Some not all some of the old Ceremonies not of those late innovations of the Church of Rome but of those Ceremonies which antidate the Popish Masse hundreds of yeers It is a very pittiful one that trite and false Objection That our Liturgy hath its rise and Original from the Masse-Book ask why because say they all that is in our Liturgy is in the Masse-Book directly false The beginning of morning Prayer Sentences Exhortation Confession Absolution all to the Lords Prayer several Collects in the Litany the rehearsal of the Decalogue and divers Collects belonging to the Communion service are no where to be found either in the Masse-Book or any other Popish service So the All is false But admit all our Liturgy were to be found in the Masse Book that is no evidence it hath its Original from thence not onely the Lords prayer and Book of Psalms but the greatest and most edifying part of Canonical Scripture is there to be found as well as our Liturgy why do we not therefore ascribe its Original to the Masse-Book and upon that very score renounce it Nay if our Book was a compliance with the Papists as the late Assembly have urged against it assuredly it ill sorted with the Prudence of such Divines to present the world with their own establishment under a title borrowed expressly from the Papists their Directory being the same both name and thing with the Directorium Sacerdotum in the Romish Church Such shall have no just cause with the Ceremonies received to be offended Another great exception against our Liturgy is the scandal it hath given to many That some have taken offence there at there is no dispute it shall be granted that they have taken it justly and upon due consideration we deny against all opponents Nor is scandal alone sufficient of it self to cause abolition Quamvis quod obtruditur scandalum asserat quia tamen verbo dei per se non repugnat concedi poâ—est saith the great Legislator of the other side Although that which is enjoyned doth bring some scandal with it yet if it be not of it self against the word of God it may be yeelded to Agreeable to Calvins Doctrine Geneva acteth Nous scavons quelle occasion de Scandal plusieurs ont prins du changement que nous avous fait en cest vne droit we know well enough that many have taken occasion of scandal at the changes we have made in this subject so she in her Rubrick before the Communion And fully perswaded I am the abolishers of the Liturgy of this Church cannot but have the same sense of many scandalised by the change of the Liturgy into a Directory I must professe my self of those many to be one upon a solemn day summon'd we are by a bell to Church thither we come what to do to offer up our prayers and prayses in the Congregation it may be and it may not be so for such prayers may scarce be reputed ours whereof as we know not a syllable before-hand what they are so when they are uttered we often hear but little understand lesse and in our judgements consent to least of all told we are by considerable persons engaged in this change that the imposition of set forms was introduced into the Primitive Church as a defensive b against the Arrian and Pelagian Hereticks which did convey their poyson in their set forms of Prayers and hymnes if so never times required the practise of set Prayers upon that consideration more then these never was the poyson of hetorodox opinions more ingredient into the publick prayers of the Church then now where one decryes the Deity of Christ and his mediatorship by making no applications to him nor to God by him Another sets him up too high by omitting of confession of sins as impertinent in those who are planted into Christ and being so as he conceiveth sin not at all if nothing of unsound belief be uttered yet how frequent is the venting of several passions upon the private interest of mens factious ingagement even so far as many have preferred their Petitions to God for the destruction of the very Presbyterial Government whereof Mr. Edwards giveth several instances Who can not justly be offended at such mis-carriages in so holy a duty Far be it from me to charge the generality of our new ministery with these blemishes confesse I must and will many very many of them are excellently qualified and endowed with gifts proper for this sacred duty and do exercise those gifts to the great edification of their congregations but in the mean time if such miscarriages have actually happened already or may so hereafter through the violent passions of other men mis-principled may it not justly be judged a matter of scandal and offence to such as have a due value for that holy ordinance and consequently may not those worthier men be conceived guilty of the crime through whose misprovidence these errours have come to passe How much better were an amicable compliance on both sides by prescribing set forms for the desk and allowing conceived prayer for the Pulpit so that neither may professe and engrosse the whole service to it self but share and divide it by a friendly agreement untill such an award shall be made by those who assume the power of Arbitration in this affair slender hopes have I to see much of either order or edification in the service of our Church The Table and Kalender Expressing the Psalms and and Lessons to be said at Morning and evening prayer throughout the yeer except certain proper feasts as the rules following more plainly declare The order how the Psalter is appointed to be read CHAP. II. Common Prayer Scotch Liturgy The Psalter shall be read through once every moneth And because that some months be longer then some other be it is thought good to make them even by this means The Psalter shall be read through once every month save February and in that month so far as the Psalms are appointed for 28 or 29 dayes in tht leap year TO every moneth shall be appointed as concerning this purpose just xxx dayes And because January and March hath one day above the said number and Februarie which is placed between them both hath onely xxviii dayes February shall borow of either of the monthes of January and March one day And so the Psalter which shall be read in February must begin at the last day of January and end the first day of March. And whereas Scotch Littur many monthes have c. May July August October and December have xxxi dayes a peece it is ordered that the same Psalms shall be read the last day of the said moneths which were read the day before so that the Psalter may begin again the first day of the next monethes ensuing Now to know what Psalms shall be read every day Look in the kalender the number that is appointed for the Psalmes
and then finde the same number in this table and upon that number shall you see what Psalmes shall be said at Morning and Evening prayer And wher the Cxix Psalm is divided into xxii portions and is overlong to be read at one time it is so ordered that at one time shall not be read above four or five of the said portions as you shall perceive to be noted in this table following And here is also to be noted that in this table and in all other parts of the service where any psalms are appointed the number is expressed after the great english Bible which from the ix psalm unto the Cxlviij psalm following the division of the Hebrewes doth vary in numbers from the common Latine translation The Table for the order of the Psalms to be said at Morning and Evening Prayer Dayes of the moneth Psalmes for Morning prayer Psalmes for Evening prayer    i i. ii iii iiii v. vi vii viii ii ix x. xi xii xiii xiiii iii xv xvi xvii xviii iiii xix xx xxi xxii xxiii v xxiiii xxv xxvi xxvii xxviii xxix vi xxx xxxi xxxii xxxiii xxxi i. vii xxxv xxxvi xxxvii viii xxxviii xxxix xl xli xlii xliii ix xliiii xlv xlvi xlvii xlviii xlix x l. li. lii liii liiii lv xi lvi lvii lviii lix lx lxi xii lxil lxiii lxiiii lxv lxvi lxvii xiii lxviii lxix lxx xiiii lxxi lxxii lxxiii lxxiiii xv xxv lxxvi lxxvii lxxviii xvi lxxix lxxx lxxxi lxxxii lxxxiii lxxxiiii lxxxv xvii lxxxvi lxxxvii lxxxviii lxxxix xviii xc xci xcii xciii xciiii xix xcv xcvi xcvii xcviii xcix C. ci xx cii ciii ciiii xxi cv cvi xxii cvii. cviii cix xxiii cx cxi cxii cxiii cxi â—c cxv xxiiii cxvi cxvii cxviii cxix Jude iiii xxv Jude v. Jude iiii xxvi Jude v. Jude iiii xxvii cxx cxxi cxxii cxxiii cxxiiii cxxv cxxiv cxxvii cxxviii cxxix cxxx cxxxi xxviii cxxxii cxxxiii cxxxiiii cxxxv cxxxvi cxxxvii cxxxviii xxix cxxxix cxl cxli. cxxli cxliii xxx cxliii cxlv cxlvi cxlvii cxlviii cxlix xl The order how the rest of holy Scripture beside the Psalter is appointed to be read THE old Testament is appointed for the first Lessons at Morning and Evening prayer and shall be read through every yeer once except certain Books and Chapters which be least edifying and might be best spared and therefore be left unread The New Testament is appointed for the se-second Lessons at Morning and Evening prayer and shall be read over orderly every yeer thrice beside the Epistles and Gospels Except the Apocalips out of the which there be onely certain Lessons appointed upon divers proper feasts And to know what Lessons shall be read every day Finde the day of the Moneth in the Kalender following and there ye shall perceive the Books and Chapters that shall be read for the Lessons both at Morning and Evening Prayer And here is to be noted that whensoever there be any proper Psalmes or Lessons appointd for the Sundayes or for any feast moveable or unmoveable Then The Psalms end Lessons appointed in the Kalender shall be omitted for that time Ye must note also that the Collect Epistle and Gospel appointed for the Sunday shall serve all the week after except there fall some feast that hath his proper Common Prayer 1. and 2. B. of Edw. 6. When the years of our Lord may be be divided into four even parts which is every fourth year then the Sunday-letter leapeth and that year the Psalmes and Lessons which serve for the xxiii day of February shall be read again the day following except it be Sunday which hath proper Lessons of the old Testament appointed in the table serving for that purpose This is also to be noted concerning the leap yeer that the 25. day of February which in leap year is counted for two dayes alter neither Psalm nor Lesson but the same Psalmes and Lessons which be said the first day shall also serve for the second Also wheresoever the beginning of any Lesson Epistle or Gospel is not expressed there ye must begin at the beginning of the Chapter And wheresoever is not expressed how far shall be read there shall you read to the end of the Chapter Item so oft as the first Chapter of Saint Matthew is read either for Lesson or Gospel ye shall begin the same at The birth of Jesus Christ was on this wise c. And the third Chapter of Saint Lukes Gospel shall be read unto So that he was supposed to be the son of Joseph Proper Lessons to be read for the first Lessons both at Morning and Evening Prayer on the Sundayes throughout the year and for some also the second Lessons  Mattens Evensong Lent Mattens Evensong Sundayes of Advent   i. Sunday Gen. xix Gen. xxii    ii xxvii xxxiiii The first Esai i. Esai ii iii. xxxix xlii ii v. xxiiii iiii xliii xlv iii. xxv xxvi v. Exod. iii. Exod. v. iiii xxx xxxii vi ix x.    Easter day   Sundayes after Christmas   i. Leasson Exod. xii Exod. xiiii    ii Lesson Rom. vi Acts. ii    Sundayes after Easter   The first xxxvii xxxviii    ii xli xliii The first Num. xvi Num. xxii    ii xxiii xxv    iii. Diut iiii Deut. v.    iiii vi vii Sundayes after the Epiphanie   v. viii ix The first xliii xlvi Sunday after Assention day Deut. xii Deut. xiii ii li. liii    iii. lv lvi    iiii lvii iviii Whitsunday   v. lix lxiiii i. Lesson Deut. xvi Wisd. i. Septuagesi Gen. i. Gen. ii ii Lesson Acts. x. Acts xix     Then Peter opened his mouth c. It fortuned when Apollo went to Corinth c. unto After these things Sexagesima iii. vi    Quinquage ix xii    Trinity Sunday Mattens Evensong Sundayes after Trinitie Mattens Evensong i. Lesson Gen. xviii Josue i. xii x xvii ii Lesson Matth. iii.  xiii xix xxiii Sundayes after Trinity   xiiii Jere. v. Jere. xxii    xv xxxv xxxvi The first Josue x. Josu xxiii       xvi Ezech. ii Ezech. xiiii ii Judic iiii Judic v.       xvii xvi xviii iii. i King ii i King iii.       xviii xx xxiiii iiii xii xiii       xix Dan. iii. Dan. vi v. xv xvi       xx Joel ii Miche vi vi ii King xii ii King xxi       xxi Abacuc ii Proverb i. vii xxii xxiiii       xxii Proverb ii iii viii 3 King xiii 3 King xvii       xxiii xi xii ix xviii xix      Â
his Ministers to declare and pronounce to his people being penitent the absolution and remission of their sins he pardoneth and absolveth all them which truely repent and unfeignedly beleeve his holy Gospel Wherefore we beseech him to grant us true repentance and his holy spirit Scot. Lit. That we may receive from his absolution from all our sins that those things may please him which we â—o at this present and that the rest of our life hereafter may be pure and holy so that at the last we may come to his eternal joy through Jesus Christ our Lord. The people shall answer Amen Common prayer 1. B. of Edw. 6. Then shall the Minister begin the Lords Prayer with a loud voice Scot. Lit. And in this and in all other places of the Lit. where the last words for thine is the kingdom are expressed the Presbyter shall read them But in all places where they are not expressed he shall end at these words But deliver us from evil Amen The Priest being in the Quire shall begin with a loud voice the Lords Prayer called the Pater noster OUR father which are in heaven hallowed be thy â—ame Thy kingdom come Thy will be done in earth as it is in heaven Give us this day our dayly bread And forgive us our trespasses as we forgive them that trespasse against us And lead us not into temptation But deliver us from evil Scot. Lit. for thine is the kingdome the power and the glory for ever and ever K Amen Then likewise he shall say O Lord open thou our lips Answer And our mouth shall shew forth thy praise Priest O God make speed to save us Answer O Lord make hast to help us Priest Scotch Liturgy then all of them standing up the Presbyter shall say or sing Glory be to the Father and to the Son c. As it was in the beginning is now c. Praise ye the Lord. 1. B. of Edw. 6. O Scot. Lit. Answer The Lord be praised N And from Easter to Trinity Sunday Allelujah COMMON PRAYER Then shall be said or sung this Psalm following O Come let us sing unto the Lord c. Psal. 95. Then shall follow certain Psalmes in order as they be appointed in a Table made for that purpose except there be proper Psalmes appointed for that day And at the end of every Psalm through the year and likewise in the end of Renedictus Benedicite Magnificat and Nunâ— dimittis shall be repeated Glory be to the Father c. Scot. Lit. And the people shall answer As it was in the beginning c. every one standing up at the same Then shall be read two Lessons distinctly with a loud voice that the people may hear The first of the old Testament the Second of rhe new like as they be appointed by the Kalender except there be proper Lessons assigned for that day the priest that readeth the Lesson standing and turning him so as he may best be heard of all such as be present R And before every Lesson the Priest shall say thus The first second third or fourth Chapter of Genesis or Exodus Matthew Mark or other like as is appointed in the Kalender And in the end of every Chapter he shall say Here endeth such a Chapter of such a book And to the end the people may the better hear in such places where they do sing there shall the Lessons be sung in a plain tune after the manner of distinct reading and likewise the Epistle and Gospel Common Prayer 1 B. of Edw. 6. After the first Lesson shall follow T Te deum Laudamus in English dayly through the whole year And after the first Lesson shall follow Te Deum Laudamus in English dayly throughout the year except in â—ent all the which time in the place of te Deum shall be used Benedicite omnia opera Domini Domino in English as followeth WE praise thee O God we acknowledge thee to be the Lord. All the earth doth worship thee the Father everlasting To thee all Angels cry aloud the heavens and all the powers therein To thee Cherubin and Seraphin continually do cry Holy holy holy Lord God of Sabbath Heaven and earth are full of the majesty of thy Glory The glorious company of the Apostles praise thee The goodly fellowship of the prophets praise thee The noble Army of Martyrs praise thee The holy Church throughout all the world both knowledge thee The Father of an infinit majestie Thy honorable true and onely Son Also the holy Ghost the comforter Thou art the King of Glory O Christ. Thou art the everlasting son of the Father When thou tookest upon thee to deliver man thou didst not abhor the Uirgins womb When thou hadst overcome the sharpnesse of death thou diddest open the Kingdome of heaven unto all beleevers Thou sittest on the right hand of God in the glory of thy Father We beleeve that thou shalt come to be our judge We therefore pray thee help thy servants whom thou hast redeemed with thy pretious blood Make them to be numbred with thy Saints in glory everlasting O Lord save thy people and blesse thine heritage Govern them and lift them up for ever Day by day we magnifie thee And we worship thy name ever world without end Uouchsafe O Lord to keep us this day without sin O Lord have mercy upon us have mercy upon us O Lord let thy mercy lighten upon us as our trust is in thee O Lord in thee have I trusted let me never be confounded Or this Canticle V Benedicite omnia orpra domini domino O All ye works of the Lord blesse ye the Lord praise him and magniffe him forever O ye Angels of the Lord blesse ye the Lord. praise him and magnifie him forever O ye heavens blesse ye the Lord praise him and magnfie him for ever O ye waters that be above the fitmament blesse ye the Lord praise him and magnify him forever O all ye powers of the Lord blesse ye the Lord praise him and magnify him for ever O ye Sun and Moon bless ye the Lord praise him and magnifie him for ever O ye stars of heaven blesse ye the Lord praise him and magnifie him for ever O ye showers and dew blesse ye the Lord praise him and magnifie him for ever O ye winds of God blesse ye the Lord praise him and magnify him for ever O ye fire and heat blesse ye the Lord praise him and magnify him for ever O ye winter and summer bless ye the Lord praise him and magnify him for ever O ye dews and frosts blesse ye the Lord praise him and magnify him for ever O ye frosts and cold blesse ye the Lord praise him and magnify him for ever O ye 〈◊〉 snow blesse ye the Lord praise him and magnify for ever O ye nights and dayes blesse ye the Lord praise him and magnify him for ever O ye
celebrari It is very convenient that the Lords supper be celebrated on Easter Whitsuntide and on the birth day of our Saviour The word Parishioner must here be understood according to several qualifications and capacities First it intendeth the Laity and therefore this Rubrick is no dispensation to the Clergy belonging to Cathedrals who are still obliged to receive every Sunday unlesse they shew cause to the contrary Secondly it meaneth such as can say their Catechisme and have been confirmed as is in the Rubrick at the end of Confirmation Lastly it importeth infants also which in the second qualification it excluded for it is said every Parishioner shall also receive the Sacraments c. meaning when Infants Baptisme and when of riper years the Eucharist else we make more then two Sacraments contrary to our Church Catechisme CHAP. VIII Common Prayer The Ministration of A Baptisme to be used in in the Church 1 B. of Edvv. 6. Of the Administration of Publick Baptisme to be used in the Church IT appeareth by ancient writers that the B Sacrament of Baptisme in the old time was not commonly ministred but at two times in the year C at Easter and Whitsuntide At which time it was openly ministred in the presence of all the Congregation which custom now being grown out of use although it cannot for many considerations be well restored again yet it is thought good to follow the same as neer as conveniently may be wherefor the people are to be admonished that it is most convenient that Baptisme should not be ministred but upon Sundayes and other holy-dayes when the most number of people may come together as well for that the congregation there present may testifie the receiving of them that be newly baptized into the number of Christs Church as also because in the Baptisme of infants every man present may be put in remembrance of his own profession made to God in baptisme For which cause also it is expedient that Baptisme be ministred in the English tongue Neverthelesse if necessity so require children 1 B. of Edw. 6. ought at all times to be baptised either at the Church or else at home may at altimes be baptised at home Publick Baptisme When there are children to be baptised upon the Sunday or holy day the parents shall give knowledge overnight or in the morning afore the beginning of morning prayer to the Curate And then the Godfathers Godmothers and people with the children D must be ready at the Font 1 B. of Edw. 6. at the Church door either immediately after the last 1. B. of Edw. 6. Canticle Lesson at Morning prayer or else immediatly after the last 1 B. of Edw. 6. Canticle Lesson at Evening prayer as the Curate by his discretion shall appoint And then standing there the minister shall ask whether the children be baptised or no If they answer no Then shall the Minister say thus DEarly beloved forasmuch as all men be conceived and born in sin and that our saviour Christ saith None can enter into the kingdome of God except he be regenerate and born a new of water and the holy ghost I beseech you to call upon God the father through our Lord Jesus Christ that of his bounteous mercy he will grant to these children that thing which by nature they cannot have that they may be baptised with water and the holy ghost and received into Christs holy Church and be made lively members of the same Then the Minister shall say Let us pray  1 B. of Edw. 6. ALmighty and everlasting God which of thy great mercy didst save Noah and his family in the Ark from perishing by water and also didst safely send the children of Israel thy people through the red sea figuring thereby thy holy Baptisme And by the Baptism of thy well beloved son Jesus Christ didst sanctifie the flood Jordan and all other waters to the mystical washing away of sin Scot. Lit. sanctifie this fountain of Baptisme thou which art the Sanctifier of all things And further we beseech thee for thy infinite mercies that thou wouldest mercifully look upon these children sanctifie and wash them with the holy Ghost that they being delivered from thy wrath may be received into the Ark of Christs Church and being stedfast in faith joyful through hope and rooted in charity Almighty and everlasting God which of thy justice didst destroy by floods of water the whole world for sin except eight persons whom of thy mercy the same time thou didst save in the Ark And when thou didst drown in the red sea wicked king Pharaoh with all his Army yet at the same time thou didst lead thy people the children of Israel safely through the midst thereof wherby thou didst figure the washing of thy holy Baptisme And by c.  1. B. of Edw. 6. May so passe the waves of this troublesome world that finally they may come to the land of everlasting life there to reign with thee world without end through Jesus Christ our Lord Amen May ever serve thee And finally attain to everlasting life with all thy holy and chosen people This grant us we beseech thee for Jesus Christs sake our Lord Amen 1. B. of Edw. 6. Here shall the Priest ask what shall be the name of the child and when the God-fathers and God-mothers have told the name then shall he make a F Crosse upon the childs forehead and breast saying N. Receive the sign of the holy Crosse both in thy fore-head and in thy breast in token that thou shalt not be ashamed to confesse thy faith in Christ crucified and manfully to sight under his bannor against sin the world and the Devil and to continue his faithful souldier and servant unto thy lives end Amen And this he shall do and say to as many children as be present to be baptized one after another 1 B. of Edw. 6. Let us pray Almighty and immortal God c. Common prayer ALmighty and Immortal God the did of them that need the helper of all hat flee to thee for succour the life of them that beleeve and the resurrection of the dead we call upon thee for these infants that they coming to thy holy baptisme may receive remission of their stirs by spiritual regeneration Receive them O Lord as thou hast promised by thy welbeloved son saying Ask and you shall have seek and ye shall finde knock and it shall be opened unto you So give now unto us that ask let us that seek finde open the gate unto us that knock that these infants may enjoy the everlasting benediction of thy heavenly washing and may come to the eternal kingdom which thou hast promised by Christ our Lord Amen 1 B. of Edward the 6. Then let the Priest looking upon the children say I command thee G unclean spirit in the name of the Father of the Son and of the holy Ghost that thou come out and depart from these infants whom our Lord Jesus Christ
the Alterations H Antiently Bishops visited in person An uniformity of Articles commended I The Canons 1603. not repugnant to the Act for uniformity The power of the civil Magistrate in Ecclesiastical matters K The occasion of the conference at Hampton-court L The Proclamation of King James obligatory to Obedience M Our service not taken out of the Masse-book N The Pye Several acceptations of the word O Apocryphal Lessons lawful to be read The Minister hath Liberty to exchange them for Canonical Scripture They are more edifying then many Chapters of the Canon appointed by the Directory P The Bishops to interpret in doubtful cases Q The several degrees of the first Reformation R What meant by the Minister saying daily prayer either privately or openly S Ceremonies of humane Institution lawful Proved by the several confessions of Reformed Churches T Order in the Church of Divine institution Orders to be obeyed not disputed where they are not simply unlawful V The Churches prudence and moderation in her first Reformation W Significant Ceremonies lawful X Superstition defined Y Our Ceremonies elder then the Masse-Book Directory a Popish word Z Scandal no just exception against our Liturgy by the confession of Geneva herself More scandalized and more justly by the Directory then our Common Prayer pag. 17. CHAP. II. A The division of the Psalmes very discreet The ancient manner of singing them various in Antiquity The 15. Cannon of the Council of Laodicea Expounded B Bookes and Chapters of Canonical Scripture least edifying omitted C The Rubrick for proper Lessons cleared D A necessary Caveat to Ministers E Differences between the former Kalendars and ours Why several Saints are added now more then formerly F Feasts instrumental to piety The Jews fasted on high festivals till noon Whence our Fasts before some Holy-dayes Why not before All. G Holy-dayes why fit to be established by Parliament Why instituted The Churches power to ordain them The judgment of forein Churches and Divines Zanchy cleared a demur upon the best Reformed Churches Our Holy-dayes not derived from the Pagans yet warrantable if they were pag. 55. CHAP. III. A Morning and Evening Prayer agreeable to the Jewish and Christian practice The three houres of Prayer in the Temple The 6. of private devotion B Where Morning and Evening Prayer are to be said Why the place left arbitrary to the Bishop C What meant by Chancels shall stand as they have done D Ornaments in Cathedrals E The Surplice defended and primitive practice set down F A discourse concerning the Translations of the Bible where the obstacle was that our Liturgy was not reformed in this particular G To begin with confession ancient H What meant by the word alone in the Rubrick of absolution I The Lords Prayer why pronounced in a loud voice K The primitive practice concerning Amen L The Versicles and Responds Canonical Scripture approved by Bucer M The original of the Doxology its antiquity N Hallelujah at what time to be used O The Invitatory what and why devised P The Number of Lessons in the Romish Church Our manner of reading them most conformable to antiquity The Contents of the Chapters of what use Q The primitive custome before every Lesson R The benefit of mixing Psalmes or Hymnes with Lessons S Te Deum how ancient T Benedicite ancient V Benedictus and other Hymns vindicated used by the Dutch Church W The Creed anciently no part of the Liturgy how imployed why called the Apostles the Catholick Church a phrase as ancient as Ignatius Reason why so called The variety of Symbols whence derived why the Creed pronounced standing X The Lord be with you whence derived Difference betwixt it and Peace be to you Y Let us pray an ancient formula Z Lord have mercy upon us c. called the lesser Litany A A O Lord shew thy mercy upon us c. are canonical Scripture B B Collects why so called p. 71. CHAP. IIII. A Catechising part of the Evening Office The want thereof the cause of heresie Judgement of the Synod of Dort Sermons where in the Primitive Church part of the Evening Office B Evening Prayer why so called An ancient Evening Hymn C The Doxology of the Pater Noster why omitted in our service D A necessary Rubrick added by the Scotch Liturgy E Athanasius his Creed falsly so called yet ancient and extant in Anno 600. after Christ. F Litanies Ancient in the Western Church long before Mamercus Reformed by Gregory the Great ours whence derived the Gesture proper for it G Wednesdaies and Fridaies why dayes of fastings Stations what and why so called Tertullian cleared H Forgiving our Enemies a peculiar of Christianity The Jewish and Romish practice contrary to it I Repeated Prayers most powerful K The Thanksgiving for Rain c. a necessary Reformation p. 97 CHAP. V. A The Introit what B Epistles and Gospels very necessary why Epistles when all are not so The reason and defence of that denomination C Advent what and why observed D Christmas day It s antiquity variously observed in the primitive times The precise day dubious and unnecessary to be known Calvin passionately for it Observed by the Synod of Dort and the Belgick Church A main argument for it E Two Communions anciently in one fore-mâ—n F Why the Feasts of St. Stephen St. John and Innocents are celebrated neer Christmas day G Antiquity of the Circumcision feast H Epiphany what Ancient I Ashwednesday and Lent the original and various observation of them K Palm Suâ—day how observed L The holy week why so called M Maunday Thursday a day of great note N Good-Friday anciently a very high day a day of general Absolution O Easter-Eve the great day of Baptising competents Watching the Sepulchre whence derived P Easter-day of Apostolical institution Q Easter-Mnoday and Easter-Tuesday very anciently observed R Dominica in Albis S Rogation dayes why instituted T Ascension day why rarely mentioned in Antiquity Pentecost what Synods anciently summoned about this time V Whitsunday why so called a private conjecture W St. Andrews day why the first festival X Conversion of St. Paul why not observed Paul and Peter one intire festival anciently and of late years Y The Purification of Mary anciently how called why Candlemass-day Z The Annuntiation of the Virgin Mary how Ancient A St. Philip and Jacob and All-Saints B St. Peter hath no single day C The Festival of Mary Magdalen why discontinued p. 133. CHAP. VI. A Immediately after what meant by it a Bell usually rang betwixt morning Prayer and the Sermon so also in Scotland B Notorium what who notorious Offenders in the sense of our Church the 109 Canon the Committee 1641. the Ordinance of Parliament Octob. 20. 1645. the Imperial Law Primitive practice our Saviours president in admitting Judas The main reason for free admission C Charity how necessary to a Communicant One loaf in the primitive Church Agapae the holy Kiss D The Table where to stand in Communion time E
i. Ephes. i. xvii g viii kl John Baptist. xxiiii Mala. iii. Matth. iii. Mal. iiii Matth. 14. vi A vii kl  xxv Prov. ii Luke viii Prov. iii. Ephes. ii  b vi kl  xxvi iiii ix v iii xiiii c v kl  xxvii vi x vii iiii iii d iiii kl Fast. xxviii viii xi ix v  e iii kl S. Pet. Apost xxix Eccles. 15. Acts iii. Eccles. xix Acts iiii xi f prid kl  xxx Prov. x. Luke xii Prov. xi Ephes. vi July hath xxxi dayes Sun riseth  houre iiii min. 18. Psalms      falleth   viii min. 24.  Morning Prayer  Evening Prayer        i Lesson ii Lesson i Lesson ii Lesson xiv g Kalend.  Uisita of Mar. i Prov. xii Luke xiii Prov. xiii Phil. i. viii A vi No.  ii xiiii xiiii xv ii xvi b v No. Martin iii xvi xv xvii iii  c iiii No.  iiii xviii xvi xix iiii v d iii No.  v xx xvii xxi Coloss. i.  e prid No Dogge dayes vi xxii xviii xxiii ii xiii f Nonas   vii xxiiii xix xxv iii ii g viii Id  viii xxvi xx xxvii iiii  A vii Id.  ix xxviii xxi xxix i Thes. i. x b vi Id.  x xxxi xxii Eccles. i. ii  c v Id.  xi Eccles. ii xxiii iii. iii xviii d iiii Id. Sol in Leone xii iiii xxiiii v iiii vii e iii Id.  xiii vi John i. vii v  f prid Id.  xiiii viii ii ix ii Thes. i. xv g Idus  Swithune xv x iii xi ii iiii A xvii kl Augustine xvi xii iiii Jer. i. iii  b xvi kl  xvii Jer. ii v iii i Tim. i. xii c xv kl  xvi i iiii vi v ii iii i d xiiii kl  xix vi vii vii iiii  e xiii kl Margaret xx viii viii ix v ix f xii kl  xxi x ix xi vi  g xi kl Magdalen xxii xii x xiii ii Tim. i. xvii A x kl  xxiii xiiii xi xv ii vi b ix kl Fast. xxiiii xvi xii xvii iii  c viii kl James Apost xxv Eccles. 21. xiii Eccles. 23. iiii xiiii d vii kl Aâ—me xxvi Jer. 18. xiiii Jer. 19. Titus i. iii e vi kl  xxvii xx xv xxi ii iii.  f v kl  xxviii xxii xvi xxiii Phil. i. xi g iiii kl  xxix xxiiii xvii xxv Hebr. i.  A iii kl  xxx xxvi xviii xxvii ii xix b prid kl  xxx xxviii xix xxix iii. August hath xxxi dayes Sun riseth  houre vii min. 34 Psalms      falleth  iiii min. 26  Morning prayer  Evening prayer        i. Lesson ii Lesson i. Lesson ii Lesson  c Kalend.  Lammas i Jer. xxx John 20. Jer 31. Hebr. iiii viii d iiii No.  ii xxxii xxi xxxiii v xvi e iii No.  iii xxxiiii Acts i. xxxv vi v. f prid No.  iiii xxxvi ii xxxvii vii  g Nonas   v xxxviii iii xxxix viii xiii A viii Id. Transfiguration vi xl iiii xli ix ii b vii Id. Name of Jesus vii xlii v xliii x  c vi Id.  viii xliiii vi xlv xlvi xi x d v Id.  ix xlvii vii xlviii xii  e iiii Id. Laurence x xlix viii l. xiii xviii f iii Id  xi li ix lii Jacob. i. vii g prid Id.  xii Lamen i. x Lamen ii ii  A Idus  xiii iii xi iiii iii xv b xix kl Septembris xiiii v xii Ezech. ii iiii iiii c xviii kl Sol in Virgine xv Ezech. iii xiii vi v  d xvii kl  xvi vii xiiii xiii i Pet. i xii e xvi kl  xvii xiiii xv xviii ii i f xv kl  xviii xxxiii xvi xxxiiii iii  g xiiii kl  xix Dan. i. xvii Dan. ii iiii ix A xiii kl  xx iii xviii iiii v  b xii kl  xxi v xix vi ii Pet. i. xvii c xi kl  xxii vii xx viii ii vi d x kl Fast. xxiii ix xxi x iii  e ix kl Barthol Apost xxiiii Eccles. 25. xxii Eccles. 29. i John i xiiii f viii kl  xxv Dan. 11. xxiii Dan. 12. ii iii g vii kl  xxvi xiii xxiiii xiiii iii  A vi kl  xxvii Osee i. xxv Osee. ii iii. iiii xi b v kl Augustine xxviii iiii xxvi v. vi v  c iiii kl Behead of John xxix vii xxvi viii ii iii. Id. xix d iii kl  xxx ix xxviii x Jude i. viii e prid kl  xxx xi Matth. i. xii Rom. i. Added by King James and not extant in former Kalenders September hath xxx dayes Sun riseth  houre v. min. 36. Psalms Morning Prayer  Evening Prayer   falleth   vi min. 24.            i Lesson ii Lesson i Lesson ii Lesson xvi f Kalend.  Gyles i Osee. xiii Matth. ii Osee. xiiii Rom. ii v g iiii No.  ii Joel i. iii Joel ii iii.  A iii No.  iii iii iiii Amos i. iiii xiii b prid No.  iiii Amos ii v iii. v ii c Nonas  Dog dayes end v iiii vi v vi  d viii Id.  vi vi vii vii vii x e vii Id.  vii viii viii ix viii  f vi Id. Nati of Mary viii Abdias i. ix Jouas i. ix xviii g v Id.  ix Jo. ii iii. x iiii x vii A iiii Id.  x Mich. i. xi Mich. ii xi  v iii Id.  xi iii. xii iiii xii xv c prid Id.  xii v xiii vi xiii iiii d Idus  Sol in Libra xiii vii xiiii Naum. i xiiii  e xviii kl Holy crosse xiiii Naum. ii xv iii xv xii f xvii kl Aequinoctium Autumnale xv Abacuc i. xvi Abac. ii xvi i g xvi kl  xvi iii xvii Soph. i. i Cor. i.  A xv kl Lambert xvii Soph. ii xviii iii ii ix b xiiii kl  xvii Agge i. xix Agge ii iii  c xiii kl  xix Zacha. i. xx Zach. ii iii. iiii xvii d xii kl Fast. xx iiii v. xxi vi v vi e xi kl S. Matthew xxi Eccles. 35. xxii Eccles. 38. vi  f x kl  xxii Zacha. vii xxiii Zach. viii vii xiiii g ix kl  xxiii ix xxiiii x viii iii A viii kl  xxiiii xi xxv xii ix  b vii kl  xxv xiii xxvi xiiii x xi c vi kl Ciprian xxvi Mala. i. xxvii Mala. ii xi  d v kl  xxvii iii xxviii iiii xii xix e iiii kl  xxviii Tobi. i. Mark i. Tobi. ii xiii viii f iii kl St. Michael xxix Eccles. 39. ii Eccles.
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
the festivals of the Heathen scituated under the same parallel of legality may not also be converted into Christian Holy-dayes CHAP. III. The order where Morning and Evening prayer shall be used and said Common prayer 2. B. of Edw. 6. THE morning and Evening Prayer shall be used in the accustomed place of the Church Chappel or Chancel B except it shall be otherwise determined by the Ordinary of the Place C And the Chancels shall remain as they have done in times past The morning and Evening Prayer shall be used in such places of the Church Chappel or Chancel and the Minister shal so turn him as the people may best hear And if there be any controversie therein the matter shall be referred to the Ordinary and he or his deputy shall appoint the place And the Chancels shall remain as they have done in times past 1. B. of Edw. 6. The Common prayer 2. Book of Edw. 6. In the saying or singing of Mattens and Evensong Baptizing Burying the Minister in Parish Churches and Chappels annext to the same E shall use a Surplice And in all Cathedral Churches and Colledges the Arch-Deacons Deans Provosts Masters Prebendaries and fellows being Graduates may use in the quire besides their Surplices such hoods as pertaine to their several degrees which they have taken in any university within this Realm But in all other places every Minister shall be at liberty to use any Surplice or no. It is also seemly that Graduats when they do preach should use such hoods as pertaine to their several degrees And here is to be noted that the Minister at the time of the Communion and at all other times in his ministration shall use D such ornaments in the Church as were in use by Authority of Parliament in the 2. year of the reign of King Edw. the 6th according to the act of Parliament set in the beginning of the Book And here is to be noted that the Minister at the time of the Communion and at all other times in his ministration shall use neither All Vestment nor cope but being Arch-Bishop or Bishop he shall have and wear a Rochet and being a Priest or Deacon he shall have and wear a surplice only  Scotch Liturgy  And whensoever the Bishop shall celebrate the holy Communion in the Church or execute any other publick ministration he shall have upon him beside his Rochet a Surplice or Alb and a Cope or Vestment and also his Pastoral staffe in his hand or else born or holden by his Chaplain And here is to be noted that the presbyter or Minister at the time of the Communion and at other times of his ministration shall use such Ornaments in the Church as are prescribed or shall be by his Majesty or his successors according to the Act of Parliament provided in that behalf  The Common Prayer 1. B. of Edw. 6. An order for Morning Prayer dayly throughout the year An order for Mattens dayly throughout the year At the beginning both of Morning Prayer and likewise of Evening Prayer F the Priest shall read with a loud voice some one of these sentences of the Scriptures that follow And then he shall say that which is written after the said sentences AT what time soever a sinner doth repent him of his sin from the bottom of his heart I will put all his wickednesse out of my remembrance faith the Lord. I do know mine own wickednesse and my sin is alwaye against me Turn thy face away from our sins O Lord and blot out all our offences A sorrow til spirit is a sacrifice to God despise not O Lord humble and conâ—rite hearts Rent your hearts and not your garments and turn to the Lord your God because he is gentle and merciful he is patient and of much mercie and such a one that is sorry for your afflictions To thee O Lord God belongeth mercy and forgivenesse for we have gone away from thee and have not bearkened to thy voice whereby we might walk in thy laws which thou hast appointed for us Correct us O Lord and yet in thy judgement not in thy fury lest we should be consumed and brought to nothing Amend your lives for the kingdome of God is at hand I will go to my father and say to him Father I have sinned against heaven and against thee I am no more worthy to be called thy son Enter not into judgement with thy servants O Lord for no flesh is righteous in thy sight If we say that we have no sin we deceive our selves and there is no truth in us DEarly beloved brethren the Scripture moveth us in sundry places to acknowledge and confess our manifold sins and wickednesse and that we should not dissemble nor cloak them before the face of Almighty God our heavenly Father but confesse them with an humble lowly penitent and obedient heart to the end that we may obtain forgivenesse of the same by his infinite goodnesse and mercy And although we ought at all times humbly to acknowledge our sinnes before God yet ought we most chiefly so to do when we assemble and meet together to render thanks for the great benefits which we have received at his hands to set forth his most worthy praise to hear his most holy word and to ask those things which be requisite and necessary as well for the body as the soul. Wherefore I pray and beseech you as many as be here present to accompany me with a pure heart and humble voice unto the Throne of the heavenly grace saying after me A general confession to be said of the whole congregation after the Priest Scot. Liturgy all humbly kneeling ALmighty and most merciful father we have erred and strayed from thy wayes like lost sheep we have followed too much the devices and desires of our own hearts we have offended against thy holy laws we have left undon those things which we ought to have done and we have done those things which we ought not to have done and there is no health in us but thou O Lord have mercy upon us miserable offenders spare thou them O God which confess their faults restore thou them that be penitent according to thy promises declared unto mankinde in Christ Jesu our Lord. And grant O most merciful Father for his sake that we may hereafter live a godly righteous and sover life to the glory of thy holy name Scotch Liturgy And the Salvation of our own souls Amen The absolution or remission of sins to be pronounced by the Priest alone Scot. Lit. he standing up and turning himself to the people but they still remaining humbly upon their knees Lmighty God the father of our Lord Jesus Christ which desireth not the death of a sinner but rather that he may turn from his wickednesse and live and hath given power and commandment to Scotch Lit. the Presbyters of his Church the ministers of his Gospel
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
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
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
The Afternoon Sermon hath not that countenance of Authority in our Church which catechizing hath this being setled by express rule that only tolerated or entring in by remote implication and though late custome hath invested it with an honour commensurate with and equal to that of the morning Sermon sure I am it was of minor reputation in the Apostolick and next succeeding ages So that Mr. Thorndick demands to see what place these afternoon Sermons had in the Publick service of the antient Church If by Church he intend eth the Catholick and universal Church or the greatest and most considerable parcels of it that place I conceive cannot be found nor is there any mention thereof any where Caesarea of Cappadocia and Cyprus only excepted of these Socrates thus Caesareae Cappadociae et in Cypro die Sabbato et Dominica semper sub vesperam accensis cucercris Presbyâ—eri et Episcopi Scripturas interpretantur At Caesarca of Cappadâ—cia as also at Cyprus on the Sabbath and Lords day alwayes at candle light in the Evening the Presbyters and Bishops interpret the Scriptures And this I take it is the reason why St. Basil who was Bishop of that Caesarea preached so many Homilies evidently the 2. 7. and ninth of his Hexamaeron at the Evening Now as this testimony of Socrates chalketh out the place of the afternoon Sermon to be the same with that in the morning viz. after the reading of the Scriptures so doth it imply that the custome was no where taken up but there and that in other places preaching at Evening service was but occasional and arbitrary not stated as parcel of the office Let it not be thought that I here endeavour to disparage that ordinance of Preaching an ordinance so often instrumental to the conversion of souls No my only design is to commend the other duty to more frequent practise a duty without whose pre-elementation Sermons themselves edify very little Evening Prayer The office Catechistical being past evening Prayer is to begin But why not afternoon rather then Evening Prayer I answer because then the sun and consequently the light begins to decline It seems the Greek Church had two services in the afternoon one at one three their nine and another at the close of the Evening as appeareth by the Councel of Laodicea Can. 18. decreeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the same service of Prayers ought to be made use of both at the ninth hour and at Evening This at evening was at candle lighting whence the prayers appropriated to it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Psalms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 candle-light hymns the reason is because when the candles were first lighted their mode was to glorifie God with an hymn one form whereof is still extant in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed Jesus Christ thou cheerful brightnesse of the holy immortal glory of the heavenly and holy Father when the Sun is set no sooner do we behold the Evening light to shine then we glorifie the Father Son and holy Ghost Son of God giver of life thou art worthy at all times to be praised with holy voices therefore the whole world doth glorifie thee This is that Eucharistical hymn whereof St Basil thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Fathers thought meeâ— not silently to passe by the benefit of this evening light but as soon as it appeareth presently they gave thanks saying Glory be to the Father and to the Son and to the holy Ghost He that desireth to see more of this particular may resort to the same fountain whence I had it the late learned Primate de Symbolis which being so excellent a peece and so undoubtly his I cannot but wonder why Dr. Barnard in his first and second Catalogue of his workes omitted it For thine is the kingdom c. This Doxology not being affixt to the Lords Prayer as St. Luke represents it to us and being omitted in very ancient manuscripts of St. Mathews Gospell Learned men conjecture à Graecis ad Evanglii textum ascriptum fuisse ex Liturgiis aut solemni alioqui consuetudine it was transplanted out of the Liturges of the Greek Church or some such solemn usage into the text of the Gospel So Lucas Burgensis in his variae Lectiones of the same minde are Beza Grotius and most learned men Probably enough for the Greek Church ever had it in her Liturgies as is evident from Clemens his Constitutions Lib. 3. c. 18. From Chrysostom Theophylact and others and comment upon it And the Latine Church as constantly omitted it Which is the very true reason why it is left out in ours complying more with the Western then the Eastern formes Scot. Lit. Then shall follow c. A very necessary Rubrick For though use and custome had stated in our Churches a practise conformable to it aâ—nexing those Prayers to the Morning and Evening service yet the want of expresse rule for its establishment left our Liturgy in this point nâ—t altogether inobnoxious to exceptions The Morning and Evening services constitute offices distinct from the Litany and Communion offices Dâ—urnal and of daily-duty and consequently they ought to have all their parts compleat perfect and intire But these offices as they are bounded with these words Thus endeth the order of Morning and Evening Prayer throughout the whole year want first a fit prayer for the King If that Versicle of O Lord save the King be urged against me I answer That short versicle doth not fit the Latitude of our obligations to him nor of those temporal advantages we desire to enjoy under him nor of his personal qualifications as Man as Father as King as Christian to all which our Prayers ought regularly relate and which are considered in the Litany Collects Secondly they want the Dimissory Benediction of the Priest and it looks like a solecisme for a religious assembly to break off abruptly as it were in the middest of sacred imployment and for the people to depart without a Benediction The premises well weighed This Rubrick was very pertinently inserted Quicunque vult The Tradition is current that this Creed was composed by Athanasius and sent to Pope Julius as an account of his faith But the learned Vossius endeavoureth by many arguments to demonstrate that it is a meer fiction and that Athanasius could not in all probability be the Author thereof The reliances of his Assertion are first it rarely occurreth in any ancient manuscript of that Fathers works and where it doth it hath not Athanasius his name affixt to it Secondly that neither Nazianzen Basil Chrysostom nor any other of the Primitive Fathers give any account of it Thirdly that had it been extant and owned for Athanasius his composure Anno 777. or thereabout when the controversie concerning the procession of the holy Ghost was so eagerly debated betwen the East and Western Church the Western should have needed
that at the day of the general Resurrection we and all they which are of the Mystical body of thy Son may be set on his right hand and hear that his most joyful voice Come ye blessed of my Father inherit the kingdom prepared for you from the beginning of the world Grant this O father for Jesus Christs sake our onely Mediator and Advocate Amen Annotations upon CHAP. VI. A. Immediately after what meant by it a Bell usually rang betwixt Morning Prayer and the Sermon so also in Scotland B. Notorium what who notorious Offenders in the sence of our Church the 109 Canon the Committee 1641. the Ordinance of Parliament Octo. 20. 1645. the Imperial Law Primitive practice our Saviors president in admitting Judas The main reason for free admission C. Charity how necessary to a Communicant One loaf in the Primitive Church Agapae the holy Kiss D. The Table where to stand in Communion time E. The Lords Prayer always part of the Communion Office F. The ten Commandments with their Responces a laudable part of our Service G. Epistles their ground H. Clory be to thee O Lord It s ancient use I. Standing up at the Gospel very ancient why appointed what posture anciently used at the Lessons read and word preached Affrica differed from other Churches K. The Nicene Creed Creeds enlarged in Articles as Heresies sprung up The Ancients observed no strict formula's The Hierosolymitan Creed compared with other parcels of Antiquity No Creed in the ancient Service of the Eastern Church till Anno 511. nor till after that in the Service of the Western L. Postils why so called Bidding of Prayers before the Sermon The original ground of them An ancient form thereof Preachers varyed therein Bidding and Praying all one in effect Prayer before the Sermon in the Primitive Church St. Ambrose his Form The People also prayed for the Preacher In the first times many-preached one after another in one Forenoon The ancient Homilies avoid thorny subtilties and nice questions King James his Order recommended to present practice M. A discourse upon the 18 Canon of the Councel of Laodicea The order of Divine Service then The Prayer for the Catechumens begun the Service It s formula out of Chrysostome The Communion did not begin in the Eastern Church upon the dismission of the Catechumens The several dismissions of that Church All comprehended in the Missa Catachumenon of the Western Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N. Four offerings at the Communinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alms a constant concomitant not accepted from all Difference in the Offertory Sentences betwixt the Scotch Service and ours whence derived O. Two Offerings intended by our Church Oblations how distributed in the Primitive Church Sportulantes fratres who Mr. Seldens mistake Oblations ceased not upon the payment of Tythes P. Oblations anciently brought to the Altar The Chest for Alms where placed in the beginning of the Reformation Q. Offering-days what Collar-days at Court Hermanus R. Prayer for the whole state of Christs Church Many ancient Formula's thereof S. Dypticks Rolls not Tables T. Commemoration of the Dead Innocent at first but after abused V. Two sorts of Dead commemorated The Commemoration anciently used after the Elements were consecrated Why the Order transposed by our Reformers OR immediately after A great question there hath been of late about the alliance of this word After and to what it should relate one would have it applyed to the beginning of Morning Prayer as if it had been said Immediately after the beginning of Morning Prayer and videtur quod sic because the Latine Translator hath in this particular assumed the Office of an Interpreter rendring it Immediate post principium Matutinarum precum This notwithstanding I approve rather of their sence who make it relative to Morning Prayer and suppose as if the structure were immediately after Morning Prayer that is when it is ended and this I take it is plainly inferrible from the very scope of this Rubrick which was not as some may think to allot some space of time to make provision according to the number of the Communicants for the interstitium between the beginning of Morning Prayer and the time of the Communion is so slender a space for the provision of those Elements as should there be a want not half the Countrey Villages in this Kingdom can be timely supplyed therewith No it is clearly otherways and that the design was that the Curate might have timely notice of the several persons offering themselves to the Communion and consequently might peâ—swade notorious Offenders or malicious persons to abstain and if obstinate absolutely reject them according to the purport of the two Rubricks following for that those two Rubricks are of the same Syntax and cohaerence with this the Relative pronoun those infallibly implyeth for what those but they who were ordered before to give in their names over night or else in the morning before the beginning of Morning Prayer or immediately after Now how could the Curate possibly confer with such notorious evil livers or malicious persons between the beginning of Morning Prayer which imployd him wholly and the Communion unless there were some vacation allowed him between those two offices and that such a convenient space was allotted to intervene is evident by the practice of those times For the Morning Prayer and Communion were not continued as one intire Service but abrupt broken off and distinct each office from the other by these words Thus endeth the Order of Morning and Evening Prayer This was done that the Holy-day Service might be separated from the Weekly Whether or not the Congregation departed hence upon Sundays and Holy-days after the end of Morning Prayer and returned again to the Communion Service I will not positively determine I rather think not Because the Authors of the Admonition whose captious curiosity nothing could escape which seemed to promove their beloved quarrel have these words We speak not of ringing when Mattins is done which could not administer the least shew of blame had it been done in absence of the Assembly or had not the Congregation been then religiously imployed For this Bell was usually rung in the time of the second service viz. the Litany to give notice to the People not that the Communion Service as hath been supposed but that the Sermon was then coming on All Ringing and Knowling of Bells in the time of the Letany high Mass c. was interdicted by the Injunctions of Edward the sixth and Queen Elizabeth Except one Bell in convenient time to be rung before the Sermon In reference to the Sermon onely it was rung called therefore the Sermon Bell so that when there was to be no Sermon the Bell was not rung and Sermons were rare very rare in those days in some places but once a quarter and perhaps not then had not Authority strictly enjoyned them which usage of Sermon Bells hath been practiced and
excluding Tithes further satisfaction may be given them from the Latine Translation ratified by Authority 20. Eliz. which in this Rubrick rendreth them by Oblationes Decimas Oblations and Tithes clearly implying that Tithes were comprehended therein For the whole State of Christs Church This Prayer sheweth its warrant at first that it is derived from 1 Tim. 2. 1. I exhort therefore that first of all supplications Prayers intercessions and Thanks givings be made for all men The preface of giving thanks for all men when in the processe of the Prayer there is no thanksgiving for any man was interpreted a slip in the Supervisors of the Liturgy who should either have expunged it or added some such clause as the Scotch Litturgy exhibiteth as Eucharistical for the Saints departed in the faith As for this prayer there are presidents enow of the like form Tertullian first Oramus pro Imperatoribus pro ministris eorum potestatibus seculi pro rerum quiete pro mora finis i. e. we pray for the Emperours and their Ministers for secular potentates for Peaceable times for long life Then Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Let the Deacon pray for the Universal Church the whole world and all the parts thereof and the fruits of the earth for the Priests and Governours for the chief priests and Kings and the general peace Next Eusebius speaking how the Priests were imployed at the celebrity of the Dedication of the Temple at Hierusalem he gives in part this account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. they offered up their supplications for the general peace for the Church of God for the Emperor and for his children beloved of God After him Cyril declaring the practice of his time at the celebration of the Eucharist thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Over this Propitiary Sacrifice we call upon God for the general peace of all Churches for the tranquility of the World for Emperors their Armies and all that fight for them I shall conclude with St. Ambrose Oratio praemittitur pro populo pro Regibus pro caeteris First before Consecration Prayer is made for the People for Kings and for others And though this Prayer be in our Church onely a peculiar of Morning Service yet St. Chrysostome seemeth to render the same usage in his time at the Evening Prayers also for putting the question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what meaneth this speech first of all he resolveth it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is in the daily Service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. And this is well known to the Priests that it is performed every day both at Evening and Morning Prayers But I will not over-confidently assert it upon this single testimony especially when perhaps his words may bear another sence And especially thy Servant our King In the fifth General Councel being the second of Constantinople frequent mention there is of the Dypticks which are described to us by Vicecomes and other Ritualist to be two Tables or Leaves of Board whereof one Column contained the names of the Living the other the names of the Dead which were rehearsed in the Communion Service That they were two the first syllable of the word demonstrateth clearly but that they were Tables strictly so taken the last syllable seemeth to question and to imply that they were rather Rolls of Parchment folded up as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fold together evidently importeth As for the Contents thereof the description is not to be faulted saving that it is not explicite enough in declaring what those persons were that is of what rank order or state whether living or dead which defect is supplyed by the Liturgies pretended to be of St. James St. Peter c. whereby it appeareth that the Roll of the Living contained the names of the Emperours Kings Bishops and other eminent Persons living at that time and which passed under the account of Orthodox some traces of this ancient Custom are still visible in the Canon of the Romish Mass where the Pope Bishop of the Diocess and the King are by name prayed for Cum omnibus Orthodoxis atque Catholicae Apostolicae fidei cultoribus i. e. With all such as are Orthodox and addicted to the Apostolick faith And chiefly in the most blessed Virgin Mary The commemoration of the Dead in the time of the Communion was of very early date the more tolerable in those who were not able to presage the ill consequences of it whereof it will not be amiss to take a short view of the procedures from the first start Such persons as God had honored with the Crown of Martyrdom the Church thought her self obliged to reverence with somewhat of more then ordinary respect and that she might the better testifie it the days of their Martyrdom were precisely set down these days had at the Tombs Memories Martyries and Caemeteries for so they were anciently called which were in those days of Persecution the chief places of resort for Religious Worship and Anniversary Celebration for in the office of the Eucharist the great work of those Assemblies an honorable mention was made of those Martyrs in particular God was glorified for the benefits accruing to his Church by their Passions and as the Eucharist according to the constant manner of those times had always some collation for repast and relief of the Poor so was there always added some exceedings upon the account of those Martyrs to whose memory the days were consecrated This introducts us to the meaning of Tertullian Oblationes pro defunctis pro Natalitiis annua die facimus i. e. We offer sacrifice for the dead yearly at their days of Passion which we call their Birth days As also of Cyprian Sacrificia pro eis semper ut meministis offerimus i. e. We always Sacrifice as you well remember for those Martyrs departed In both which Authors nothing is intended of praying for them which were a meer vanity in their Opinions but of offering to God the Sacrifice either of Praise or else of Alms for them both coming under that notion by express warrant from holy Text as hath been shewd already Nor did they onely make commemoration of the Martyrs but also of others agreeable to the Form used in this first Liturgy of Edw. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. We praise thee for the Patriarchs Prophets Apostles Evangelists Martyrs and Confessors and so also Cyril in his Catecheses describeth the very same Fashion onely by the way observe First That in neither Epiphanius nor Cyril is there a syllable of the Virgin Mary Secondly That in the Service of the Church in Epiphanius his time which was about 390. what ever some few thought in private there was not the least hint of intercession the first step to Invocation of Saints Not long after when it was at last generally resolved that the Saints did intercede for the universal
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
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
the Practice so and have heard it hath been positively enjoyned by a Learned Bishop and great Ceremonialist that Evening Prayer should begin with the lords-Lords-Prayer But the rule of the Church is express to the contrary for in the Rubrique before Morning Prayer it is ordered thus At the beginning both of Morning Prayer and likewise of Evening Prayer note that the Minister shall read with a lowd voice some one of these Sentences that follow c. So that clearly the Sentences Exhortation Confession and Absolution must begin the Evening as well as the Morning Prayer Page 99. line 49. after these words it is anoient add This Creed was formerly appropriated to high Festivals onely but that by repeating it every month it might become the more familiar to the People these daies of the Apostles and St. John Baptist were inserted Page 157. at the end of the Paragraph W. add thus In the Latin Translation of our Liturgy Anno 2. Eliz. I find a Collect for St. Andrew different from the English which I shall here set down Omnipotens Deus qui dedisti beato Andreae Apostolo tuo ut acerbam ignominiosam crucis mortem duceret sibi pro magna glâ—ria Tribue ut omnia nobis adversa pro nonomine tuo ducamus prefitura ad aeternam vitam conducibilîa per Christum Dominum nostnum Almighty God who didst give to thy holy Apostle S. Andrew to account it his great glory to suffer the bitten and ignominious death of the Cross. Grant unto us that what we endure for thy sake we may also esteem profitable and conducible to eternal life through Jesus Christ. Page 177. line 17. after these words violation of them add thus Though true it is the contriving of the Decalogue into a way so edifying towards Piety and making it parcel of Gods Publique Worship be a peculiar of our Church yet somewhat not much unlike it is to be found in that Manual of Prayers composed by Gilbertus Cognatus for the private use of his Kinsman about the year 1553. whose words I shall here set down Having recited the Decalogue he then subjoyneth Hic nos praemit aeterna mors O Deus hic futurum justum judicium tuum commeritam nostram condemnationem Sed hic miserere nostri O Jesu Christe ne pereamus Tu quoque O Sancte Spiritus inscribe hanc legem cordibus nostris ut secundam eam alacri animo ambulemus teque revereamus diebus vitae nostrae universis Amen Here O Lord we ly â—bnoxious to eternal death Here we can expect nothing but the most just sentence to come upon us and our deserved condemnation But here O Jesu Christ have mercy upon us least we perish And then O Holy Ghost write this Law in our hearts we beseech thee that we may walk conformable to it and that we may reverence thee all the daies of our life Amen In stead of the form of Bidding of Prayers set down Page 181. give me leave to commend unto you that which followeth being sent me by a learned Friend from Cambridge with his Scholler-like address which will spare me the pains of any further Preface The Transcriber To the Perusers of the follwing Transcript I think it may well be named Instructions for the Laity'â— Devotions but as I met with no Rubrick nor title in the Copy so I count it modesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to refer my self to better judgements I found it written in a Court-hand indifferently fair and legible though full of abreviations but because I am not at all exercised in the Calligraphy of that hand I have transcribed it in the same which I use in my private studies with a great exactness of letters and syllables though not of the character Thus much I thought good â—o intimate that in a piece of this rarity there might not be any suspition of a counterfeited record or the faithfulness of the transcriber be called in question For indeeâ— as I cannot but commend that pious design of the noble Author in honour of our famous though now distracted Church of England So I must needs glory that I am any ways instrumental to the producing of that which may prove so serviceable however of so great antiquity In testimony of which I desire it may be lawfull to produce my own conjectures I am conscious to how skilfull hands this paper may come and therefore the more willingly produce them Since they may carry a torch for those judicious eyes whose honour will be augmented by the discovery They were wrote upon a spare parchment before the summs of Guilielmus de Pagâ—a extant in the University-Library of Cambridge which notwithstanding are not there so well known by the Author's name as by that of their title which is Dextra pars oculi sacerdotum sinistra This I mentioned the rather because from hence some small light may haply arise to the true time of their original antiquity For since the fore-named Author both bâ— the testimony of reverend ∴ Bale in his Centuries and the learned Pits in his Catalogue of English writers is to be reckoned in the thirteenth Century after Christ I see not how we can with reason suppose this to be ancienter except we object its transcription thither for an older copy Somewhat indeed it may be that in those daies they had not parchment so rife or cheap as paper now in ours whereof they might compose their Adversaria but what ever their next reading or more deliberate judgement proposed as worthy of notice taking they commonly transcribed if my observation fail not upon those parchments the Book-binders had bestowed upon their books to defend them from the injury of the covers But this argument perchance is not so valid as that which may follow Wherefore I adjoyned that Constitution which bears the Rubrick of Dies festi since from that a greater light may accrue to what bears the precedency In that I find the Arch-Bishop of Canterbury who is otherwise nameless then by his title in the instructions for so I call them to be Christned Simon of which praenomen I find but four through the whole Catalogue of the Prelates of that Sâ—e and all of them in the 14. Centurie current and if I mistake not within the compass of fifty years to wit Mepeham Langham Islip and Sudburâ— who fell a Sacrifice to that Idol of the Clowns as Walsingham calls him Tyler To this later I should rather ascribe both the Instructions and that Constitution concerning Holy-dayes though indeed I have no other ground for the conjecture then my private fancy But from the same Major a stronger consequence will follow if it be backed with the testimony of that learned Knight Sir Henry Spelman in those Tomes for which whole Christendom stands indebted to him as well as England concerning the English Councils and besides him you may if you please at leys re see what William Linwood will afford
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