh and to suffer death upon the crosse that all mankinde should follow the example of his great humility mercifully grant that we both follow the example of his patiente and be made partakets of his resurrection through the same Jesus Christ our Lord. The Epistle Let the same minde be in you Phil. 2. verse 5. unto verse 11. The Gospel And it came to passe Matth. 26. verse 1. unto Chap. 27. ver 57. L. Munday before Easter The Epistle Who is this that cometh Esa. 63. verse 1. unto the end The Gospel After two dayes was Easter Mark 14. verse 1. unto the end Tuesday before Easter The Epistle The Lord God hath opened Esai 50. verse 5. unto the end The Gospel And anon in the dawning Mar. 15. verse 1. unto the end The Wednesday before Easter The Epistle For where a Testament is Hebr. 9. verse 16. unto the end The Gospel The feast of sweet bread Luke 22. verse 1. unto the end 1. B. of Edw. 6. at Evensong the first Lesson Lamentations 1. unto the end M. Thursday before Easter 1. B. of Edw. 6. at Mattens the first Lesson Lamentations 2. unto the end The Epistle This I warn you of 1 Cor. 11. verse 17. unto the end The Gospel The whole multitude of Luke 23. verse 1. unto the end 1. B. of Edw. 6. At Even-song the first Lesson Lamen 3. unto the end N. On Good Friday 1. B. of Edw. 6. At Mattens The first Lesson Gen. 22. unto the end The Collect. Almighty God we beseech thee gratiously to behold this thy family for the which our Lord Jesus Christ was contented to be betrated and given up into the hands of wicked men and to suffer death upon the crosse who siveth and raigneth c 1. B. of Edw. 6. My God my God look upon me c. Psal. 22. Glory be to the Father c. As it was in the beginning c. After the 2. Collects at the Communion shall be said these two Collects following ALmighty and everlasting God by whose spirit the whole body of the Church is governed and sanctified Receive our supplications prayers which we offer before thee for all estates of men in thy holy congregation that every member of the same in his vocation and ministry may truely and godlily serve thee through our Lord Jesus Christ. MErciful God who hast made all men and hatest nothing that thou hast made nor wouldest the death of a sinner but rather that he should be converted and live have mercy upon all Jews Turks Jufidels and Hereticks and take from them all ignorance hardnesse of heart and contempt of thy word And so fetch them home blessed Lord to thy flock that they may be saved among the remnant of the true Israelites and be made one fold under one shepheard Jesus Christ our Lord who liveth and taigneth c. The Epistle The law which hath Hebr. 10. verse 1. to verse 16. The Gospel When Jesus had spoken John 18. verse 1. unto the end of Chap. 19. 1. B. of Edw. 6. At Evening the first Lesson Esai 53. unto the end O. On Easter Eve 1 B. of Edw. 6. At Mattens the first Lesson Lamen 4. unto the end O Lord God of my salvation c. Psal. 88. Glory be to the Father c. As it was in the Beginning c. The Epistle It is better if the will of 1 Pet. 3. verse 17. unto the end The Gospel When the even was come Mat. 27. verse 57. unto the end P. Easter day At Morning prayer in stead of the Psalm O come let us c. These Anthems shall be sung or said CHrist rising again from the dead now dieth not Death from henceforth hath no power upon him For in that he died he died but once to put away sin but in that he liveth he liveth unto God And so likewise count your selves dead unto sin but living unto God in Christ Jesus our Lord. 1 B. of Edw. 6. Allelujah Allelujah CHrist is risen again the first fruits of them that sleep For seeing that by man came death by man also cometh the resurrection of the dead For as by Adam all men do die so by Christ all men shall be restored to life 1 B. of Edw. 6. The Priest Shew forth to all nations the glory of God Answer And among all people his wonderful works Let us pray O God who for our Redemption didst give thine onely begotten Son to the death of the crosse and by his glorious resurrection hast delivered us from the power of our enemy grant us so to die daily from sin that we may evermore live with him in the joy of his Resurrection through the same Jesus Christ our Lord Amen Proper Pfalms and Lessons at Mattins 2. The first Lesson Exod. 12. Psalm 57. to the end 111. The second Lesson Rom. 6. to the end At the first Communion Preserve me O God Psal. 16. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which through thy onely begotten Son Jesus Christ hast overcome death and opened to us the gate of everlasting life We humbly beseech thee that as by thy special grace preventing us thou doest put in our minds good desires so by thy
of Edw. 6. O think upon thy servant as concerning thy word c. Psal. 119. Glory be to the Father c. As it was in the Beginning c. The Collect. LOrd of all power and might which arâ— the author and giver of all good things graff in our hearts the love of thy name encrease in us true religion nourish us with all goodnesse and of thy great mercy keep us in the same through Jesus Christ our Lord. The Epistle I speak grosly because Rom. 6. verse 19. unto the end The Gospel In those dayes Mark 8. verse 1. unto ver 10. The eight Sunday after Trinity 1 B. of Edw. 6. Thou art my portion O Lord c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. GOd whose providence is never deceived we humbly beseech thee that thou wilt put away from us all hurtful things and give those things which be profitable for us through Jesus Christ our Lord. The Epistle Brethren we are debters Rom. 8. verse 12. unto verse 18. The Gospel Beware of false Prophets Matth. 7. verse 15. unto ver 22. The ninth Sundy after Trinity 1 B. of Edw. 6. O Lord thou hast dealt graciously with thy servant Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. GRant to us Lord we beseech thee the spirit to think and do alwaies such things as be rightfull that we which cannot be without thee may by thee be able to live according to thy will through Jesus Christ our Lord. The Epistle Brethren I would not that 1 Cor. 10. verse 1. unto verse 14. The Gospel Jesus said unto his disciples Luke 16. verse 1. unto verse 10. The tenth Sunday after Trinity 1 B. of Edw. 6. Thy hands have made and fashioned me c. Psal. 119. Glory be to the Father c. As it was in the beginning etc. The Collect. LEt thy merciful enrs O Lord be open to the prayers of thy humble servants and that they may obtain their petitions make them to aske such things as shall please thee through Jesus Christ our Lord. The Epistle Concering spiritual things 1 Cor. 12. verse 1. unto verse 12. The Gospel And when he was come near Luke 19. verse 41. unto verse 47. The eleventh Sunday after Trinity 1 B. of Edw. 6. My soul hath longed for thy salvation c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. GOd which declarest thy Almighty power most chiefely in shewing mercy and pitie give unto us abundantly thy grace that we running to thy promises may be made partakers of thy heavenly treasure through Jesu Christ our Lord. The Epistle Brethren as pertaining to the Gospel 1. Cor. 15. ver 1 unto ver 12. The Gospel Christ told this parable Luke 18. verse 9. unto verse 15. The twelfth sunday after Trinity 1 B. of Edw. 6. O Lord thy word endureth for ever in heaven c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and everlasting God which art alwayes more ready to hear then we to pray and are wont to give more then either we desire or deserve powre down upon us the abundance of thy mercy forgiving us those things whereof our conscience is afraid and giving unto us that that our prayer dare not presume to ask through Jesus Christ our Lord. The Epistle Such trust have we through 2 Cor. 3. verse 4. unto verse 10. The Gospel Jesus departed Mark 7. verse 31. unto the end The thirteenth Sunday after Trinity 1. B. of Edw. 6. Lord what love have I unto thy Law c. Psal. 119. Glory to be the Father c. As it was in the beginning c. The Collect. ALmighty and merciful God of whose onely gift it cometh that thy faithful people do unto thee true and laudable service grant we beseech thee that we may so run to thy heavenly promises that we fail not finally to attain the same through Jesus Christ our Lord. The Epistle To Abraham and his seed Gal. 3. ver 16. unto ver 23. The Gospel Happy are the eyes which Luke 10. ver 23. unto ver 38. The fourteenth Sunday after Trinity 1 B. of Edw. 6. Thy word is a Lanthorn unto my feet c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and everlasting God give unto us the increase of faith hope and charity and that we may obtain that which thou dost promise make us to love that which thou doest command through Jesus Christ our Lord. The Epistle I say walk in the Spirit Gal. 5. verse 16. unto ver 25. The Gospel And it chanced as Jesus went Luk. 17. verse 11. unto verse 20. The fifteenth Sunday after Trinity 1. B. of Edw. 6. I hate them that imagine evil things c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. KEep we beseech thee O Lord thy Church with thy perpetual mercy And because the frailty of man without thee cannot but fall keep us ever by thy help and lead us to all things profitable to our salvation through Jesus Christ our Lord Amen The Epistle Ye see how large a letter Gal. 6. verse 11. unto the end The Gospel No man can serve two Matters Mat. 6. verse 24. unto the end The sixteenth sunday after Trinity 1 B. of Edw. 6. I deal with the thing that is lawful and right c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee let thy continual pitie clense and defend thy congregation And because it cannot continue in safety without thy succour preserve it evermore by thy help and goodnesse through Jesus Christ our Lord. The Epistle I desire that you faint not Ephes. 4. verse 13. unto the end The Gospel And it fortuned that Jesus Luke 7. verse 11. to verse 18. The seventeenth Sunday after Trinity 1. B. of Edw. 6. Thy testimonies are Wonderful c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we pray thee that thy grace may alway prevent and follow us and make us continually to be given to all good works through Jesus Christ our Lord. The Epistle I which am a prisoner of the Lords Ephes. 4. verse 1. unto ver 7. The Gospel It chanced that Jesus went Luke 14 verse 1. unto ver 12. The eighteenth Sunday after Trinity 1. B. of Edw. 6. Righteous art thou O Lord c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee grant thy people grace to avoid the infections of the Devil and with pure heart and mind to follow thee
beginning c. The Collect. ALmighty and everlasting God we humbly beseech thy majesty that as thy onely begotten son was this day presented in the temple in substance of our flesh So grant that we may be presented unto thee with pure and clear minds by Jesus Christ our Lord. The Epistle The same that is appointed for the Sunday The Gospel When the time of Luk. 2. verse 22. unto verse 27. Saint Matthias day 1. B. of Edw. 6. Deliver me O Lord from the evil man c. Psal. 140. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which in the place of the traitor Judas bidst choose thy faithful servant Matthias to be of the number of the twelve Apostles grant that thy Church being alway preserved from false Apostles may be ordered and guided by faithful and true Pastors through Jesus Christ our Lord. The Epistle In those dayes Peter Act 1. verse 15. unto the end The Gospel In that time Jesus answered Mat. 11 verse 25 unto the end Z. Annuntiation of the Virgin Mary 1 B. of Edw. 6. Lord I am not high minded c. Psal. 131. Glory be to the Father c. As it was in the beginning c. The Collect. We beseech thee Lord powre thy grace into our hearts that as we have known Christ thy sons incarnation by the message of an angel so by his crosse and passion we may be brought unto the glory of his resurrection through the same Christ our Lord. The Epistle God spake once again unto Ahaz Isai. 7. verse 10. unto ver 16. The Gospel And in the sixth moneth Luke 1. verse 26. unto ver 39. Saint Marks day 1 B. of Edw. 6. Lord I call upon ' thee hast thee unto me c. Psal. 141. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which hast instructed thy holy Church with the heavenly doctrine of thy Evangelist St. Mark give us grace that we be not like children carried away with every blast of vain doctrine but firmly to be established in the truth of the holy Gospel through Jesus Christ. c. The Epistle Unto every one of us is given grace Ephes. 5. verse 4. unto ver 17. The Gospel I am the true vine John 15. verse 1. to verse 12. A. Saint Philip and James 1. B. of Edw. 6. at Mattens The second Lèsson Acts 8. unto when the Apostles Behold how good and joyful a thing it is c. Psal. 133. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God whom truely to know is everlasting life grant us perfectly to know thy son Jesus Christ to be the way the truth and the life as thou vast taught Saint Philip and other apostles through Jesus Christ our Lord. The Epistle James the servant of God James 1. verse 1. unto ver 13. The Gospel And Jesus said unto his disciples Joh. 14 ver 1. unto ver 15. Saint Barnabas Apostle 1 B. of Edw. 6. at Mattens The second Lesson Acts 14. unto the end I cryed unto the Lord with my voice c. Psal. 142. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd almighty which hast endued thy holy Apostle Barnabas with singular gifts of thy holy Ghost let us not be destitute of thy manifold gifts nor yet of grace to use them alway to thy honour and glory through Jesus Christ our Lord. The Epistle Tidings of these things Acts 11. verse 22. unto the end The Gospel This is my commandement John 15. ver 12. unto ver 17. 1. B. of Edw. 6. At Evensong The second Lesson Acts 15. unto after certain dayes Saint John Baptist. 1 B. of Edw. 6. Proper Lessons at Mattens The first Lesson Malach. 3. unto the end The second Lesson Mat. 3. unto the end Hear my Prayer O Lord c. Psal. 43. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God by whose providence thy servant John was Baptist wonderfully born sent to prepare the way of thy son our Saviour by preaching of â—enance make us so to follow his doctrine and holy life that we may truly repent according to his preaching and after his example constantly speak the truth boldly revuke vice and patiently suffer for the truthes sake through Jesus Christ c. The Epistle Be of good chear my people Isai. 40. verse 1. unto ver 12. The Gospel Elizabeths time came Luke 1. verse 57. unto the end 1 B. of Edw. the 6. proper Lessons at Even-song The first Lesson Malach. 3. unto the end The second Lesson Mat. 14. unto when Jesus heard B. St. Peters day 1. B. of Edw. 6. At Mattens The second Lesson Acts 3. unto the end Blessed be the Lord my strength c. Psal. 144. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which by thy son Jesus Christ hast given to thy Apostle St. Peter many excellent gifts commandedst him earnestly to feed thy flock make we beseech thee all Bishops and pastours diligently to preach thy holy word and the people obediently to follow the same that they may receive the crown of everlasting glory through Jesu Christ our Lord. The Epistle At the same time Herod the Acts 12. verse 1. unto verse 12. The Gospel When Jesus came into the Mat. 16. verse 13. unto verse 20. 1. B. of Edw. At Evensong The second Lesson Acts 3. C. Saint Mary Magdalene Praise the Lord O my soul c. Psal. 146. Glory be to the Father c. As it was in the beginning c. The Collect. MErciful father give us grace that we never presume to sin through example of any creature but if it shall chance us at any time to offend thy divine Majesty that then we may truely repent and lament the same after the example of Mary Magdalene and by lively faith obtain remission of all our sins through the onely merits of thy son our Saviour Christ. The Epistle Whosoever findeth an honest faithful woman c. Prov. 31. The Gospel And one of the Pharises desired Jesus c. Luk. 7. ver 36. unto the end St. James the Apostle 1. B. of Edw. 6. O praise the Lord of heaven Psal. 148. Glory be to the Father c. As it was in the beginning c. The Collect. GRant O merciful God that as thy holy Apostle Saint James leaving his Father and all that he had without delay was obedient unto the calling of thy son Jesus Christ and followed him So we forsaking all worloly and carnal affections may be evermore ready to follow thy commandments through Jesus Christ our Lord. The Epistle In those dayes came Acts 11. verse 26. unto ver 3. of chap. 12. The Gospel Then came to him the mother Mat. 12. verse
more illustrate the designe of the holy-day then the recital of the history upon which it is founded so that these Canonical Narratives may passe for the prime office of every day for which they are set apart But some will say why Epistles when several of them are taken out of the Acts as that for St. Stevens day and several others some out of the Revelation as that for Innocents day yea some out of the old Testament as that for Ashwednesday out of â—eremie and Isaiah others To this it is answered that though it were more proper in my opinion to call them Lessons yet since Denomination usually is derived from the major part the word Epistle is no unapt Appellation for them the paucity of the rest being considered Deplorable is that cause which hath nothing but a Logomachy and word-war to defend it had this word-catcher searched into Antiquity he might have seen Clemens thus bespeaking the Corinthiâ—ns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take into your hands the Epistle of Blessed Paul â—he Apostle what writes he first to you in the beginning of his Gospel whence evident it is that anciently the word Gospel denoted the whole system of the new Testament which werestrain now to the noblest part of it And it being so we shall the lesse weigh this objection but passe on to discourse what hath come to our cognizance as most observable relating to those dayes severally taken not intending to speak to all but to such onely as being of most remark have afforded the most plentiful matter for memorialls First Sunday in Advent The first initiation of our Saviour into the office of a Mediator was his manifestation in the flesh and incarnation a thing promised all along from the very fall of wretched man untill as the Apostle said the fulnesse of time was come Gal. 4. 4. And the more remote from this time the more obscure the prophesies the neerer the more explicite First Gen. 3. the seed of the woman shall break the serpents head go on to Abraham Gen. 12. 3. In thy seed declaring specificatively in whose shall all the nations of the earth be blessed Go on to David of the fruit of thy body will I set upon thy Throne Psal. 132. 11. Proceed to Esay the prophecy is more apodeictical more demonstrative Behold a Virgin shall conceive and bear a Son and she shal call his name Emanuel C. 7. v. 14. Go neerer to the approaching of this time still more Ecce's Behold thou shalt conceive in thy womb and bring forth a Son and thou shalt call his name Jesus Luke 1. 31. And the Virgin Mary to her self Behold from hence-forth all generations shall call me blessed ib. v. 48. All this to keep up the hope of the long looked for Theophany and the Messias his appearance in the flesh God himself having thus led in the Nativity of our Saviour with such a train of anteceding predictions to assure man that he would come the Christian Church thought it also expedient that the day of commemoration that he is come should be somewhat more then ordinarily attended And upon this very account she hath assigned to this great festival the four Sundayes preceding the first beginning alwayes next before or after or on St. Andrews day which are as it were one Christmas Eve or as so many heralds to proclaim the approaching of his feast and are therefore called Advent Sundayes as fore-speaking Christs birth-day and therefore the ancient Author of the Nativity Sermon ascribed to Cyprian begins it with Adest diu expectata Nativitas i. e. the long-looked for Nativity which we expected all this time of Advent is come at length And upon this account proper Lessons taken out of the Evangelist or Gospel-Prophet Esay agreeable to their design are allotted them Christmas day This Anniversary solemnity cannot be denied to be as old as up to Gregory Nazianzens time he and his great intimate St. Rasil having each an excellent Homily upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith one This celebrity is called Gods appearance or his Nativity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the other We name this our Festival the Theophany Nor is there in either Homily one syllable inferring the either usage or institution of that day to have commenced then wherefore we may presume it was existant long before indeed Nicephorus sadly tells us so relating no lesse then twenty thousand Christians massacred by fire on that day being assembled at Church under the Dioclesian persecution A matter not incredible for if it be true as little doubt is to be made of it what Gildas reports of us Brittains that after that Persecution ceased the Christians began again to repair their Churches and celebrated Festivals Why should not this great day make one what rational argument can be opposed to disswade us that we should not think it of as long duration as any other festival the Lords day excepted whatsoever considering that even Christianity it self resulteth from it In the determination of the precise and true day Antiquity it self hath been to seek as well as modern times Clemens Alexandrinus who florished about the end of the second Century saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most curious inquisitors after the year and day of Christs Nativity have fixt it some on the 25. of the moneth of Pachon our May and some on the 25. of Pharmouthi our April The Churches of Aegypt observed it constantly upon the 6. of January celebrating both it and his Baptism on the same day which they called the Epiphany The Asiatick Grecians and Syrians turned over his Baptism to another day retaining still the 6. of January for his Nativity The Church of Rome pretending to a more perfect information from the Censual Rolls of Augustus Caesar kept close to the 25. of December from thence it was first transported to Antioch as is evident from St. Chrysostomes Homily preached there upon that day where he declareth the darknesse of incertainty wherein those Christians were in before and from whence they were enlightened to the notion of the true day Not long after either convinced that this was the very day of Christs Nativity or that none truer could be assigned it became about Anno 500. the general observation of the Catholick Church Since that and neer home to our times an opinion hath possest some very learned men that our Saviour was born in September in such variety of judgements it is not safe dogmatically to determine one way or the other Nihil opusest ut ea cum discrimine definiantur quae absque crimine nesciuntur What necessity is there of positively defining that whereof it is no fault to be ignorant And the best is there is nothing in this particular cogent to it The exact notion of the day precise is no concernment of the Duty which consists not in observing the day but a day God standeth not upon punctilio's with man no not in ceremonials
Tertullians time for writing against the Orthodox Party as a Montanist he tells them they continued their Fasts but to the ninth hour whereas his Brethren of the Discipline of Montanus protracted theirs to the evening The Sunday before Easter This is called Palm Sunday in Latine Dominica in Ramis in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Epiphanius and Johannes Euchaâ—â—ensis All upon one and the same account because the people strewed boughs of Palm in our Saviours passage to Hierusalem a Custom used by other Nations upon their reception of Kings and eminent Persons So did they of Cremonâ— entertain Vitellius Lauro rosisque viam constraverant regium in morem They had strewed the way with Bays and Roses after a Princely maner and so the Roman Commodus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carrying Bays and all sorts of Flowers then in their Prime Isidorus that liv'd about 630 tells us That this day the Creed or Summary of the Christian Faith was wont to be delivered to the competents or persons who desired to receive the Seal of Baptism the like is affirmed by Alcuine and perhaps it might be so for St. Ambrose speaking of his Officiating upon this day saith Post lectiones atque Tractatum dimissis Catechumenis Symbolum aliquibus competentibus in Baptisteriis tradebam Basilicae After the Lessons and Sermon I delivered the Creed to the Competents in the Baptisteries of the Church Durandus their junior 500 years fixeth this Custom upon Maundy Thursday but his word being traditur may import that he onely intended the practice of his present not of the Primitive times Monday before Easter This week had many appellations in Antiquity It was sometimes called Pasch or Easter so Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church observeth to celebrate the Feast of Easter that is the week defined by the Apostles Constitutions And elsewhere he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the six days of Easter So Augustine Ecce Paschaest da nomen ad Baptismum See it is now Easter give in thy name for Baptism Perhaps for that very cause it became to be stiled also The great Week Easter being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. John calls it c. 19. v. 31. and the Councels after him The grand Festival it was proportionable enough that this Septimana Paschae or the Week preceding it should be called the Great Week or else as St. Chrysostome in his Lenten Sermons yields the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because great and unutterable Blessings as Christs Passion Burial and Resurrection accrued to us this Week It was stiled also the holy Week because celebrated with devotion extraordinary This Week had especial priviledges first it was a Justitium and Vacation from civil pleadings and by the Edicts of Theodosius and other godly Princes All prisoners committed for Debt or petty crimes were then set at liberty Sanctis diebus Hebdomadis ultimae solebant debitorum laxari viâ—cula saith Ambrose In the holy days of the last week the Bonds of Debtors were wont to be loosed So of Theodosius St. Chrysostome that he commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Prisoners throughout the Empire to be freed In this week were penitents reconciled into the Communion of the Faithful St. Hieromes Fabiola ante diem Paschae stabat in ordine Poenitentium Stood before Easter in the row of Penitents whom he presently renders reconciled to the Church This Week the Competents gave in their names for Baptism Durandus and others of later Antiquity apply this Custom to the Wednesday after the fourth Sunday in Lent possibly it was so in their days not so certainly in St. Augustines time as is evident by his words above cited and elsewhere Appropinquabat Pascha dedit nomen inter alios competentes Easter was at hand he gave in his name amongst other Competents Thursday before Easter This day was anciently called Coena Domini and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great fifth day as a parcel of the great Week and dies Mandati with us Maundy Thursday because Christ this day instituted the Sacrament of his Supper commanding his Disciples and in them Posterity to do the same in remembrance of him Many were the peculiars of this day First because the Bodies of such as were to be Baptized on the next Sabbath had contracted an offensive scent through the observation of Lent and it was therefore necessary that they should be washed and cleansed before they entred the sacred Font This day was set apart for that lotion as St. Augustine informs us Secondly The Catechumeni or rather the Competents that gave in their names for Baptism were in the Greek Church to rehearse the Articles of their Faith either to the Bishop or to the Presbyters Thirdly Upon this day there was a double Communion the blessed Eucharist being given twice on this day by the Latine Church Bis in coena Domini Eucharistia datur manè propter prandentes ad vesperum propter jejunantes The Eucharist is given twice on that day whereon the Lord instituted it in the morning in respect of those that dine in the evening for their sakes who forbear meat all the day which he saith was done upon this account ut in honorem tanti Sacramenti in as Christiani prius dominicum corpus intraret quam caeteri cibi That for the honor of that great Sacrament the Body of Christ should have the precedence of entring in at our mouthes before ordinary meat Upon this day the now Church of Rome accurseth and Excommunicateth all Protestants under the notion of Hereticks and more then Protestants his Catholick Majesty of Spain also for fingring some part of St. Peters Patrimony but she soon makes him an amends by absolving him on Good Friday Upon this day also the Kings of England in imitation of our Saviour were wont either themselves or by their Eleemosynary or Almner to wash the feet of so many poor People as they were years of age Good Friday This day with the Saturday and Sunday following St. Augustine calleth Sacratissimism triduum crucifixi sepulti suscitati The most sacred three days of Christ Crucisixt Buried and raised again It was anciently of so high esteem as Constantine entred it into the same Edict wherein he commanded the observation of the Lords Day Augustine mentions Passionem Domini The day of Christs Passion amongst those which were of Catholick and universal observation Nos non Azymorum Pascha celebramus sed Resurectionis crucis saith St. Hierome We do not observe the Feast of unleavened Bread but the days of Christs Resurrection and his Passion It was a day of general absolution to all the faithful Oportet hoc die indulgentiam Criminum clara vocâ— omnem Populum praestolari saith the fourth Councel of Toledo This day all the People are to expect Absolution of their Sins declared with
a loud voice by the Priest And in the next Canon it is ordained that none dissolve the Fast children aged and sick persons excepted ante peractas Indulgentiae preces before the absolution office be over Why it is called Good Friday needs slender elucidation every ordinary pretender to Christianity is able to say because it was the completory of our eternal Redemption Upon this day the Gospel is taken out of St. John probably as the Rationalists inform us because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eye witness of what he relateth In the African Church St. Augustine tells us it was taken out of St. Matthew Passio quia uno die legitur non solet leg i nisi secundum Mattheum Because the Gospel appointed for the Passion is read but one day it is wont to be taken out of St. Matthew Easter Eve This was stiled Sabbatum magnum the great Sabbath upon this day were the Competents Baptised and this day with the next sabbath ensuing called Clausum Paschae the close of Easter and all the dayes within that enclosure were called octo dies Neophytorum the eight dayes of the Neophytes or new-made Christians which wore white vestments all that time There was a tradition amongst the Jews that Christ should come again upon Easter-day at midnight about the hour of his Resurrection upon which ground St. Hierom conceived the tradition continued ut in die vigiliarum Paschae ante noctis medium Populos dimittere non liceat expectantes adventum Christi That on Easter-Eve the people should not be dismissed before midnight as waiting for Christs coming The like is attested by Theodorus Balsamon limiting the practise to those onely who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the devoutest sort A Relick of which custom remained in this Church until the first reformation implyed in that ceremony of setting up the Sepulture of Christ and watching of the Sepulchre frequently mentioned in the Ritual monuments of those times Upon this day it was the custom for the Bishop in imitation of our Saviour to wash the feet of the new baptised persons Ascendisti de fonte quid secutum est succinctus est Sacerdos licet enim Presbyteri fecerint tamen exordium ministerii est à summo Sacerdote pedes tibi lavat saith St. Ambrose Thou didst arise out of the font what was next the chief Priest being girt washt thy feet for though the Presbyter officiateth yet the derivation of his power is from the chief Priest where he seemeth to make this ceremony proper onely to the Bishop as indeed so was all relating to Baptisme according to the sense of Antiquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ignatius it is not lawfull to Baptise without licence from the Bishop Dandi Baptismum ius habet summus Sacerdos dein Presbyteri Diaconi non tamen sine Episcopi authoritate so Tertullian The Chief Priest hath power to administer Baptisme so also have Presbyters and Deacons but not without authority derived from the Bishop Easter-Day This was the Birth-day of our Saviour in his state of Glory and exaltation as his first nativity was the Birth-day to his state of humiliation It was anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day By Gregory Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Feast of Feasts How could it be lesse it being the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminence which the Lord hath made Psal. 118. 24. for of this day do the Fathers unanimously expound that place and therefore with them as it is with us that Psalm was alwayes part of the office of this day For the antiquity of the observation of this day innumerable Authors might be produced but in a matter not at all controverted it would edifie little I shall therefore supersede from others and content my self with a Reference to that known contest betwixt the Churches of the East and West about it whether it should be observed on the 14. of the first New-moon in March as they of the East pretended or on the Lords-day as the Western custom was wherein both pleaded and justly too as I conceive Apostolical tradition The Quarta decimani or they who kept the fourteenth day derived their practise from St. John the other from St. Peter The matter being adiaphorous they of the Levant the East might in this as they did in other things condescend to the customs of the Jews their cohabitants on designe to win upon them in higher matters And the Western Churches more conversant with Gentiles having not the same occasion might rather make choice of the Lords day it being the very day of Christs Resurrection in memory whereof that feast was observed That the celebration of this day was Apostolical is a truth as radient as if it were written with the beams of the Sun and needs no further demonstration then the consideration how early this Question invaded the Church The first news we hear of it is from Polycarpus his journey to the Roman Bishop Anicetus Propter quasdam super die Paschae quaestiones by reason of some questions raised about Easter-day So Hierom and Eusebius Polycarpus was St. Johns disciple and when Anicetus endeavoured to gain him to the western usage his answer was he would never desert that custom which he had received from St. John So that though Polycarpus and Anicetus argued the question yet like stout Champions both kept their ground and which is most laudable like good Christians kept also the peace of the Church So did not Victor Bishop of Rome a while after for being a man composed of fire and tow and inflamed with an Epistle of Policrates then Bishop of Ephesus to him he grew so cholerick that he renounced Communion with all Asia upon that sole account for which Ireneus of Victors perswasion not of his Spirit sent him a sound rattle Let this suffice for the Antiquity of this grand festival This day with Christs Nativity Epiphany and Pentecost were dayes of so high solemnity as all the Clergy were bound upon pain of excommunication for three years not to be absent from their Cures at any of them And that such was the Practise for Easter St. Cyprian giveth us early account for being desired by Fortunatus and others to consult with his confraternity about the receptions of Persons lapsed through torture he referreth them for his answer to another time because saith he Nunc omnes inter Paschae prima solemnia apud se cum fratribus demorantur Now all my Collegues are tied to their proper Cures until the Easter holy-dayes be over The Anthymnes appointed by our Church are pure Canonical Scripture wherof the last beginning thus Christ is risen again being taken out of 1 Cor. 15. 20. seemeth to be an Imitation of the Ancient practise of the Primitive Christians who were accustomed to greet one another every Easter morning one saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the
Winter through in the Evening Service were then laid aside according to the Proverb On Candlemas day lay Candles away But more properly from the former custom of bearing Tapers lighted in Procession upon this day in imitation of the five wise Virgins represented in the parable Matth. 25. as St. Bernard delivereth or to put Christians in remembrance of Christ the spiritual Light of whom Simeon did Prophesie as is read in the Church that day The Annunciation of the Virgin Mary There pass two Homilies the one under the name of Gregorius Neocaesariensis the other of Athanasius which were Preached on this Day But in regard they are both Impostures the yongest being at least 600 years after Christ as the Ora pro nobis sufficiently demonstrateth I shall not urge them Nor indeed could the celebration of this Day consist with the Canons of the Church at that time because it fell in Lent a time of Fasting and Humiliation wherein the Councel of Laodicea decreed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Birth-days or Passions of the Martyrs and consequently other Festivals be not celebrated nor do I finde any mention of this Festival in any piece I dare confide in before the sixth general Councel in Trullo where the fifty second Canon stands thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that in all the days of the Lenten Fast unleâ—s it be on the Sabbaths Lords-Days or on the holy Annunciation Day the service of the Elements beforeconsecrated be performed Philip and Jacob. In ancient Martyrologies this day was stiled the Feast of Philip and Jacob and All Saints All Saints was indeed its first and most genuine appellation upon which account as the Western Church observed this very day so also did the Eastern or at least some other in temporality and point of time very near it for St. Basil preaching upon this or the like day saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. for the most part we celebrate the memory of the Martyrs Martyrs not of one Martyr this day Now what this day was at the end of that Homily he is more explicite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This very day determineth the year past and commenceth that which is to come evidently denoting New-years day Now the Primitive Christians of the East began their year in April which they called Hecatombaeon in honor of their Easter and so the distance of time could not be much As to the original of its Institution it was this The Apostles Evangelists and Martyrs Luminaries of the greatest Magnitude being honored with days of single appropriation it was withal considered that very many others though of inferior note had yet sacrificed their Lives in defence of the Catholick Faith and it was requisite their Honor should in some competency be provided for to gratifie it with the assignation of a particular day to every one being so numerous was impossible therefore the best expedient was to celebrate their memories by one day allotted to all whereby God might be glorified for them as comprehended under one Constellation why this Feast was translated to the Calends of November Ritualists give a probable though earthy and sensual account viz. Because of the scarcity of Victuals in the Spring and plenty at the time of defoliation or fall of the leaf so Durandus Biel and others As to the persons now commemorated on this day the first is Philip not the Evangelist neither the Collect second Lesson nor Gospel of our Church speaks him so but the Apostle and not he because he suffered on that day as Chronologers and Ritualists of the Romish Church assert late Tradition I confess hath crucified him and so Johannes Euchaitensis delivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip came to the same end with Peter But neither Eusebius nor Hierome who followed him knew of any such thing and Clemens Alexandrinus who lived near up to the Apostles times is positive in the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matthew Philip Thomas and Levi did not suffer as Christian Confessors The next is James not he the son of Alpheus nor he the son of Zebedee but James the brother of our Lord though the Greek Menology fixeth this day upon the second St. Peters Day This day was not dedicated to Peter alone but to Peter and Paul joyntly and in the Romish Church June the 13 is allotted intirely for the Commemoration of St. Paul the coupling of these two Apostles together in one Festival is no late invention for Theodorus Lector mentioning a Petition of one Festus a Roman Senator to Anastatius the Emperor for the celebration of the memory of these two Champions of the Church Peter and Paul he saith It was never kept with such splendid solemnity as then an Argument of its existence before St. Mary Magdalene Upon stricter scrutiny and inquiry to our second Reformers it did appear dubious as it doth still to Grotius and other learned men whether the Woman mentioned in the Gospel applyed to this day was Mary Magdalene or not nay they rather inclined to think she was Mary the sister of Lazarus upon which account the Festival came to be discontinued in our Chruch CHAP. VI. Common Prayer The Order for the Administration of the Lords Supper or holy Communion 1 B. of Edw. 6. The Supper of the Lord and the holy Communion Commonly called the Masse SO many as intend to be partakers of the holy Communion shall signifie their names to the Curate over night or else in the morning before the beginning of Morning prayer or immediately after And if any of those be an open and notorious evil liver so that the congregation by him is offended or have done any wrong to his neighbours by word or deed The Curate having knowledge thereof shall call him and advertise him in any wise not to presume to come to the Lords table untill he have openly declared himself to have truely repented and amended his former naughty life that the congregation may thereby be satisfied which afore were offended and that he have recompensed the parties whom he hath done wrong unto or at the least declare himself to be in full purpose so to do as soon as he conveniently may The same order shall the Curate use with those betwixt whom he perceiveth malice and hatred to raign not suffering them to be partakers of the Lords table untill he know them to be reconciled And if one of the parties so at variance be content to forgive from the bottom of his heart all that the other hath trespassed against him and to make amends for that he himself hath offended and the other party will not be perswaded to a godly unity but remain still in his frowardnesse and malice The Minister in that case ought to admit the penitent person to the holy Communion and not him that is obstinate 1 B. of Edw. 6. Upon the day and at the time appointed for the ministration of the holy Communion the Priest that
of Scot. Lit. at the verse and then the people all standing up shall say Glory be to thee O Lord. At the end of the Gospel the Presbyter shall say so endeth the holy Gospel And the people shall answer Thanks be to thee O Lord. And the Epistle and the Gospel being ended shall be said Scot. Lit. or sung this â—reed Scot. Lit. All still reverently H standing up The Collects ended the Priest or he that is appointed shall read the Epistle in a place assigned for the purpose saying The Epistle of St. Paul written in the Chapter of to the The Minister then shall read the Epistle Immediately after the Epistle ended the Priest or one appointed to read the Gospel shall say The holy Gospel written in the Chapter of The Clerks and people shall answer I. Glory be to thee O Lord. The Priest or Deacon then shal read the Gospel after the Gospel ended the Priest shall begin   I beleve in one God   The Clerks shall sing the Rest. Omitted in Bucer I Beleeve in one God the father almighty maker of heaven and earth and of all things visible and invisible and in one Lord Jesu Christ the onely begotten son of God begotten of his father before all worlds God of God light of light very God of very God begotten not made being of one substance with the father by whom all things were made who for us men and for our salvation came down from heaven and was incarnate by the holy Ghost of the virgin Mary and was made man and was crucified also for us under Poncius Pilate He suffered and was buryed and the third day he rose again according to the Scriptures and ascended into Heaven and sitteth at the right hand of the Father And he shall come again with glory to judge both the quick and the dead whose kingdom shall have none end and I believe in the holy Ghost the Lord and giver of life who proceedeth from the Father and the Son who with the Father and the Son together is worshipped and glorified who spake by the Prophets And I believe one Catholick and Apostolick Church I acknowledge one Baptism for the remission of sins And I look for the resurrection of the dead and the life of the world to come After the Creed if there be no Sermon shall follow one of the Homilies already set forth or hereafter to be set forth by common Authority Common Prayer 1 B. of Edw. 6.  After such Sermon Homily or Exhortation the Curate shall declare unto the People whether there be any holy days or fasting days the Week following and earnestly to exhort them to remember the Poor saying Scot. lit for the Offertory one or more of these Sentences following as he thinketh most convenient by his discretion Scot. according to the length or shortness of time that the people are offering Then shall follow for the Offertory one or more of these Sentences of Scripture to be sung whiles the People do offer or else one of them to be said by the Minister immediately after the offering The Offertory and Sentences follow after the two Exhortations to the Communion and the last clause is omitted by Bucer Scotch Lit. And in process of time it came to pass that Cain brought of the fruit of the ground an offering unto the Lord and Abel he also brought of the firstlings of his Flock and of the fat thereof And the Lord had respect unto Abel and to his offering but unto Cain and to his offering he had not respect Speak unto the children of Israel that they bring me an offering of every man that giveth it willingly with his heart ye shall take my offering Ye shall not appear before the Lord empty every man shall give as he is able according to the blessing of the Lord your God which he hath given you David blessed the Lord before all the Congregation and said Blessed be thou O Lord God for ever and ever Thine O Lord is the Greatness and the Glory and the Victory and the Majesty for all that is in the Heaven and in the Earth is thine thine is the Kingdom O Lord and thou art exalted as head above all Both riches and honour come of thee and of thine own do we give unto thee I know also my God that thou tryest the heart and hast pleasure in uprightness As for me in the uprightness of my heart I have willingly offered all these things And now have seen with joy thy people which are present here to offer willingly unto thee Give unto the Lord the glory due unto his name bring an offering and come into his Courts Let your light so shine before men that they may see your good works and glorifie your father which is in Heaven Lay not up for your selves treasure upon the Earth where the rust and moth doth corrupt and where Thieves break through and steal But lay up for your selves treasures in Heaven where neither rust nor moth doth corrupt and where thieves do not break through and steal Whatsoever ye would that men should do unto you even so do unto them for this is the Law and the Prophets Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven but he that doth the will of my Father which is in heaven Zacheus stood forth and said unto the Lord Behold Lord the half of my goods I give to the Poor and if I have done any wrong to any man I restore fourfold Scotch Lit. Jesus sate over against the Treasury and beheld how the People cast money into it and many that were rich cast in much And there came a certain poor Widow and she threw in two Mites which make a farthing And he called unto him his Disciples and saith unto them Verify I say unto you that this poor Widow hath cast in more then all they which have cast into the Treasury for all they did cast in of their abundance but she of her want did cast in all that she had even all her living Who goeth a warfare at any time of his own cost who planteth a vineyard and eateth not of the fruit thereof Or who feedeth a flock and eateth not of the milk of the Flock If we have sown unto you spiritual things is it a great matter if we shall reap your worldly things Do ye not know that they which minister about holy things live of the sacrifice They which wait of the Altar are partakers with the Altar Even so hath the Lord also ordained that they which preach the Gospel should live of the Gospel He which soweth little shall reap little and he that soweth plenteously shall reap plenteously Let every man do according as he is disposed in his heart not grudging or of necessity for God loveth a chearful giver Let him that is taught in the word minister unto him that teacheth
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
sin we have an advocate with the father Jesus Christ the righteous and he is the propiciation for our sins After which the Minister shall proceed saying Lift up your hearts Answer We life them up unto the Lord. Minister Let us give thanks unto our Lord God Answer It is meet and right so to do Minister It is very meet right and our bounden duty that we should at all times and in all places give thanks unto thee O Lord holy father almighty everlasting God Here shall follow the proper preface according to the time if there be any specially appointed Or else immediately shall follow Therefore with angels c. Proper Prefaces Upon Christmas day and seven dayes after BEcause thou didest give Jesus Christ thine onely son to be born as this day for us who by the operation of the holy Ghost was made very man of the substance of virgin Mary his mother and that without spot of sin to make us clean from all sin Therefore with c. Upon Easter day and seven dayes after BUt thiefly are we bound to praise thee for the glorious resurrection of thy son Jesus Christ our Lord for he is the very Pascal Lamb which was offered for us and hath taken away the sin of the world who by his death hath destroyed death and by his rising to life again hath restored to us everlasting life Therefore with c. Upon the Ascention day and seven dayes after THrough thy most dearly beloved son Jesus Christ our Lord who after his most glorious resurrection manifestly appeared to all his Apostles and in their sight ascended up into heaven to prepare a place for us that where he is thither might we also ascend and reign with him in glory Therefore with angels c. Upon Whitsunday and six dayes after THrough Jesus Christ our Lord according to whose most true promise the holy ghost came down this day from heaven with a sodain great sound as it had been a mighty winde in the likenesse of fiery tongues lighting upon the apostles to teach them and to lead them to all truth giving them both the gift of divers languages and also boldnesse with servent zeal constantly to preach the Gospell unto all nations whereby we are brought out of darknesse and errour into clear light and true knowledge of thee and of thy son Jesus Christ. Therefore with c. Upon the Feast of Trinity onely IT is very meet right and our bounden duty that we should at all times and in all places give thanks to thee O Lord almighty and everlasting God which art one God one Lord not one onely person but three persons in one substance For that which we beleeve of the glory of the father the same we beleeve of the son and of the holy Ghost without any difference or inequality Therefore with c. After which prefaces shall follow immediately THerefore with angels and archangels and with all the company of heaven we laude and magnifie thy glorious name evermore praysing thee and saying Holy holy holy Lord God of hosts Heaven and earth are full of thy glory glory be to thee O Lord most high Then shall the Minister 1 B. of Edw. 6. turning himself to Gods boord kneel down and kneeling down at Gods boord say in the name of all them that shall receive the Communion this Scot. Lit. Collect of humble accesse to the holy Communion as followeth prayer following WE do not presume to come to this thy table O merciful Lord trusting in our own righteousnesse but in thy manifold and great mercies We be not worthy so much as to gather up the crumbes under thy table But thou art the same Lord whose property is alwayes to have mercy Grant us therefore gratious Lord so to eat the flesh of thy dear son Jesus Christ and to drink his blood that our sinfull bodies may be made clean by his body and our souls washed through his most precious blood and that we may evermore dwell in him and he in us Amen Common Prayer Scot. Lit. Then the Minister standing up shall say as followeth Then the Presbyter standing up shall say the prayer of consecration as followeth but then during the time of Consecration he shall stand at such a part of the holy Table where he may with the more ease and decency use both his hands ALmighty God our heavenly Father which of thy tender mercy didst give thine onely son Jesus Christ to suffer death upon the crosse for our Redemption who made there by his one oblation of himself once offered a full perfect and sufficient sacrifice oblation and satisfaction for the sins of the whole world and did institute and in his holy Gospel commandus to continue a perpetual memory of that his precious death until his coming again Hear us O merciful Father we beseech thee Scot. Lit. 1 B. of Edw. 6. And of thy almighty goodnesse vouchsafe so to blesse and sanctifie with thy word and holy Spirit these thy gifts and creatures of bread and wine that they may be unto us the body and blood of thy most dearly beloved Son so that we receiving them according c. And with thy holy spirit and word vouchsafe to blesse and sanctifie these thy creatures and gifts of bread and wine that they may be unto us the body and blood of thy most dearly beloved Son Jesus Christ who in the same night that he was c. And grant that we receiving these thy creatures of bread and wine according to thy son our Saviour Jesus Christs holy institution in remembrance of his death and passion may be partakers of his most blessed body and blood who in the same night that he was betrayed took bread and when he had given thanks he broke it and gave it to his disciples saying K Take eat this is my body which is given for you do this in remembrance of me Likewise after supper he took the Cup and when he had given thanks he gave it to them saying Drink ye all of this for this is my blood of the new Testament which is shed for you and for many for remission of sinnes do this as â—â—t as you shall drink it in remembrance of me Scot. Lit. 1 B. of Edw. 6. At these words took bread that Presbyter that officiates is to take the patten in his hand Here the Priest must take the bread into his hands At these words took the cup he is to take the chalice in his hand and lay his hand upon so much be it in the chalice or slaggon as he intends to consecrate Here the Priest shall take the cup into his hands Scot. Lit. 1 B. of Edw. 6. Immediately after shall be said this memorial or Prayer of Oblation as followeth These words before rehearsed are to be said turning still to the Altar without any elevation or shewing the Sacrament to the people Wherefore O Lord and heavenly Father according to the institution of
had then his dividend of offerings But afterward as devotion relaxed they were content with Sundayes appointing neverthelesse that which they called missam Catechumenorum the service of the Catechumens to be used upon such dayes as there was no Communion and this went under the appellation of Missa sicca Dry-masse To speak in particular of our Church this Rubrick is a very pious and prudent provision what pity were it that the congregation should for default of a Communion be deprived of that excellent ex homo logesis confession of sins implied in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us and invocation of Gods grations assistance which the Decalogue service constrains us to what is there in those Collects succeeding what in the Constantinopolitan Creed what in the Prayer for the whole state of Christs-Church which createth in them an inseparable relation to the Eucharist or which may not exceedingly officiate to the edification of the Assembly at all times would leasure permit Nay how absurd would it seem to celebrate those holy-dayes and meerly for the defect above said to turn out of doors so large portions of holy Scripture as the Epistles and Gospels these last with their Collects giving us the onely account why these dayes are observed Under the notion of Holy-dayes in this place such Sundayes are also to be comprehended on which there is no communion in Country villages where congregations are thin for Sundayes are put into the Catalogue of holy-dayes in the Act of Parliament and order of our Church But it is ordered here onely what shall be said for the second service without determining the place where and this hath been a very intricate and almost interminable question The visitation Articles of some Bishops enjoyned it to be read at the holy Table placed at the East end of the Chancel and the late Arch-Bishop inferreth direction for it from the Rubrick before the Communion appointing that the Priest standing at the North side of the holy Table shall say the Lords prayer with that which followeth But this order hath reference to the Communion time the Rubriok is expresly so and in Communion time I have evidently demonstrated before the Table was to be placed in the midle of the Church or Chancel and consequently I conceive this Rubrick referreth not to this service out of Communion time where then is it to be read I agree at the holy Table set Altarwise at the East end and in this I perswade my self the Bishops were right though they perhaps mistook the reason so it was I am certain in the first Reformation the Rubrick parallel to ours ordering all these things to be said at the Altar But it may be said the second Reformation expunging this rule as to this particular we may presume it meant to reform the practise also I answer our Reformers are best understood by their own orders Now this Rule constitutes this service either as a label annext to morning prayer or parcel of the Communion service take which you will by the order of the Church it must be said at the holy table set Altarwise at the East end for there regularly ought both the morning and the Communion office to be read out of Communion time As for the Morning prayer both it and Evening prayer shall be used in the acoustomed place of the Church Chappel or Chancel So are the very words of the Rubrick The accustomed place was then without dispute the Quire for all along Queen Marses dayes nay from her death being the 27. of November to the feast of St. John Baptist when this Common prayer was to commence by the statute Mattins and Masse yea all Divine offices were performed after the popish manner and that was undoubtedly in the Quire at the high Altar and consequently to that place must the word accoustomed have relation in this Rubrick True it is there is an exception against this rule in case the ordinary shall otherwise determine So that till the Ordinary shall state it otherwise the rule holds firm and consequently Morning prayer with all its appendants not otherwise setled by expresse order is to be said at the Altar Now if it be considered as part of the Communion service the words of the Rubrick are expresse The Priest standing at the North side of the Table shall say c. So he is to stand and officiate at the North side of the Table and this out of Communion time must be scituated at the East end and consequently the service to be read there Although no order c. How by whom or upon what account and inducement this excellent Rubrick ancientiy called a protestution touching the gesture of kneeling came to be omitted in Queen Elizabeth her Liturgy I cannot determine and would gladly learn And if any of the Bread or wine remain c. In the Primitive Church the bread and wine was taken from a large table which was the receptacle of all the offerings so much in quantity as the Priest officiating judged sufficient for the Comunicants These Elements thus separated from their fellows were consecrated apart for the service to which they were destined but because so great a portion was usually blessed as did afford some over-plus it was therefore judged necessary some order should be taken for a decent disposal of those analects and remains this was done at first by sending some parcels to absent friends as pledges and tokens of love and agreement in the unity of the same faith whereof Eusebius maketh mention in Ireneus his Epistle to Pope Victor But this custome being abused was interdicted by the Councel of Leodicea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the consecrated bread be no more sent abroad to other Parishes at Easter under the notion and in resemblance of the blessed loaves After this the Remains began to be divided amongst the Clergy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clemens What is left of the consecrated Elements let the Deacons divide among the Clergy and sometimes the other Communicants were allowed their share 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Clergy and with them the faithful brethren divide amongst themselves the Oblations of the Eucarist when every one hath participated As for the order of our Church it is very circumspect for by saying the Curate shall have it to his own use care thereby is taken to prevent the superstitious reservation of this Sacrament as the Papists formerly practised At the least three times in the year So did the Counsel of Agatha decree prescribing these very dayes also Qui in Natali Domim Paschate Pentechoste non communicant catholici non credantur nec inter Catholicos habeantur They which do not communicate at the Nativity of our Lord Easter and Pentechost let them not be accounted amongst the members of the Catholick Church So also the Belgick Church Commodumerit die Pascates Pentechostes Nativitatis salvificae Dominicam caenam
work thou and thy son and thy daughter thy man-servant and thy maid-servant thy cattle and the stranger that is within thy gates for in six dayes the Lord made heaven and earth and the sea and all that in them is and rested the seventh day Wherefore the Lord blessed the seventh day and halowedit v. Honour thy father and thy mother that thy dayes may be long in the land which the Lord thy God giveth thee vi Thou shalt do no murder vii Thou shalt not commit adultry viii Thou shalt not steal ix Thou shalt not bear false witnesse against thy neighbour x. Thou shalt not covet thy neighbous house thou shalt not covet thy neighbours wife nor his servant nor his maid nor his Ox nor his Asse nor any thing that is his Question What doest thou chiefly learn by these Commandments Answer I learn two things My duty towards God and my duty towards my neighbour Question What is thy duty towards God Answer My duty towards God is to beleeve in him to fear him and to love him with all my heart with all my minde with all my soul and with all my strength To worship him To give him thanks To put my whole trust in him To call upon him To honour his holy name and his word and to serve him truly all the dayes of my life Question What is thy duty towards thy neighbour Answer My duty towards my neighbour is to love him as my self and to do to all men as I would they should do unto me To love honour and succour my father and mother To honour and obey the King and his Ministers To submit my self to all my governours teachers spiritual Pastours and Masters To order my self lowly and reverently to all my betters To hurt no body by word nor deed To be true and just in all my dealing To bear no malice nor hatred in my heart To keep my hands from picking and stealing and my tongue from evil speaking lying and slaudring To keep my body in temperance sobernesse and chastity Not to cover nor desire other mens goods But learn and labour truely to get mine own living and to do my duty in that state of life unto which it shall please God to call me Question My good childe know this that thou art not able to do these things of thy self nor to walk in the commandments of God and to serve him without his special grace which thou must learn at all times to call for by diligent prayer Let me hear therefore if thou canst say the Lords prayer Answer OUr Father which art in heaven hallowed be thy name 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 Amen Question What desirest thou of God in this prayer Answer I desire my Lord God our heavenly father who is the giver of all goodnesse to send his grace unto me and to all people that we may worship him serve him and obey him as we ought to do And I pray unto God that he will send us all things that be needful both for our souls and bodies And that he will be merciful unto us and forgive us our sins and that it will please him to save and defend us in all dangers ghostly and bodily And that he will keep us from sin and wickednesse and from our ghostly enemy and from everlasting death And this I trust he will do of his mercy and goodnesse through our Lord Jesu Christ. And therefore I say Amen So â—e it Question HOw many Sacraments hath Christ ordeined in his Church Answer Two onely as generally necessary to salvation that is to say Baptisme and the supper of the Lord. Question What meanest thou by this word Sacrament Answer I mean an outward and visible signe of an inward and spiritual grace given unto us ordeined by Christ himself as a means whereby we receive the same and a pledge to assure us thereof Question How many parts are there in a Sacrament Answer Two the Outward visible signe and the inward Spiritual Grace Question What is the Outward visible signe or form in baptisme Answer Water wherein the person baptised is dipped or sprinkled with it in the name of the Father and of the Son and of the holy Ghost Question What is the inward and spiritual Grace Answer A death unto sin and a new birth unto righteousnesse For being by Nature born in sin and the children of wrath we are hereby made the children of Grace Question What is required of persons to be baptised Answer Repentance whereby they forsake sin and faith whereby they stedfastly beleeve the promises of God made to them in that Sacrament Question Why then are Infants baptised when by reason of their tender age they cannot perform them Answer Yes they do perform them by their Suerties who promise and vow them both in their names which when they come to age themselves are bound to perform Question Why was the Sacrament of the Lords supper ordeined Answer For the Continual remembrance of the Sacrifice of the death of Christ and the benefits which we receive thereby Question What is the outward part or signe of the Lords Supper Answer Bread and Wine which the Lord hath commanded to be received Question What is the inward part or thing signified Answer The body and Blood of Christ which are verily and indeed taken and received of the faithful in the Lords Supper Question What are the benefits whereof we are partakers thereby Answer The strengthening and refreshing of our souls by the body and blood of Christ as our bodies are by the bread and wine Question What is required of them which come to the Lords Supper Answer To examine themselves whether they repent them truely of their former sins stedfastly purposing to lead a new life have a lively faith in Gods mercy through Christ with a thankful remembrance of his death and be in Charity with all men So soon as the children can say in their mother tongue the articles of the faith the Lords prayer the ten Commandments and also can answer to such questions of this short Catechisme as the Bishop or such as he shall appoint shall by his discretion appose them in then shall they be brought to the Byshop by one that shall be his Godfather or Godmother that every childe may have a witnesse of his Confirmation And the Bishop shall confirm them on this wise Confirmation Or D laying on of hands Our help is in the name of the Lord.  Answer  Which hath made both heaven and earth  Minister  Blessed is the name of the Lord.  Answer  Henceforth world without end 1 B. of Edw. 6. Minster Minister Lord hear our prayer The Lord be with you Answer Answer And let our cry come unto thee
corruption so that the spirit be milde and quiet which is a precious thing in the sight of God For after this manner in the old time did the holy women which trusted in God apparel themselves being subject to their own husbands As Sara obeyed Abraham calling him Lord whose daughters ye are made doing well and not being dismaid with any fear The new married persons the same day of their marriage N must receive the holy Communion O The order for the visitation of the Sick The Minister entring into the sick persons house shall say Peace be in this house and to all that dwell in it Common Prayer 1. B. of Edw. 6. When he cometh into the sick persons presence he shall say kneeling down When he cometh into the sick persons presence he shall say this Psalm Hear my prayer O Lord and consider my desire hearken unto me for thy truth and righteousnesse sake c. Glory be to the Father and to the Son c. As it was in the Beginning c. With this Anthem REmember not Lord our iniquities nor the iniquities of our forefathers spare us good Lord spare thy people whom thou hast redeemed with thy most precious blood and be not angry with us for ever Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Our father which art in heaven c. And lead us not into temptation Answer But deliver us from evil Amen Minister O Lord save thy servant Answer Which putteth his trust in thee Minister Send him help from thy holy place Answer And evermore mightily defend him Minister Let the enemy have none advantage of him Answer Nor the wicked approach to hurt him Minister Be unto him O Lord a strong tower Answer From the face of his enemie Minister Lord hear our 1 B. of Edw. 6. my prayers Answer And let our 1 B. of Edw. 6. cry come unto thee The Minister 1 B. of Ed. 6. Let us pray O Lord look down from heaven behold visit and relieve this thy servant look upon him with the eyes of thy mercy give him comfort and sure confidence in thee defend him from the danger of the enemy and keep him in perpetual peace and safety through Jesus Christ our Lord Amen HEar us almighty and most merciful God and Savior extend thy accustomed goodness to this thy servant which is grieved with sickness visit him O Lord as thou didst visit Peters wives mother and the Captains seruant So visit and restore to this sick person his former health if it be thy will or else give him grace so to take thy visitation that after this painful life ended he may dwell with thee in life everlasting Amen Then shall the Minister exhort the sick person after this form or other like DEarly beloved know this that Almighty God is the Lord of life and death and over all things to them pertaining as youth strength health age weakness and sickness Wherefore whatsoever your sickness is know you certainly that it is Gods visitation And for what cause soever this sickness is sent unto you whether it be to try your patience for the example of other and that your faith may be found in the day of the Lord laudable glorious and honorable to the increase of glory and endless felicity or else it be sent unto you to correct and amend in you whatsoever doth offend the eyes of your heavenly Father know you certainly that if you truly repent you of your sins and bear your sickness patiently trusting in Gods mercy for his dear Son Jesus Christ sake and render unto him humble thanks for his fatherly visitation submitting your self wholly to his will it shall turn to your profit and help you forward in the right way that leadeth unto everlasting life If the person visited be very sick then the Curate may end his exhortation in this place Take therefore in good worth the chastisment of the Lord. For whom the Lord loveth he chastiseth Yea as St. Paul saith he scourgeth every son which he receiveth If ye endure chastisement he offereth himself unto you as unto his own children What son is he that the Father chastiseth not If ye be not under correction whereof all true children are pattakers then are ye bastards and not children Therefore seeing that when our carnal fathers â—o correct us we reverently obey them shall we not now much rather be obedient to our spiritual Father and so live And they for a few days do chastise us after their own pleasure but he doth chastise us for our profit to the intent he may make us partakers of his holiness These words good brother are Gods words and written in holy scripture for our comfort and instruction that we should patiently and with thanksgiving bear our heavenly Fathers correction whensoever by any maner of adversity it shall please his gracious goodness to visit us And there should be no greater comfort to Christian persons then to be made like unto Christ by suffering patiently adversities troubles and sicknesses For he himself went not up to joy but first he suffered pain he entred not into his glory before he was cruâ—ified So truly our way to eternal Joy is to suffer here with Christ and our door to enter into eternal life is gladly to die with Christ that we may rise again from death and dwell with â—â—m in everlasting life New therefore taking your sickness which is thus profitable for you patiently I exhort you in the name of God to remember the profession which you made unto God in your Baptism And forasmuch as after this life there is account to be given unto the righteous Judge of whom all must be judged without respect of persons I require you to examine your self and your state both toward God and man so that accusing and condemning your self for your own faults you may finde mercy at our heavenly Fathers hand for Christs sake and not be accused and condemned â—iâ— that fearful Judgement Therefore I shall shortly rehearse the Articles of our Faith that you may know whether you do believe as a Christian man should or â—o P Then the Minister shall rehearse the Articles of the Eaith saying thus Doest thou believe in God the Father Almighty And so forth as it is in Baptism Then shall the Minister examine Q whether he be in charity with all the world exhorting him to forgive from the bottom of his heart all persons that have offended him and if he have offended other to ask them forgiveness And where he hath done injury or wrong to any man that he make amends to the uttermost of his power And if he have not afore disposed his goods let him then make his will But men must be oft admonished that they set an order for their temporal goods and lands when they be in health and also declare his debts what he oweth and what is owing unto him for discharging of his conscience and quietness of
O praise the Lord all ye nations laud him all ye people for his merciful kindnesse is confirmed towards us and the truth of the Lord endureth for ever Glory be to the Father c. Lord have mercy upon us without any more repetition Omitted by Bucer Christ have mercy upon us  Lord have mercy upon us  The Priest Omitted by Bucer The Lord be with you  Answer  And with thy Spirit   Mm Common-prayer The Colect 1 B. of Edw. 6. Let us pray ALmighty everliving God maker of mankinde which doest correct those whom thou doest love and chastisest every one whom thou doest receive we beseech thee to have mercy upon this thy servant visited with thy hand and to 〈◊〉 he may take his sicknesse patiently and recover his bodily health if it be thy gratious will and whensoever his soul shall depart from the body it may without spot be presented unto thee through Jesus Christ our Lord. Amen The Epistle MY son despise not the correction of the Lord neither faint thou when thou art rebuked of him for whom the Lord loveth him he correcteth yea and he scourgeth every son whom he receiveth The Gospel VErily verily I say unto you he that heareth my word and beleeveth on him that sent me hath everlasting life and shall not come unto damnation but he passeth from death unto life 1 B. of Edw. 6. The Preface The Lord be with you Answer And with thy spirit Lift up your hearts c. unto the end of the Canon Common-Prayer At the time of the distribution of the holy Sacrament the Priest shall first receive the Communion himself and after minister to them that be appointed to communicate with the sick 1 B. of Edw. 6. if there be any and then to the sick person and the sick person shall alwayes desire some either of his own house or else of his neighbours to receive the holy Communion with him for that shall be to him a singular great comfort and of their part a great token of charity And if there be moe sick persons to be visited the same day that the Curate doth celebrate in any sick mans house then shall the Curate there reserve so much of the Sacrament of the Body and blood as shall serve the other sick persons and such as be appointed to Communicate with them if there be any And shall immediatly carry it and minister it unto them But if any man either by reason of extremity of sicknese or for lack of warning in due time to the X Curate or for lack of company to receive with him or by any other just impediment do not receive the Sacrament of Christs body and blood then the Curate shall instruct him that if he do truely repent him of his sins and stedfastly beleeve that Jesus Christ hath suffered death upon the crosse for him and shed his blood for his redemption earnestly remembring the benefits he hath thereby and giving him hearty thanks therefore he doth eat and drink the body and blood of our Saviour Christ profitable to his souls health although he do not receive the Sacrament with his mouth Common Prayer 1 B. of Edw. 6. When the sick person is visited and receiveth the holy Communion all at one time then the Minister for more expidition shall cut of the form of the visitation at the Psalm In thee O Lord have I put my trust and go streight to the Communion When the sick person is visited and receiveth the holy Communion all at one time then the Priest for more expedition shall use this order at the visitation The Anthem Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Our Father which art in heaven c. And lead us not into temptation Answer But deliver us from evil Amen Let us pray O Lord Look down from heaven c. With the first part of the exhortation and all other things unto the Psalm In thee O Lord have I put my trust c. And if the sick person desire to be anointed then shall the Priest use the appointed prayer without any Psalm Common Prayer In the time of plage sweat or such other like contagious times of sicknesses or diseases when none of the Parish or neighbors can be gotten to Communicate with the sick in their houses for â—eaâ— of the infection upon special request of the diseased the Minister may aloâ—â— Communicate with him The order for the burial of the dead Y The Minister meeting the Corps at the Church stile shall say Or else the Ministers and Clarks shall sing And so go either unto the Church or toward the grave Z I Am the resurrection and the life saith the Lord He that beleeveth in me yea though he were dead yet shall he live And whosoever liveth and beleeveth in me shall not die for ever I Know that my redeemer liveth and that I shall rise out of the â—arth in the last day and shall be covered again with my skin 〈◊〉 shall see God in my flesh yea and I my self shall be hold him not with other but with these same eyes WE brought nothing into this world neither may we carry anything out of this world The Lord giveth and the Lord taketh away Even as it pleaseth the Lord so cometh things to passe Blessed he the name of the Lord. When they come at the grave whiles the corps is made ready to be laid into the earth the Minister shall say or the Minister and Clerks shall sing MAn that is born of a woman hath but a short time to live and is full of misesery he cometh up and is cut down like a flour He fleeth as it were a shadow and never continueth in one stay In the midst of life we be in death Of whom may we seek for succor but of thee O Lord which for our sins justly are displeased Yet O Lord God most holy O Lord most mighty O holy and most merciful Saviour deliver us not into the bitter pains of eternal death Thou knowest Lord the secrets of our hearts shut not up thy merciful eyes to our prayers But spare us Lord most holy O God most mighty O holy and merciful Saviour thou most worthy Judge eternal suffer us not at our last hour for any pains of death to fall from thee Common Prayer 1 B. of Edw. 6. Then while the earth shall be cast upon the body by some standing by the Minister shall say Then the Priest casting earth upon the Corps shall say Forasmuch as it hath pleased almighty God of his great mercy to take unto himselfthe soulof our dear brother here departed we therefore commit his body to the ground earth to earth ashes to ashes dust to dust Z in sure and certain hope of resurrection to eternal life through our Lord Jesus Christ who shall change our vile Body that it may be like to his glorious Body according to the
mighty working whereby he is able to subdue all things to himself I commend this soul to God the Father Almighty and thy Body to the ground c. Then shall be said or sung I Heard a voyce from Heaven saying unto me Write from henceforth Blessed are the dead which die in the Lord Even so saith the Spirit that they rest from their labors 1 B. of Edw. 6. Let us pray WE commend into thy hands of mercy most merciful Father the soul of this our Brother departed N. And his body we commit to the Earth beseeching thine infinite goodness to give us grace to live in thy fear and love and to die in thy favor that when the Judgement shall come which thou hast committed to thy well-beloved Son both this our Brother and we may be found acceptable in thy sight and receive that blessing which thy well-beloved Son shall then pronounce to all that love and fear thee saying Come ye blessed Children of my Father Receive the Kingdom prepared for you before the beginning of the world Grant this merciful Eather for the Honor of Jesus Christ our onely Saviour Mediator and Advocate Amen This Prayer shall also be added ALmighty God we give thee hearty thanks for this thy servant whom thou hast delivered from the miseries of this wretched world from the body of death and all temptation And as we trust hast brought his soul which he committed into thy holy hands into sure consolation and rest Grant we beseech thee that at the day of Judgement his soul and all the souls of the elect departed out of this life may with us and we with them fully receive thy promises and be made perfect altogether through the glorious resurrection of thy Son Jesus Christ our Lord. These Psalms with other suffrages following are to be said in the Church either before or after the burial of the Corps I am well pleased that the Lord c. Psal. 116. Glory to the Father c. As it was in the beginning c. Praise the Lord O my soul c. Psalm 146. Glory to the Father c. As it was in the beginning c. omitted by Bucer O Lord thou hast searched me out c. Psalm 139. Glory be to the Father c. As it was in the beginning c. Then shall follow this Lesson taken out of the 15 Chapter to the Corinthians the first Epistle CHrist is risen from the dead and become the first fruits of them that slept For by a man came death and by a man came the resurrection of the dead For as by Adam all die even so by Christ shall all be made alive but every man in his own order The first is Christ then they that are Christs at his coming Then cometh the end when he hath delivered up the kingdom to God the Father when he hath put down all rule and all authority and power For he must reign till he have put all his enemies under his feet The last enemy that shall be destroyed is death For he hath put all things under his feet But when he saith All things are put under him it is manifest that he is excepted which did put all things under him When all things are subdued unto him then shall the son also himself be subject unto him that put all things under him that God may be all in all Else what do they which are baptized over the dead if the dead rise not at all Why are they then baptized over them yea and why stand we alway then in jeopardy By our rejoycing which I have in Christ Jesu our Lord I die daily That I have fought with beasts at Ephesus after the maner of men what advantageth it me if the dead rise not again Let us eat and drink for to morrow we shall die Be not ye deceived evil words corrupt good maners Awake truly out of sleep and sin not For some have not the knowledge of God I speak this to your shame But some man will say How arise the dead With what body shall they come Thou fool that which thou sowest is not quickned except it die And what sowest thou thou sowest not that body that shall be but bare corn as of wheat or some other But God giveth it a body at his pleasure to every seed his own body All flesh is not one maner of flesh but there is one maner of flesh of men another maner of flesh of beasts another of fishes another of birds There are also celestial bodies and there are bodies terrestrial But the glory of the celestial is one and the glory of the terrestrial is another There is one maner glory of the sun another glory of the moon and another glory of the stars For one star differeth from another in glory So is the resurrection of the dead It is sown in corruption it riseth again in incorruption it is sown in dishonor it riseth again in honor it is sown in weakness it riseth again in power it is sown a natural body it riseth again a spiritual body There is a natural body and there is a spiritual body as it is also written The first man Adam was made a liâ—ing soul and the last Adam was made a quickning spirit Howbeit that is not first which is spiritual but that which is natural and then that which is spiritual The first man is of the earth earthy The second man is the Lord from Heaven heavenly As is the earthy such are they that be earthy And as is the heavenly such are they that are heavenly And as we have born the image of the earthy so shall we bear the image of the heavenly This say I brethren that flesh and blood cannot inherit the kingdom of God neither doth corruption inherit incorruption Behold I shew you a mystery We shall not all sleep but we shall be changed and that in a moment in the twinckling of an eye by the last trump For the trump shall blow and the dead shall rise incorruptible and we shall be changed For this corruptible must put on incorruption and this mortal must put on immortality When this corruptible hath put on incorruption and this mortal hath put on immortality then shall be brought to pass the saying that is written Death is swallowen up Into victory Death where is thy sting Hell where is thy victory The sting of death is sin and the strength of sin is the law but thanks be unto God which hath given us victory through our Lord Jesus Christ. Therefore my dear brethren be ye stedfast and unmoveable always rich in the work of the Lord forasmuch as ye know how that your labor is not in vain in the Lord. The Lesson ended the Minister shall say Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Our Father c. And leav us not c. Answer But deliver us from evil Amen 1 B. of Edw. 6. Priest Enter
Word of God and Prayer How can they answer it at the Bar of Reason which did proscribe from Matrimony the Paramount of all earthly concernments Divine Invocation and Saterdotal Benediction without which never was any initiation into that honourable State thought duly performed Upon this very account the place where it was celebrated amongst the Jews was stiled Beth-Hillulah The House of Praise and amongst the Heathen there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers preparatory to Marriage The very score it was upon which our Saviour was bidden to the Marriage in Cana. if Epiphanius deceives us not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How honour able is wedlock when our Saviour was invited to a marâ—◠〈◊〉 〈◊〉 to bless the maried couple And as he did really blesse marriage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a fruitful womb as the same father conceiveth so did he all Nuptials to come by honouring with his presence and shewing his first of Miracles in Cana of Galâ—lee at a Wedding Feast This opinion of Epiphanius will be the more passable if it be considered that Blessing being one of the choicest of Ministerial Acts was alwaies dispenced by the chief of Ministers or persons of the most eminent note for sanctity So Melchisedech the Priest of the most high God blessed Abraham Gen. 14. 19. Upon the same account the typified Melchisedech Christ was desired to bless little children Math. 19. 13. As the famous Grotius supposed And upon the same account in the Primitive times the Bishop and if present none but he was to bless the people in publique Assemblies who as he was for that very cause principal in the administration of Matrimonial Benâ—dâ—ction so was he also most concerned in the approbation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ignatius it is â—â— that the married couple betroth themselves with the advice of the Bishop So a Virgin in Tertullian is said petere maritum ab Episcopo to ask an Husband of the Bishop Indeed as the condition of the times then was it could not in prudence be otherwise The inconveniences of an unequal yoak or marrying of a Christian with an infidel were innumerable the society and conversation could not be so mutual between them the Christian woman could not keep those correspondences which were of the interest of her Religion and possibly the secret meetings which with much adoe were then contrived might thereby be betraied or unhappily discovered to the ruin and destruction of the Professors of Christianity Seeing then no avoidance the solemnization of this Ordinance must be granted to have been performed by such a consecration it is also next in order to be supposed that in this consecration set forms were used considering withall that they were assigned to undergraduate concernmenrs and considering that such forms are still extant some and others are presumable to have been so by collateral implication Under the Law in the story of Ruth two forms occur First The Lord grant thee rest in the house of thy Husband Ch. 1. 9. 3. 1. Secondly all the People and Elders said The Lord make the woman that is come into thine house like Rachel and like Leah which two did build the house of Israel and do thou worthily in Ephrata and be thou famous in Bethlehem and let thy house be like the house of Pharez whom Tamar bare unto Judah of the seed which the Lord shall give thee of this young man Ch. 4. v. 12. The People and Elders could not certainly conspire so exactly in every syllable of this Benediction had it not been a known and usual form amongst them Under the Gospel in the Primitive times I mean told we are that such forms were though not what they were In the Council of Carthage decreed it is Ut preces vel Orationes seu missae quae probatae fuerint in Concilio sive Praefationes sive Commendationes sive Manuum Impositiones ab omnibus celebrentur That those formes of Prayers or Masses be they Prefaces or Offices for interments or of imposition of hands which have been allowed of by the Council shall be celebrated bâ— all Where Imposition of hands must undoubtedly denote all Sacerdotal Benediction whether in Ordaining of Priests or in absolving of penitents or in confirming of persons new baptized or in the solemnization of matrimony or whatever else was performed that ceremony applied At the day appointed c. The appointment of the day is left to the election of the persons to be married provided it be not from Advent Sunday until eight dayes after the Epiphaâ—y from Septuagesima Sunday until eight dayes after Easter from Rogation Sunday until Trinity Sunday These times being prohibited But by what Authority Not by the Common Prayer not by the Kalender not by any Homily not by any Article not by any Canon of our Church since the Reformation And therefore if there be any Popery as is pretended by Mr. Pryn in this restraint our Reformed Church is not to bear the blame By what Law then By a Canon certainly and of some General Council of this Nation for else all Manuals and Linwood our famous Canonist would not have agreed so punctually in all the dayes prefixt True it is this Canon is not to my reading extant but before the Reformation it was undoubtedly And this is the reason why our prohibition exceeds that of the Council of Trent in the last clause viz. from Rogation Sunday until Trinity Sunday that Council being confirmed by Pius 4th far up into the State of Reformation But were not former Canons all made null upon our Reformation No in the Statute 25. H. 8. c. 19. it is expresly provided That such Canons as were made before that Act which be not contrariant nor repugnant to the Kings Prerogative the Laws Statutes and Customs of the Realm should be still used and executed as they were before the making of the Act. Now of these Canons this I take it was one but whereas it is charged with Popery I consess I apprehend not where that Popery is resident Is it as the restraint relates to times of solemn Humiliation Then the Fathers of the Council of Laodicea a Council to which Popery is post-nated above three hundred years stands guilty of Popery as well as we for that Council interdicted marriages for the whole time of Lent as hath been shewed before Nay more the Directory it self is guilty of Popery too for this excepts from this Ordinance Dayes of publique Humiliation Is it as it relates to Festivals Mr. Pryn indeed saith Marriage is a Festival and joyful thing and so most seasonable and suitable for Festival and joyful times and seasons But the Directory sayes nay and therefore interdicts the celebration of it upon all Holy-dayes of the year in these words And we advice that marriage be not solemnized on the Lords day and the Lords day is the only Festival enjoyned by that Directory The result of all is this That the Assembly
convenient place nigh 1 B. of Edw. 6. unto the Quier door unto the place where the table standeth and the Minister standing by her shall say these words or such like as the case shall require Forasmuch as it hath pleased almighty God of his goodnesse to give you safe diliverance and hath preserved you in the great danger of child-birth ye shall therefore give hearty thanks unto God and pray Then shall the Minister say this Psalm Scot. Lit. or else the Psal. 27. I Have lifted up mine eyes unto the D. hills from whence cometh my help My help cometh even from the Lord which hath made heaven and earth He will not suffer thy foot to be moved and he that keepeth thee will not sleep Behold he that keepeth Israel shall neither slumber nor sleep The Lord himself is thy keeper the Lord is thy defence upon thy right hand So that the sun shall not burn thee by day neither the moon by night The Lord shall preserve thee from all evil yea it is even he that shall keep thy soul. The Lord shall preserve thy going out and thy coming in from this time forth for evermore Glory be to the Father and to the Son c. As it was in the beginning is now c Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Our father which are in heaven c. And lead us not into temptation Answer E But beliver us from evil Amen Minister O Lord save this woman thy servant Answer Which putteth her trust in thee Minister Be thou unto her a strong tower Answer From the face of her enemy Minister Lord hear our prayer Answer And let our cry come unto thee Minister Let us pray O Almighty God which hast delivered this woman thy servant from the great pain and perill of child birth grant we beseech thee most merciful father that she through thy help may both faithfully live and walk in her vocation according to thy wil in this life present and also may be partaker of everlasting glory in the life to come through Jesus Christ our Lord. Amen Common-Prayer Sotch Lit. 1 B. of Edw. 6. The woman that cometh to give thanks must offer accustomed offerings and if their be a Communion it is convenient that she receive the holy Communion The woman that cometh to give her thanks it is convenient that she receive the holy Communion if there be any at that time The woman that is purified must offer her chrysom and other accustomed offerings And if there be a Communion it is convenient that she receive the holy Communion Common Prayer 1 B. of Edw. 6. A F Comination against sinners with certain prayers to be used divers times in the year Scot. Lit. and especially on the first day of Lent commonly called Ash-wednesday The first day of Lent commonly called Ash-wednesday After Morning Prayer the people being called together by the ringing of a Bell and assembled in the Church the English Letany shall be said after the accustomed maner which ended the Minister shall go into the Pulpit G and say thus Scot. Lit. The People sitting and attending with reverence BRethren in the Primative Church there was a godly Discipline that at the beginning of Lent such persons as were notorious sinners were put to open peuauce H and punished in this world thâ—â— their souls might be saved in the day of the Lord And that other admonished by their example migâ—â— be more afraid to offend In the stead whereof until the said discipline may be restored again which thing is much to be wished it is thought good that at this time in your presence should be read the general sentences of Gods cursing against impeuitenâ— sinners gathered out of the xxvii Chapter of Deuteronomy and other places of scripture And that ye should answer to every sentence Amen To the intent that you being admonished of the great indignation of God against sinners 〈…〉 rather be called to earnest and true repentance and may walk more warily in these dangerous days fleeing from such vices for the which ye affirm â—â—th your own mouths the curse of God to be due Cursed is the man that maketh any carvâ—d or 〈◊〉 imagâ— an aâ—â—mination to the Lord the work of the hands of the crâ—â—ts-man and putteth it in a secret place to worship it And the People shall answer and say Amen Minister Cursed is he that curseth his father and mother Answer Amen Minister Cursed is he that removeth away the mark of his Neighbors Land Answer Amen Minister Cursed is he that maketh the 〈◊〉 to go out of his way Answer Amen Minister Cursed is he that â—â—â—teth in Judgement the right of the Stranger of them that be fatherless and of widows Answer Amen Minister Cursed is he that smiteth his neighbor seâ—â—â—tly Answer Amen Minister Cursed is he that lieth with his Neighbors wife Answer Amen Minister Cursed is he that taketh reward to stay the soul of innocent blood Answer Amen Minister Cursed is he that putteth his trust in man and taketh man for his defence and in his heart goeth from the Lord. Answer Amen Cursed are the unmerciful the fornicators and adulterers and the covetous persons the worshippers of Images slanderers drunkards and extorâ—oners Answer Amen Minister NOw seeing that all they be accursed as the Prophet David beareth witness which do erre and go astray from the Commandments of GOD let us remembring the dreadful Judgement hanging over our heads and being always at hand return unto our Lord God with all contrition and meekness of heart bewailing and lamenting our sinful lite knowledging and confessing our offences and seeking to bring forth worthy fruits of penance For now is the ax put unto the root of the trees so that every tree which bringeth not forth good fruit is hewen down and cast into the fire It is a fearful thing to fall into the hands of the living God He shall pour down ram upon the sinners snares fire and brimston storm and tempest this shall be their portion to drink For loe the Lord is commen out of his place to visit the wickedness of such as dwell upon the earth But who may abide the day of his coming Who shall be able to endure when he appeareth His fan is in his hand and he will purge his floor and gather his Wâ—eat into his barn but he will burn the chaff with unquenchable fire The day of the Lord cometh as a thieâ— upon the night And when men shall say peace and all things are safe then shall suddenly destruction come upon them as sorrow cometh upon a woman traveling with childe and they shall not escape Then shall appear the wrath of God in the day of vengeance which obstinate sinners through the stubbornness of their hâ—art have heaped unto themselves which â—â—spised the goodness patience and long sufferance of God when he called them continually to repentance
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
Paradice meaning thereby their Church Now though true it is these Adamiani were accounted Heretiques yet Epiphanius mentions this as their opinion not as their heresy Heresy it could not be which was embraced by the Orthodox Fathers of that Church who looked upon their Penitents under the same notion Praevaricati sunt pactum Dei in Ecclesia sicut praevaricatus est Adam in Paradiso sic isti ejiciantur de Ecclesia saith Hierome of the excommunicated persons of his daies They have broken the Covenant of their God in the Church as Adam transgressed in Paradise and declare they are his followers that as he out of Paradise so are they thrust out of the Church Augustine to the same purpose In hoc Paradiso id est Ecclesia solent à Sacramentis Altaris visibilibus homines disciplina Ecclesiastic a removeri In this Paradise I mean the Church Ecclesiastical discipline is wont to shut out some men from the visible Elements of the Altar A thing so clear as some derive the very institution of Ecclesiastical service from that President Now if any shall say that this expulsion was onely a sequestration of the Person excommunicated from the outward Communion and society of the faithful in Sacris and though these Testimonies firm the comparison betwixt such persons and Adam yet speak they short of the rite mentioned by Gratian viz. the driving them out of the Church as it denoteth the place of Gods worship I answer that there is no absolute necessity to limit the Interpretation to one which is appliable to both especially considering that the one so naturally results from the other And did these passages speak short yet others there are home enough that especially of St. Hierome who speaking of his Fabiola her not entring the Church saith Sacerdos ejecerat the Priest had cast her out where is full evidence both for the act of Expulsion it self from the Church and for the person expelling the Priest which according to the idiome of Antiquity alwaies imported none inferiour to the Bishop As for the restraint of this solemne exclusion to Gratian's word must be taken and for ought I see well it may considering nothing can be urged against it as labouring of any irrational absurdity As concerning Penitents presenting themselves at the Church door it is undoubtedly true there they were to stand during the time of Divine Service Fabiola before mentioned Non est ingressa Ecclesiam did not enter into the Church So the Roman Clergy writing to St. Cyprian in the vacancy of that Sea Adeant ad limen Ecclesiae sed non utique transiliant The Penitents may come to the threshold of the Church but step beyond they must not And this helps us to the reading of Tertullian's Adgeniculari charis Dei where it was aris Dei before If Penitents might not set so much as a foot over the threshold of Gods house they could not properly be said adgeniculari aris to kneel at the Altar There was indeed a great enmity between Altars and persons of that State so great as he who was absolved was said to be reconciled to the holy Altar Divino Altari And this reconciliation was not to the Altar it self neither but to the Sacramental Symbole consecrated at the Altar and then his postliminiation gave him liberty to approach no nearer the Altar then the Cancellum and consequently no Adgeniculation at the Altars indulged to the very faithfull themselves and if not to them much less to Penitents Their stations being then assigned them without doors there did they adgeniculari charis Dei supplicate the dear Saints of God as they entred the Church there did they beg patrocinium sanctae plebis ad Deum obsecrandum the assistance of the holy Congregation to entreat God in their behalf according to the Greek form mentioned before As for the Ceremonies related by Gratian which were indicative of interiour humiliation and as it were silent Confessions cause I have to think they were rather Spontaneous Compliances with the received Fashions of those times then the Result of any Ecclesiastical Canon but whither so or not so certain it is in use they were S. Cyprian describing Penitents in their splendid Formalities sets them out thus that they did stratos solo adhaerere cineri in cilicio sordibus volutare or as Tertullian solio cineri incubare cast down upon the floor wrap themselves up in filthy and course sachin So S. Hierome Fabiola saccum induerat ut errorem publice fateretur had put on saccloth that she might testifie to all the world she had fallen Nor is this all he addeth she stood in Ordine Poenitentium in the row of Penitents Discalceatis pedibus barefoot with her shoes off which Gratian maketh another rite appendant to Solemn Pennance In this posture and habit illoti sordulenti extra laetitiam to use Tertullian's phrase nastily defiled with dirt abandoning all signes of joy continued they all the time of sacred Offices untill that of the Eucharist was finished which being done and the Congregation risen as they were coming forth out of the Church the Penitents Sozomen tells us with howling and great lamentation fell groveling before them and the Bishop coming up to them cast himself prostrate also with great mourning the Congregation all be-drenched with tears then the Bishop rising up first and the rest after him he sent up his Prayers to God for them and so dismissed them Having thus laid down the several Scheams and Fashions of both Primitive Churches during the time of Pennance it will be now proper to survey how they recovered those Rites from which they fell For which work it is very probable in both Churches One peculiar day though not in both One and the same was set apart what that day was in the Greek Church I am not yet satisfied what in the Latine all those Ancient Rituallists published by Hittorph with Durandus Durantus and others of Later Edition who constantly fix it precisely upon Mandy-Thursday seem to put it out of question which possibly was exactly true in reference to the times wherein they wrote and not very wide from the more ancient limitation For S. Hierom giving us an account of Fabiola's Reception into the Comumon of the Faithfull saith It was sub diem Paschae very near Easter and must consequently fall into the holy week But S. Ambrose is most express in his epistle to Marcellina who sending her a kinde of Journal of that great Tumult about his not delivering up of the Church he giveth it this date Erat autem Dies quo sese Dominus sese pro nobis tradidit quo in Eccelesia Poenitentia relaxatur Now it was the Day whereon our Lord delivered himself for us whereon publick Pennance is released in the Church Nor was this a day of general release but restrained onely to such as had gone their full time of
and blood spiritually to feed and drink upon The which Sacrament being so divine and holy a thing and so comfortable to them which receive it worthily and so dangerous to them that will presume to take the same unworthily my duty is to exhort you in the mean season to consider the greatness of the thing and to search and examine your own consciences and that not lightly nor after the manner of dissemblers with God But as they which should come to a most godly and heavenly banket not to come but in the marriage garment required of God in Scripture that you may so much as lieth in you be found worthy to come to such a table The waies and means thereto is First that you be truely repentant of your former evil life and that you confess with an unfained heart to almighty God your sins and unkindness towards his Majesty committed either by will word or deed infirmity or ignorance and that with inward sorrow and teares you bewaile your offences and require of Almighty God mercy and pardon promising to him from the bottom of your hearts the amendment of your former life And amongst all others I am commanded of God especially to move and exhort you to reconcile your selves to your neighbours whom you have offended or who hath offended you putting out of your hearts all hatred and malice against them and to be in love and charity with all the world and to forgive other as you would that God should forgive you And if there be any of you whose conscience is troubled and grieved in any thing lacking comfort or counsel let him come to me or some other discreet and learned Priest taught in the Law of God and confess and open his sinne and grief secretly that he may receive such ghostly counsel advise and comfort that his conscience may be relieved and that of us as a Minister of God and of the Church he may receive comfort and absolution to the satisfaction of his mind and avoiding of all scruple and doubtfulness requiring such as shall be satisfied with a general confession not to be offended with them that doth use to their further satisfying the auricular and secret confession to the Priest nor those also which think needful or convenient for the quietness of their own consciences particularly to open their sinnes to the Priest to be offended with them which are satisfied with their humble confession to God and the general confession to the Church But in all these things to follow and keep the rule of Charity and every man to be satisfied with his own conscience not judging other mens minds or acts whereas he hath no warrant of Gods Word for the same The time of Communion shall be immediatly after that the Priest him self hath received the Sacrament without the varying of any other rite or ceremony in the Masse until other order shall be provided but as heretofore usually the Priest hath done with the Sacrament of the body to prepare less and consecrate so much as will serve the people so it shall yet continue still after the same manner and form save that he shall bless and consecrate the biggest Chalice or some fair and convenient cup or cups full of wine with some water put unto it And that day not drink it all up himself but taking one onely sup or draught leave the rest upon the Altar covered and turn to them that are disposed to be partakers of the Communion and shall thus exhort them as followeth Dearly beloved in the Lord ye comming to this holy Communion must consider what S. Paul writeth to the Corinthians how he exhorteth all persons diligently to trie and examine themselves or ever they presume to eate of this bread and drink of this cup for as the benefit is great if with a truly penitent heart and lively faith we receive this holy Sacrament for then we spiritually eate the flesh of Christ and drink his bloud Then we dwell in Christ and Christ in us we be made one with Christ and Christ with us So is the danger great if we receive the same unworthily for then we become guiltie of the body and blood of Christ our Saviour we eat and drink our own damnation because we make no difference of the Lords body we kindle Gods wrath over us we provoke him to plague us with divers diseases and sundry kindes of death Judge therefore your selves brethren that ye be not judged of the Lord. Let your minde be without desire to sinne Repent you truly for your sinnes past have an earnest and lively Faith in Christ our Saviour be in perfect Charity with all men so shall ye be meet partakers of these holy Mysteries But above all things you must give most humble and hearty thanks to God the Father the Son and the Holy Ghost for the Redemption of the world by the death and passion of our Saviour Jesus Christ both God and man who did humble himself even to the death upon the Cross for us miserable sinners lying in darkness and the shadow of death that he might make us the children of God and exalt us to everlasting life And to the end that we alway should remember the exceeding love of our Master and Saviour Jesus Christ thus doing for us and the innumerable benefits which by his precious blood shedding he hath obtained to us he hath left in these holy Mysteries as a pledg of his love and a continual remembrance of the same his own blessed body and precious blood for us spiritually to feed upon to our endless comfort and consolation To him therefore with the Father and the Holy Ghost let us give as we are bound continually thanks submitting our selves wholly to his holy will and pleasure and studying to serve him in true holiness and righteousness all the daies of our life Amen Then the Priest shall say to them that be ready to take the Sacrament If any man here be an open Blaspemer Advouterer in malice or envy or any other notable crime and be not truly sorry therefore and earnestly minded to leave the same vices or that doth not trust himself to be reconciled to Almighty God and in charity with all the world let him yet a while bewail his sinnes and not yet come to this holy Table least after the taking of this most blessed bread the Devil enter into him as he did into Judas to fulfill in him all iniquity and to bring him to destruction both of body and soul. Here the Priest shall pause a while to see if any man will withdraw himself and if he perceive any so to do then let him commune with him privily at convenient leasure and see whether he can with good exhortation bring him to grace and after a little pause the Priest shall say You that do truly and earnestly repent you of your sinnes and offences committed to Almighty God and be in love and charity with your neighbours and intend
meer Ecclesiastical audience and which were not punishable by the Civil Law as perjury fornication usury c. But in process of time the accumulation of Canons creating daily a multitude of questions too intricate for the Bishop to determine Placuit ut petant ex nomine Provinciarum omnium Legati porrecturi Vincentius Fortunatianus à gloriosissimis Imperatoribus ut dent facultatem defensores constituendi Scholasticos qui in actu sunt vel in munere defensionis causarum ut more Sacerdotum Provinciae iidem ipsi quidem legendum qui Defensionem Ecclesiarum susceperint habeant facultatem pro negotiis Ecclesiarum quoties necessitas flagitaverit vel ad obsistendum Obrepentibus vel ad necessaria suggerenda ingredi judicum secretaria It is decreed saith the Councel of Carthage that Vincentius and Fortunatianus the Legates which are to be sent in the name of all the Provinces petition the most Glorious Emperours that they would give way for the choice of Scholastical Advocates who are profess'd pleaders of causes that after the manner of the Principalls of Provinces these who shall undertake the Protection of the Churches may have leave in affairs of the Churches as necessity shall require to enter the seats of Judicature either to oppose evils creeping in or to represent things necessary From these Defensores Ecclesiastici or as the Greeks called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 learned men think the Chancellors or Officialls Ecclesiastical took their beginning and probably so it might be in the African Church but elsewhere Socrates seems to set forth a worse Reason speaking of Sylvanus Bishop of Troas Cum clericos ex litigantium controversiis quaestum facere videret deinceps neminem ex clero judicem esse permisit sed unum ex fidelibus laicis causarum cognitioni praefecit When he once perceived the Clergy made an advantage to themselves from others quarrels he suffered no Clergy-man to be Judge but appointed a Lay-man selected out of the Faithfull to preside in hearing causes Take both or which you like and assign another as probable as any viz. the not diversion of the Bishops and Chergy-men from sacred duties more proper to their calling the Institution speaks reason enough to vindicate it against all exceptions Ibid. Ordinaries Ordinaries saith Lindwood are those quibus competit jurisdictio Ordinaria de jure Privilegii vel consuetudine who of Right either by Priviledg or Prescription have ordinary Jurisdiction and therefore Chancellors Commissioners Officials and Arch-Deacons are Ordinaries as well as Bishops Page 25. line 3. Begin another division thus Some following Salisbury use upon inquiry into the ancient Practice of this Church of England I find it most apparent that every Bishop in his Dlocesan or Episcopal Synod had full power to constitute such Canons to make such Ecclesiastical Orders to frame such services for the respective Diocess as he and his Clergy should think most convenient And from hence arose those varieties of uses mentioned in this Preface In truth such was the custom of the Primitive Church unusquisque Episcoporum quod putat facit Every Bishop in his own Diocess doth what he judgeth meet And S. Ambrose under the Popes nose at Millain compiled an Office not onely differing from but standing in competition with that of Rome But though here are many uses mentioned yet for the Province of Canterbury that of Salisbury in estimation so far surpast the rest as it became almost of universal observation Compiled and digested it was by Osmund Bishop of Salisbury about the year 1099. The reason given by Harpsfeild is quoniam singulae fere Dioceses in statis precariis horis dicendis variabant ad hanc varietatem tollendam ut quasi absolutum quoddam precandi quo omnes uti possent exemplar extaret That because almost almost all Dioceses had their seveal waies and uses in their services and Canonical houres to take away that diversity this should be as a standing form for all to follow But this reason I cannot assent unto for what had Osmund to do to give the rule to other Dioceses Nothing certainly Nor did he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mind or regard what others did No he had the same designe neither more nor less which was incident to the power of the Bishop Evidently this In a Counsel held at London Anno 1075. decreed it was according to ancient Canons that Bishops Seas should no longer be held in Villages but removed to Citties Thereupon Hermanus translated his chair from Shirburn to Salisbury where he began to edify a Cathedral but died before he finisht it Next him succeeded this Osmund who having compleated the structure Clergy-men most eminent for learning from all parts were invited by a liberal allowance there to reside The Church being built and furnished thus with so gallant a Colledge of Prebendaries Osmund took it into his next care that Divine Service might there be performed with equal splendor Hereupon he contrived the Office called the Course of Salisbury and provided such a set of excellent Singing-men to officiate it that Emicabat so are the words of my Author ibi magis quam alias canonicorum claritas cantibus nobilium The Canons thereof could nowhere else be matched for their Art in Musick This Service of Salisbury being now cryd up as a most noble model The rest of the Bishops of the Province of Canterbury especially not haveing learning enough for pene omnes tunc temporis illiterati they were then almost all arrant dunces to frame a better conformed their Dioceses in it So that what Osmund intended peculiarly for his own use became exemplary to others And perhaps upon this very score his Sea obtained from posterity as a mark of honour that preeminence whereof Lindwood gives this account Episcopus Sarum in Collegio Episcoporum est praecentor tomporibus quibus Archi-Episcopus Cantuariensis solemniter celebrat Divina praesente Collegio Episcoporum Chorum in Divinis Officiis regere debet de Observantia consuetudine antiqua The Bishop of Salisbury in the College of Bishops is to be the Praecentor and at such times as the Arch-Bishop of Canterbury officiateth all the College of Bishops being present he ought to govern and direct the Quire insacred Offices And this he is to do by ancient custome and observation And perhaps upon this very score if it be true as some Romanists affirm the Bishop of Salisbury was before the Reformation constantly and of course Dean of the King's Chappel and chief appointer of the Rites and Ceremonies Page 79. line 26. At these words The first mention Add is in Proclus he declaring it to be a daily Hymn saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the world over every day is re-sounded All the works of the Lord bless the Lord. Page 98. line 47. Begin another Paragraph thus The Priest shall say But when At the beginning of Evening Prayer I confess I have known
Then shall they call upon me saith the Lord but I will not hear they shall seek me early but they shall not finde me and that because they hated knowledge and received not the fear of the Lord but abhorred my counsel and despised my correction Then shall it be to late to knock when the door shall be shut and to late to cry for mercy when it is the time of justice O terrible voice of most just judgement which shall be pronounced upon them when it shall be said unto them Go ye cursed into the fire everlasting which is pâ—epared for the Devil and his angels Therefore brethren take we heed be time while the day of salvation lasteth for the night cometh when none can work But let us while we have the light believe in the light and walk as the children of the light that we be not cast into the utter darkness where is weeping and â—nashing of teeth Let us not abuse the goodness of GOD which calleth us mercifully to amendment and of his endless pitty promiseth us forgiveness of that which is past if with a whole minde and true heart we return unto him For though our sins be as red as scarlet they shall be as white as snow And though they be like purple yet shall they be as white as wool Turn you clean saith the Lord from all your wickedness and your sins shall not be your destruction Cast away from you all your ungodliness that ye have done make you new hearts and a new spirit Wherefore will ye die O ye house of Israel seeing that I have no pleasure in the death of him that dieth saith the Lord God Turn you then and you shall live Although we have sinned yet have we an advocate with the Father Jesus Christ the Righteous and he it is that obtaineth grace for our sins For he was wounded for our offences and smitten for our wickedness Let us therefore return unto him who is the merciful receiver of all true penitent sinners assuring our selves that he is ready to receive us and most willing to pardon us if we come to him with faithful repentance if we will submit our selves unto him and from henceforth walk in his ways If we will take his easie yoke and light burthen upon us to follow him in holiness patience and charity and be ordered by the governance of his holy spirit seeking always his glory and serving him duly in our vocation with thanksgiving This if we do Christ will deliver us from the curse of the Law and from the extream malediction which shall light upon them that shall be set on the left hand and he will set us on his right hand and give us the blessed benediction of his Father commanding us to take possession of his glorious kingdom unto the which he vouchsafe to bring us all for his infinite mercy Amen Then shall they all kneel upon their knees and the Ministers and Clarks kneeling where they are accustomed to say the Letany shall say the Psalm HAve mercy upon me O God after thy great goodness according to the multitude of thy mercies do away mine offences Wash me throughly from my wickedness and cleanse me from my sin For I knowledge my faults and my sin is ever before me Against thee onely I have sinned and done this evil in thy sight that thou mightest be justified in thy saying and clear when thou art judged Behold I was shapen in wickedness and in sinne hath my mother conceived me But loâ— thou requirest truth in the inward parts and shalt make me to understand wisdom secretly Thou shalt purge me with hysope and I shall be clean thou shalt wash me and I shall be whiter then snow Thou shalt make me hear of joy and gladness that the bones which thou hast broken may rejoyce Turn thy face from my sins and put out all my mis-deeds Make me a clean Heart O GOD and renew a right Spirit within me Cast me not away from thy presence and take not thy holy Spirit from me O give me the comfort of thy help again and stablish me with thy free Spirit Then shall I teach thy ways unto the wicked and sinners shall be converted unto thee Deliver me from blood-guiltiness O God thou that art the God of my health and my tongue shall sing of thy righteousness Thou shalt open my lips O Lord my mouth shall shew thy praise For thou desirest no sacrifice else would I give it thee but thou delightest not in burnt-offering The sacrifice of God is a troubled spirit a broken and a contrite heart O God shalt thou not despise O be favorable and gracious unto Sion build thou the walls of Jerusalem Then shalt thou be pleased with the sacrifice of righteousness with the burnt-offerings and oblations then shall they offer yong bullocks upon thine altar Glory be to the Father and to the Son c. As it was in the beginning is now c. Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Our father which art in heaven c. And lead us not into temptation Answer â—â—t deliver us from evil Amen Minister O Lord save thy servants Answer Which put their trust in thee Minister Send unto them help from above Answer And evermore mightily defend them Minister Holy as O God our saviour Answer And for the glory of thy names sake deliver us be merciful unto us sinners for thy names sake Minister O Lord hear our prayers Answer And let our cry come unto thee Let us pray O Lord we â—eseech thee mercifully hear our prayers and spare all those which confesse their sins to thee that they whose consciences by sin are accused by thy merciful pardon may be absolved through Christ our Lord Amen O Most mighty God and merciful Father which hast compassion of all men and hatest nothing that thou hast made which wouldest not the death of a sinner but that he should rather turn from sin and be saved mercifully forgive us our trespasses receive and comfort us which be grieved and wearied with the burden of 〈◊〉 Thy property is to have mercy to thee onely it appertaineth to forgive sins Spare us therefore good Lord spare thy people whom thou hast redeemed Enter not into judgement with thy servants which be vile earth and miserable sinners but so turn thine â—re from us which meekly knowledge our vilenesse and truely repent us of our faults so make hast to help us in this world that we may ever live with thee in the world to come through Jesus Christ our Lord Amen Then shall the people say this that followeth after the Minister 1 B. of Edw 6. Then shall this Anthem be said or sung TUrn thou us O good Lord and so shall we be turned be favourable O Lord be favourable to thy people which turn to thee in weeping fasting and praying for thou art