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
grant that the scarcity and dearth which we do now most justly suffer for our iniquity may through thy goodnesse be mercifully turned into cheapnesse and plenty for the love of Jesus Christ our Lord to whom with thee and the holy Ghost be praise for ever Amen In the time of war O Almighty God King of all Kings and governour of all things whose power no creature is able to resist to whom it belongeth justly to punish sinners and to be merciful to them that truly repent Save and deliver us we humbly beseech thee from the hands of our enemies abate their pride asswage their malice and confound their devices that we being armed with thy defence may be preserved evermore from all perils to gloriâ—ie thee which art the onely giver of all victory through the merits of thy onely son Jesus Christ our Lord Amen In the time of any common plague or sicknesse O Lmighty God which in thy wrath in the time of King David didst â—ay with the plague of pestilence threescore and ten thousand and yet remembring thy mercy didst save the rest have pitty upon us miserable sinners that now are visited with great sicknesse and mortality that like as thou didst then command thine Angel to cease from punishing so it may please thee to withdraw from us this plague and grievous sicknesse through Jesus Christ our Lord Amen O God whose nature and property is ever to have mercy and to forgive receive our humble petitions and though we be tied and bound with the chain of our sins yet let the pitifulnesse of thy great mercy loose us for the honour of Jesus Christs sake our mediatour and advocate Amen A Thanksgiving for rain O Gd our heavenly Father who by thy gratious providence doest cause the former and the latter rain to descend upon the earth that it may bring forth fruit for the use of man we give thee humble thanks that it hath pleased thee in in our greatest necessity to send us at the lâ—st a joyful rain upon thine inheritance and to refresh it when it was dry to the great comfort of us thy unworthy servants and to the glory of thy holy name through thy mercies in Jesus Christ our Lord Amen A Thanksgiving for fair weather O Lord God who hast justly humbled us by thy late plague of immoderate rain and waters and futhy mercy hast relieved and comforted our souls by this seasonable and blessed change of weather we praise and glorifie thy holy name for this thy mercie and will alwayes declare thy loving kindnesse from generation to generation through Jesus Christ our Lord Amen A Thanksgiving for plenty O Most merciful father which of thy gracious goodnesse hast heard the devout prayers of thy Church and turned our bearth and scarcity into cheapnesse and plenty we give thee humble thanks for this thy special bounty beseeching thee to continue this thy loving kindnesse unto us that our land may yield us her fruits of increase to thy glory and our comfort through Jesus Christ our Lord Amen A Thanksgiving for peace and victory O Almighty God which art a strong tower of defence unto thy servants against the face of their enemies we yield thee praise and thanksgiving for our deliverance from those great and apparant dangers wherewith we were compassed we acknowledge it thy goodnesse that we were not delivered over as a prey unto them beseeching thee still to continue such thy mercies toward us that all the world may know that thou art our Saviour and mighty deliverer through Jesus Christ our Lord Amen A thanksgiving for deliverance from the plague O Lord God which hast wounded us for our sins and consumed us for our transgressions by thy late heavy and dreadful visitation and now in the midst of judgement remembring mercy hast reoâ—emed our souls from the jaws of death we offer unto thy fatherly goodnesse our selves our souls and bodies which thou hast delivered to be a living sacrifice unto thee alwayes praising and magnifying thy mercies in the midst of the Congregation through Jesus Christ our Lord Amen Or this WE humbly acknowledge before thee O most merciful father that all punishments which are threatened in thy law might justly have fallen vpon us by reason of our manifold transgressions and hardnesse of heart yet seeing it hath pleased thee of thy tender mercy upon our weak and unworthy humiliation to asswage the noisome pestilence wherewith we lately have been sore afflicted and to restore the voice of joy and health into our dwellings we offer unto thy Divine majestie the sacrifice of praise and thanksgiving lauding and magnifying thy glorious Name for such thy preservation and providence over us through Jesus Christ our Lord Amen The end of the Letany Annotations upon CHAP. IIII. A Catechising part of the Evening Office The want thereof the cause of heresies Judgement of the Synod of Dort Sermons where in the Primitive Church part of the Evening Office B Evening Prayer why so called An ancient Evening hymn C. The Doxology of the Pater Noster why omitted in our service D. A necessary Rubrick added by the Scotch Liturgy E. Athanasius his Creed falsly so called yet ancient and extant in Anno 600. after Christ. F. Litanies Ancient in the Western Church long before Mamercus Reformed by Gregory the Great ours whence derived the Gesture proper for it G. Wednesdaies and Fridayes why dayes of fastings Stations what and why so called Tertullian cleared H. Forgiving our Enemies a peculiar of Christianity The Jewish and Romish practice contrary to it I. Repeated Prayers most powerful K. The Thanksgivings for Rain c. a necessary Reformation AN order for Evening Prayer Though Evening service varieth not much from that of the Morning yet doth it afford something which obligeth our consideration For what is too much forgot I must reminde you that there is an Evening service befor Evening Prayer The Curate of every Parish or some other at his appointment shall diligently upon Sundayes and holy days half an hour before Evening Prayer openly in the Church instruct and examine so many children of his parish sent unto him as the time will serve and as he shall think convenient in some part of the Catechisme The same rule is observed by the Belgick Church and so did the Palatine Divines advise at the Synod at Dort that it should be an afternoon exercise with this positive resolution Non dubitamus cur tot haereses et nova dogmata locum passim inveniant causam vel maximam esse Catechizationis neglectum We are consident that the neglect of catechizing is the main cause of so many heresies and novel doctrines which infest the Church I wish they of the Presbyterian inclination would more listen to these their friends and if not for conformity's yet for Christianity's sake not suffer Preaching so totally to usurp and justle out this most necessary office that as an Inmate to expel the right owner
Church at the end of this commemoration there was added a clause of Invocation to God That he would receive the Prayers of the Church by the intercession of those blessed Souls departed as Cyril tells us in the place before quoted and this is the first notice given of the Intercession of Saints in any Liturgy or publick Service and all this time not a syllable of Invocation of or address to them Yea St. Augustine who lived much about the same time is express to the contrary assuring us that though those holy men suo loco ordine nominantur non tamen a sacerdote qui sacrificat invocantur are named in their proper course and order in the Communion Service yet are they not invocated or prayed to by the Priest who officiateth This passage of this Father informing us that those Saints departed were named in their course and order leads us to the other Dyptick-Roll which was a Nomenclator framed on purpose as a dictamen for the officiating Priest some resemblance whereof is still extant in the Canon of the Mass called by Ritualists Litania Sanctorum nominum The Litany of the Saints names This nominal recital Walfridus Strabo saith came into practice soon after St. Jerome had composed his Martyrology General Intercession being thus admitted as what could hinder it into the Church the next step was that of singular Saints for single persons and occasions yet this not all at once neither for before any other were thought qualifi'd for the purpose the Virgin Mary was enstalled a Mediatrix and she call'd into ayd in several Prayers of the Church which Nicephorus ascribeth to Petrus Gnapheus as the first Author thereof about the year 500. She once thus admitted did not onely her self keep possession to the very almost justling out of her Son and Saviour but did let in all the train of the blessed Apostles Martyrs and others who by Pope Gregory about Anno 600. were dis-honored with an Ora pro nobis in that his otherwise gallant model of the Litany We commend unto thy mercy all other thy Servants The Commemorations of the dead Epiphanius divideth into two ranks or Classes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just-men and Sinners understanding thereby less perfect Christians The order of the Just was that of the Patriarchs Prophets Apostles Evangelists Martyrs and Confessors mentioned before these were supposed directly to go to Heaven without calling in at Purgatory or any other withdrawing room and therefore thought it a vanity to pray for such who were conceived already arrived at a perfect state of bliss nay more then a vanity a wrong Injuriam facit Martyri qui orat pro Martyre he doth injure the Martyr who prayeth for him The other Classis that of Sinners were conceived by the Antients to be disposed of in some base Court as I may so say or inferiour appurtenance of heaven which for want of a better name they called Paradise there they conceived these souls did abide whilst they were in mora resurrectionis expecting the general Resurrection did pant and thirst for the beatifical vision of God and for these they prayed that God would give them some comfortable refreshment to slack that thirst This is the uttermost of their opinion fo far as their own records informes us and this scarce came to opinion neither not a man of them for the first five hundred years delivering himself positively but very staggeringly touching this point This and the former commemoration our second Reformers very judiciously omitted being loth to retain any thing liable to so just exceptions This prayer according to the primitive mode was made after the later consecration For the Sacramental elements were twice consecrated First when they were in the general masse of all oblations which were consecrated at large by thansgiving to God for all those benefits and invocation of his blessing upon them as they were provided for bodily refreshment and again when they were separated from the residue and by a particular Benediction deputed for the Symboles of the Eucharist which being thus consecrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Cyril we invocate God over that propitiatory host for the Common peace c. and what he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we entreat others usually say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we offer unto thee All intending thereby that they offered up their Prayers to God for those particulars by and through the intercession of Jesus Christ represented in the signes of that holy mystery certainly an edifying and innocent rite But the Church of Rome foysting in under the disguise of this excellent custome private Masses and in them a pretence of Christ really not mystically sacrificed and that sacrifice applied and determined to the souls of such persons as the Priest shall by his memento's limit Our Reformers endeavouring to a-move all occasion of abetting that wicked practise transposed and inverted the Order of this prayer to the Place you see CHAP. VII THE COMMUNION Then shall follow this exhortation at certain times when the Curate shall see the people negligent to come to the holy Communion WE be come together at this time dearly beloved brethren to feed at the Lords supper unto the which in Gods behalf I bid you all that be here present and beseech you for the Lord Jesus Christs sake that ye will not refuse to come thereto being so lovingly called and biddeâ— of God himself Ye know how grievous and unkinde a thing it is when a man hath prepared a rich feast decked his table with all kinde of provision so that there lacketh nothing but the guests to sit down and yet they which be called without any cause most unthankfuly refuse to come Which of you in such a case would not be moved Who would not think a great injury and wrong done unto him Wherefore most dearly beloved in Christ take ye good hâ—ed lest ye withdrawing your selves from this holy supper provoke Gods indignation against you It is an easie matter for a man to say I will not communicate because I am otherwise letted with worldly businesse but such excuses be not so easily accepted and allowed before God It any man say I am a grâ—evous sinner and therefore am afraid to come Wherefore then do you not repent and amend When God calleth you be you not ashamed to say you will not come When you should return to God will you excuse your self and say that you be not ready Consider earnestly with your selves how little such feigned excuses shall avail before God They that refused the feast in the Gospel because they had bought a farm or would try their yokes of Oreâ— or because they were married were not so excused but counted unworthy of the heavenly feast I for my part am here present and according to mine office I bid you in the name of God I call you in Christs behalf I exhort you as you love your own salvation that ye will be
whereof the Communion bare its part is called in Novella Leonis 112. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Connubial Initiation In order to this Communion I conceive it is that the Office is restreined to the forenoon which in ancient times was performed in the evening for which service lights and torches were part of the solemnity as Learned Grotius hath noted Confess I do that between the Customary excess of riot and licentious dissoluteness frequently attending Nuptial solemnities and this most dreadful Mystery there seemes to be impar congressus a mis-becoming greeting that they are of very different complexions and suit not well together Yet why should the Church in her most solemn and decent establishment give place to or be justled out by accessary abuses Why not rather the abuses themselves reformed so far as they stand separate from the rules of sobriety and Religion Such I am certain was the discipline of the Antient Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not fit that Christians at weddings should use Balls and Dancing but to dine or sup temperately as becometh Christians The Order of the visitation of the sick The Method and Essentials of this Order is derived from St. James who directeth that in case of sicknesse the Presbyters should be sent for the intention of our Church is that they should come both sent for and unsent for and so was Polycharpus his Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Presbyters visit all such persons A duty of all most necessary at that time when both body and soul cry aloud for help and present help too or both must perish everlastingly The Minister must help to ransack all the sluts-corners of his patients soul to search narrowly into all his sins which unrepented of defile and pollute that consecrated Temple of the Holy Ghost help him he must by making spiritual applications of exhortation reproof consolation congruous with and suitable to his particular necessities and no time fitter for those applications than this when the carnal lusts and unruly passions languishing with the body they have all advantages for operation upon the soul. Then the Minister shall rehearse the Articles of his Faith It is an excellent saying of St. Augustine Male vivitur si de Deo non recte creditur We live ill yea and dye so too if of God we believe amiss Against male-fidians as well as against nulli-fidians and soâ—i-fidians Heaven gates are certainly kept close barred A most sad speculation it is to cast a reflex upon many myriads of men in their exterior morals very splendid which pass away into eâ—ernity and miscarry for default of a true belief in the main fundamentals of their salvation Whether he be in Charity There is not any duty more enforced in the Gospel than that of Brotherly reconciliation Christs aphorism enforceth it If you forgive not men their trespasses no more will your heavenly Father forgive you your trespasses Where mercy and forgiveness are made the condition annext to Gods pardoning our sins Again Christ whose followers we must be his practice enforceth it Father forgive them Luke the 23. 34. So he to his very Persecuters and to Steven Lord lay not this sin to their charge what were his last and dying words should properly be ours Lastly The Parable of that servus nequam that unjust and implacable servant enforceth it his doom it was and will certainly be ours to be delivered to the tormenters the Devil and his Angels unless we totally and cordially forgive all that have wronged us The Minister may not forget c. Charity stands upon two legs forgiving and giving the Church having endeavoured by her Minister to raise the first part of this grace in the sick persons comes now to the second shewing mercy and compassion to the poor This is called doing good and they in whom this grace hath abounded are said to be Rich in good works 1 Tim. 6. 17. And the better to excite worldlings to it it is called laying up in store If then our deeds of Charity to the Poor are our goods works and good works are our only moveables which shall follow us to another world no time more seasonable for them than sickness when we are packing up to be gone Confession and Absolution Here the Church approveth of though she doth not command Auricular confession Many times poor soules lye labouring under the pangs of an horrid reflex upon the number or greatness of their sins and the dreadful wrath of God deservedly expected for them In this case no remedy comparable to an humble and sincere confession at large common to all and sometimes restreined to some one particular predominant sin of whose pressure he finds the greatest weight upon which confession mixt with a vehement and earnest plying the Throne of God for mercy it becomes the Minister instantly to interpose to lay before him the inexhaustible treasure of Gods infinite mercies to assure him of his interest therein and upon the hypothesis of his contrition to be serious and unfeigned to give him Absolution Not that at the moment of such Absolution and not before the sinners pardon is sealed in Heaven which is done at the very first minute of his repentance if to the great Critick of hearts as he calls himself the All-seeing God it appeareth cordial but that that Pardon be evidenced to him and manifested by unspeakable comforts usually flowing into a disconsolate soul upon the pronouncing of such Absolution God thereby countenancing and giving reputation both to his word and Ministery But there being two Absolutions mentioned in the former Offices one at Morning Prayer and the other in the Communion service it may be demanded why only this is in the first person I absolve thee The answer is there are three Opinions concerning Absolution The first entertained by a few conceive it Optative precarious or by petition only as praying for the pardon of the sins of the Penitent The second think it Declaratory only that is pronouncing the Penitent absolved by applying Gods promises to the signs of his contâ—ition Lastly some contend that it is Authoritative as deriving power and commission from God not to declare the party absolved but for the Priest to do it in words denoting the first Person All these three opinions our Church seemeth in part to favour the first under these words Almighty God have mercy on you pardon and deliver â—ou c. Absolution for the Communion The second under these words Hath given charge and command to his Ministers to declare and pronounce to his people being Penitent the Absolution and Remission of their sins The last by these words I absolve thee Which Authoritative Absolution is rather proper here because where the Priest absolves in his own person his Absolution is not fitly applicable to any but such as have given him evident tokens of hearty sorrow for their sins such as Divine chastisements usually causeth Extendible it is
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