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
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
heard the book of Job read unto you at its solemn office and peculiar time And a little after sequente die speaking of good-Fryday Lectus est de more liber Joniae the next day according to the old wont was read the book of Jonas his convert St. Aust. to the same purpose Nunc interposita est solemnitas sanctarum dierum quibus certas ex Evangelio lectiones oportet in Ecclesia tractari quae ita sunt annuae ut aliae esse non possunt Now is the Solemnity of the holydayes meaning Easter wherein set Lessons out of the Gospel are ordered to be read which are so determined and limited as they can be no other And elsewhere intercesserunt ut omitteremus textum hujus Epistolae quaedam pro diebus festis solemnia lectionum quae non potuerunt nisi legi Solemn Lessons appointed for festival dayes which must not be left unread interposed and caused me to omit a while the text of this Epistle The Contents of the Chapters were devised as helpful indexes to facilitate the more speedy finding out of the most remarkable passages being onely serviceable for private use For which reason from the tenth Chapter of the Prov. to the twenty fift there are no contents prefixt these Chapters being not as the other written in method or upon a set subject but occasionally uttered at several times and observed by Solomons Courtiers who committed them to writing as they occurred to their memories And before every Lesson the Minister shall say thus The Primitive Custome in this particular was surpassing edifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deacon stood up proclaiming aloud Listen my Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the Reader begins to read first inviting his audience to attention by saying these words Thus saith the Lord. After the first Lesson shall follow Te Deum This order of intermixing Hymnes and Psalmes with Lessons is made in pursuance of that excellent Canon of Laodicea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not meet to sing the Psalmes in a continued course in the Church but to interpose a Lesson between evey Psalm So ordered saith Balsamon that this might be as a rest in musick and after that the congregation to sing again that the service might not be thought tedious and therefore he Con's that Councel many thanks for so discreet a Canon Indeed Breve videbitur tempus quod tantis operum varietatibus occupatur The variety of such changes is an excellent disposing of the time in such imployments Nothing is certainly more delightful not onely to the outward senses of the Body but even to the very soul it self then variety this it is which calls up in her her former vigor and vivacity this that makes her shake off her former lassitude embracing every new object with a most greedy desire every change is as it were an unbending of the minde the very heathen Orator found it so Stilus lectione requiescit ipsius lectionis taedium vicibus levatur The stile is refresht by reading and reading it self is much relieved by interchanges The observation of this Rule in other relations hath been motive all sufficient to Gods people in all ages to frame their Divine service so Mosaick of so many peeces so commodiously disposed to rescue each other from tediousnesse as upon every transition and passage from one Duty to another the spirit may still reserve an appetite whence it is that Consessions prayers Doxologies Psalms Lessons c. are assigned their proper vicissitudes and divide the time alloted for such sacred perfomances so as the soul may attend every motion of them Te Deum laudamus This hymn passeth up and down as the Composition of St Ambrose and St. Augustine joyntly upon occasion of St. Augustines conversion and Baptisme by St. Ambrose But the very learned Primate of Armagh produceth two very ancient M. S. S. wherein it is ascribed to Nicetius and from Monardus proveth that it is not mentioned by any ancient Author before St. Bennet betook himself to a monastick life which was about the year 500 who speaks of it in his Canonical Rules or Benedictine Office in whose time one Nicetius a Bishop lived and perhaps the same to whom it is ascribed But be he the Author or be he not the frame is so excellently modelled as the Church of human structure could not enjoyn a better and indeed the structure 't is alone that is human the materials being divine and of sacred derivation as for the avoiding of prolixity I have noted in the Margin Or Benedicite This is called the Hymne of the three children the first mention I finde of it in antiquity is in the fourth councel of Toledo Anno 634. which saith Ecclesia Catholica per totum Orbem diffusa celebrat the Catholick Church spread over all the Earth doth sing it and that juxta antiquam consuetudinem agreeable to the ancient custom Benedictus This hymn with Nunc dimittis and Magnificat are faulted because being made upon occasion of particular benefits they are not applicable to all To which it is answered that these hymns are not absolutely commanded but being joyned with others the rule of our Church is precisely this or that leaving in the minister a power to make his own election Again this Argument hath the same force and edge against Davids Psalms many of which were composed upon private emergences and seem as incommodious for publick concernments which yet we dare not upon that account proscribe out of the service of the Church Nor may I pretermit the Canon of the Belgick Church established by the Synod of Dort Hymni Mariae Zachariae Simeonis cantabuntur the Hymns of Mary Zachary Sime on shall be sung Then shall be said the Creed The Creed neither this nor any other was never any part of the Liturgy or publick office either in the Greek or in the Latine Church until nigh upon 600. years after Christ the onely and constant use thereof in publick was the prescribing it as the great Lesson for the Catechumens to learn and rehearse in Publick in order to their Baptisme So for this Creed Ruffinus tells us it was the Roman mode qui gratiam Baptismi suscepturi sunt fidelium populo audiente symbolum reddunt They who are about to receive the grace of Baptism rehearse the Creed in the hearing of all the faithful And being himself about to expound upon it he first premiseth that he intends to tie himself to the order and form quem in Aquileiensi Ecclesia per lavacri gratiam suscâ—pimus which in the Church of Aquileia we received when we were admitted to the laver of Regeneration So for the Hiero solymitan Creed Cyril his Catecheses are explications upon it for the instruction of the Carechumens so for the Nicene or rather the Constantinopolitan Creed Epiphanius tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Catechumen who intended
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
the rest As for Innocents day that Homily upon Matth. 2. which if not Origens is yet very Ancient speaketh expresse Horum memoria semper ut dignum est in Ecclesia celèbratur secundum integrum ordinem sanctorum ut primorum martyrum pro Domino occisorum The memory of the Innocents also is alwayes as fit it is celebrated in the Church accoring to the order of the Saints as of those who were first slain for the Lord. This juncto of Festivals are not here placed as evidences of the times of the Death or sufferings of those Persons For if tradition faileth not St. Stephen was stoned in August and St. John died ' on the feast of St. John Baptist Durandus and from him other Ritualists why these feasts rather then others were ordered to accompany Christs nativity assigneth this reason There is saith he a threefold martyrdom In will and deed In will but not indeed In deed but not in wil. The first was undergone by St. Stephen the second by St. John the third by the Innocents And who fitter to attend our Saviour then his Martyrs for if right-dear in the sight of the Lord is the death of all his Saints then most precious certainly to him must the death of them be who not onely die in but for him This reason of Durandus is founded upon the tradition that St. John was miraculously preserved in a Chaldron of boyling Oyl to which he was condemned at Rome might I interpose mine own thoughts I should rather conceive that St. Stephen had the first place because he was the Proto-Martyr of Christianity St. John the second because his death falling upon the Festival of another John the Baptist and reason good they should be honoured with dayes apart no day could be assigned to this John more proper that he might be nigh his Master he being the disciple whom Jesus loved And the Innocents might well pretend to the third because as St. Cyprian saith Nativitas Domini à Martyriis Infantium statim caepit the slaughter of the Innocents was the first considerable consequent of his birth Nor wil I omit what else seemeth a specious exposition upon the Original of these three viz that Martyrium Amor Innocentia Martyrdom Love and Innocence are first to be magnified as wherein Christ is most honoured The feast of Circumcision I dare not affix any remote antiquity to this holy-day The first mention of it under this title occurreth in Ivo Carnotâ—nsis who lived about the year 1090. a little before St. Bernard and who hath a Sermon upon it under the name of the Octave of Christs nativity we finde it in Isidorus 4000. before The reason why it was not then observed was as I conceive because it fell upon the Kalends of January which were Solemnized among the Heathens with such disorder revellings and prophane appendants of Idolatry that St. Chrysostom called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devils festival and the sixt general Councel absolutely interdicted the observation of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we decree that the Feast called the Calends be utterly taken away from the custome and society of the faithful The Epiphany This feast hath several appellations amongst the Greek Fathers sometimes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Gregory Nazianzen the day of sacred illumination this being in the Eastern Church a day as signal for Baptism as Easter or Pentecost in the Western Sometimes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The manifestations of God so Horolog Grac. upon the 6. of January place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is consest this word very often imports Christs Birthday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now is the Festival of the Theophany or Christs nativity saith Nazianzen yet sometimes they are evidently distinguished as in that imperial constitution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Nativity of Christ and the Theophany c. are to be accounted for Holy-dayes Most clear is that of Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first festival is that of Christs birth the next is that of the Theophany where not onely this feast is manifestly differenced from the Nativity but the feast of Circumcision as I said before remarkably excluded But of all the names most usuall and most frequently applied to it is this of Epiphany which though the Egyptians and such as were under the Patriarchate of Alexandria communicated both to the Nativity and Baptism of Christ possest with an opinion that he was baptised upon the Aniversary of his Birth yet in other places it past onely currant for the day of his Baptisme St. Chrysostom puts a question to himself in these tearms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How comes it to passe that not the day of Christs Birth but of his Baptisme is called the Epiphany and he resolveth it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because his Birth was obscure but at his Baptisme he manifestly appeared to all men The like hath St. Hierom Epiphaniorum Dies huc usque venerablils est non ut quidam putant natalis in carne tunc enim absconditus est non apparuit The day of the Epiphany is at this day venerable I mean not Christs Nativity as some suppose for then he rather hid himself and appeared not By what hath been already said the day is without all question of no late edition Now for the grounds upon which the solemuity is founded St. Augustine delivereth them to be four sive quod in Caelo stella ortus sui nuncium praebuit sive quod in Cana Galilaeae in convivio nuptiali aquam convertit in vinum sive quod in Jordanis undis aquas ad reparationem humani generis suo Baptismo consecravit sive quod de quinque panibus quinque millia hominum satiavit Either because a star in the heavens became the Nuncio of his birth or because he turned water into wine at the Marriage feast or because being Baptised in the river of Jordan he consecrated the water for the regeneration of man or because he sâ—d five thousand men with five loaves The three first causes our Church seems to own in the conformity of her Divine offices the Collect for the day mentions the coming to the wisemen to worship our Saviour by the convoy of the Star and the Gospel is a narrative of the Story The second Lesson at Evening service being John the 2. recounts the miracle wrought at the Marriage feast And the second Lesson for Morning Prayer being Luk. 3. 22. is a relation of his Baptism But as for the first though it be delivered by St. Augustine quoted before and by Isidorus after him to have been a con-cause of this dayes Solemnity yet I finde the Greek fathers of another judgement these celebrating the coming of the wisemen and appearing of the star on the day of Christs nativity So Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow the guide the star and offer thy
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
by the common prayers in the Church commonly called divine service The first original and ground whereof if a man would search out by the ancient Fathers he shall finde that the same was not ordained but of a good purpose and for a great advancement of godlinesse For they so ordered the matter that all the whole Bible or the greatest part thereof should be read over once in the year entending the thereby that the Clergy and specially such as were Ministers of the Congregation should by often reading and meditation of Gods word be stirred up to godlynesse themselves and be more able to exhort other by wholsome Doctrine and to confute them that were adversaries to the truth And further that the people by dayly hearing of holy scripture read in the Church should continually more and more in the knowledge of GOD and be the more enflamed with the love of his true Religion But these many yeers passed this godly and decent order of the ancient Fathers hath been so altered broken and neglected by planting in uncertain Stories Legendes Respondes Verses vain Repetitions Commemorations and Synodalls that commonly when any Book of the Bible was begun before three or four Chapters were read out all the rest were unread And in this sort the book of Esay was begun in Advent and the book of Genesis in Septuagesima but they were onely begun and never read through After like sort were other books of holy Scripture used And moreover whereas saint Paul would have such language spoken to the people in the Church as they may understand and have profit by hearing the same the service in this Church of England these many years hath been read in Latine to the people which they understood not so that they have heard with their eares only and their heart spirit and minde have not been edified thereby And furthermore notwithstanding that the ancient fathers have divided the Psames into seven portions whereof every one was called a Nocturn now of late time a few of them hath been daily said and oft repeated and the rest utterly omitted Moreover the number and hardnesse of the rules called the Pye and the manifold changings of the service was the cause that to turn the book only was so hard and intricate a matter that many times there was more businesse to finde out what should be read then to read it when it was found out These inconveniences therfore considered here is set forth such an order wherby the same shall be redressed And for a readinesse in this matter here is drawn out a Kalender for that purpose which is plain and easie to be understanded wherein so much as may be the reading of holy scriptures is so set forth that all things shall be done in order without breaking one peece from another For this cause be cut off Anthems Respondes Invitatories and such like things as did break the continual course of the reading of the scripture Yet because there is no remedy but that of necessity there must be some rules therefore certain rules are here set forth which as they be few in number so they be plain and easie to be understanded So that here you have an order for prayer as touching the reading of holy Scripture much agreeable to the minde and purpose of the old fathers and a great deal more profitable and commodious then that which of late was used It is more profitable because here are left out many things whereof some be untrue some uncertain some vain and superstitious and is ordained nothing to be read but the very pure word of God the holy scriptures or that which is evidently grounded upon the same and that in such a language and order as is most easie and plain for the understanding both of the readers and hearers It is also more commodious both for the shortnesse thereof and for the plainnesse of the order and for that the rules be few and easie Furthermore by this order the Curates shall need none other book for their publick service but this book and the Bible By the means whereof the people shall not be at so great charges for books as in times past they have been And where heretofore there hath been great diversity in saying and singing in Churches within this Realm some following Salisbury use some Hereford use some the use of Bangor some of York and some of Lincoln Now from hence forth all the whole Realm shall have but one use And if any would judge this way more painful because that all things must be read upon the book whereas before by the reason of so often repetition they could say many things by heart if those men will weigh their labour with the profit and knowledge which dayly they shall obtain by reading upon the book they will not refuse the pain in consideration of the great profit that shall ensue thereof And for as much as nothing can almost be so plainly set forth but doubts may arise in the use and practising of the same To appease all such diversitie if any arise and for the resolution of all doubts concerning the manner how to understand do and execute the things contained in this book The parties that so doubt or diversly take any thing shall alway resort to the Bishop of the Diocesse who by his discretion shall take order for the quieting and appeasing of the same so that the same order be not contrary to any thing contained in this book And if the Bishop of the Diocesse be in doubt then he may send for the resolution thereof unto the Arch-Bishop Though it be appointed in the forewritten Preface that all things shall be read and song in the Church in the English tongue to the end that the Congregation may be therby edified yet it is not meant but when men say Morning and Evening prayer privately they may say the same in any Language that they themselves do understand 1. B. of Edw. 6. neither that any man shall be bound to the saying of them but such as from time to time in Cathedral and Collegiat Churches Parish Churches and Chappels to the same annexed shall serve the Congregation And all Priests and Deacons shall be bound to say daily the Morning and Evening prayer either privately or openly except they be let by preaching studying divinity or by some other urgent cause Scotch liturgy of which cause if it be frequently pretended they are to make the Bishop of the Diocesse or the Arch-Bishop of the Province the Judge and allower And the Curate that ministreth in every Parish Church or Chappel being at home and not being otherwise reasonably letted shall say the same in the Parish Church or Chappel where he ministreth and shall toll a Bell thereto a convenient time before we begin that such as be disposed may come to hear Gods word and to pray with him THE PREFACE THE Church of Christ hath in all ages had a prescript form
is not a ceremonial law as much of Moses law was but it is a religion to serve God not in bondage of the figure or shadow but in the freedom of the spirit being content onely with those ceremonies which do serve to a decent order and godly discipline and such as be apt to stir up the dull minde of man to the remembrance of his duty to God by some notable and special signification whereby he might be edified Furthermore the most waighty cause of the abolishment of certain ceremonies was that they were so far abused partly by the superstitious blindnesse of the rude and unlearned and partly by the unsaciable avarice of such as sought more their own lucre then the glory of God that the abuses could not well be taken away the thing remaining still But now as concerning those persons which peradventure will be offended for that some of the old ceremonies are retained still if they consider that without some ceremonies it is not posible to keep any order or quiet discipline in the Church they shall easily perceive just cause to reform their judgements And if they think much that any of the old do remain and would rather have all devised anew Then such men granting some ceremonies convenient to be had surely where the old may be well used there they cannot reasonably reprove the old onely for their age without bewraying of their own folly For in such a case they ought rather to have reverence unto them for their antiquity if they will declare themselves to be more studious of unity and concord then of innobations and new-fanglenesse which as much as may be with the true setting forth of Christs religion is alwayes to be eschewed Furthermore such shall have no just cause with the ceremonies reserved to be offended For as those be taken away which were most abused and did burden mens consciences without any cause so the other that remain are retained for a discipline and order which upon just causes may be altered and changed and therefore are not to be esteemed equall with Gods law And moreover they be neither dark nor dumb ceremonies but are so set forth that every man may understand what they do mean and to what use they do serve So that it is not like that they in time to come should be abused as the other have been And in these our doings we condemne no other nations nor prescribe any thing but to our own people onely For we think it convenient that every countrey should use such ceremonies as they shall think best to the setting forth of Gods honour and glory and to the reducing of the people to a most perfect and Godly living without errour or superstition And that they should put away other things which from time to time they perceave to be most abused as in mens ordinances it often chanceth diversly in divers countries Annotations upon CHAP. I. A The necessity of Common Prayer And of a Book of Common Prayer â—b Arguments for set forms Proved to have been used in the three first centuries after Christ. And approved by Reformed Churches B. Set forms of Administring the Sacraments Proved by Primitive practise C. Rites and Ceremonies fit to be prescribed D. Every Particular Church hath authority to prescribe set forms and Rites The main ground of uniformity E. A necessity of an Act for uniformity F. The present Act a revivor of a former G. The Parliament did onely ratify not make the Alterations H. Antiently Bishops visited in person An uniformity of Articles commended I. The Canons 1603. not repugnant to the Act for uniformity The power of the civil Magistrate in Ecclesiastical matters K. The occasion of the conference at Hampton Court. L. The Proclamation Of King James obligatory to Obedience M. Our service not taken out of the Masse-Book N. The Pye several acceptations of the word O. Apocryphal Lessons lawful to be read The Minister hath Liberty to exchange them for Canonical Scripture They are more edifying then many Chapters of the Canon appointed by the Directory P. The Bishops to interpret in doubtful cases Q. The several degrees of the first Reformation R. What meant by the Minister saying daily prayer either privately or openly S. Ceremonies of humane Institution lawful Proved by the several confessions of Reformed Churches T. Order in the Church of Divine institution Orders to be obeyed not disputed where they are not simply unlawful V. The Churches prudence and moderation in her first Reformation W. significant Ceremonies lawful X. Superstition defined Y Our Ceremonies elder then the Masse-Book Directory a Popish word Z. Scandal no just exception against our Liâ—urgy by the confession of Geneva her self More scandalized and more justly by the Directory then our Common Prayer THE Book of Common Prayer As God is the first principle and Prime efficient of our being so that very being of so supereminent a quality is obligation of the highest importance for us to defer to him the greatest Honour we possibly can That which hath the ordering and disposal of this Honour to him is Religion the most noble the most proper act of Religion is Prayer an act by which we turn Tenants to God and own him as the Donor of every good and perfect gift A duty enforced by our Saviours expresse command Pray alwayes so he Luke 18. 1. Continually so his blessed Apostle 1 Thes. 5. 17. that is Levant and couchant morning and evening sutable to the Diurnal sacrifices in the Temple that at least A duty dignified with the gift of miracles exemplified in Elias Joshua and many more Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. if the solitary prayer of one single supplicant be so operative what would it do in a full Assembly who combining together besiege and beset God with their prayers such a storming of and forceable entry into heaven being most acceptable to him as Tertullian elegantly Such an advantage hath the Publick above the Private the Church above the Closet and hence a necessity of Common Prayer But there may be a necessity of Common Prayer yet no necessity of a Book of Common Prayer that is of a set form The prayers of the Minister in the Congregation for the Congregation are Common Prayers which are Prayers conceived and without book Answer Confest such Prayers may in some sort be called Common Prayers but not so properly as set forms because the Minister who officiateth Publickly is but the Agent the representative of the people in their resort to God Now in arbitrary Prayer he cannot so well be called the mouth of the Assembly or said to send up his prayers on their errand when they are not privy to one syllable he will deliver when he speaks alwayes his own not alwayes their sence in which case the peoples Amen should be as Arbitrary as is his Prayer and if upon some dislike at the either matter or form the people think fit to suspend their
the Barren  Wis. v. unto His Jelousy  2. Lesson Hev xi xii Saints by faith unto If ye endure  Apoc. xix unto and I saw an Angel stand  Proper Psalmes on certain dayes dayes  Mattens  Evensong  Mattens Exensong  Psal. xix lxxxix  viii xxiii Christmas day  xlv Cx. Assention day xv lxviii   lxxxv Cxxxii.  xxi Cviii.  ii  Cxiii Whitsunday xlv Ciiii. Easter day lvii  Cxiiii  lxvii Cxlv.  Cxi  Cxviii    Golden number To finde Easter for ever  A B C D E F G i April ix x xi xii vi vii viii ii March xxvi xxvii xxviii xxix xxx xxxi April i. iii. April xvi xvii xviii xix xx xiiii xv iiii April ix iii iiii v vi vii viii v. March xxvi xxvii xxâ—iii xxix xxiiii xxiiii xxv vi April xvi xvii xi xii xiii xiiii xv vii April ii iii iiii v vi March 31. April i viii April xxiii xxiiii xxv xix xx xxi xxii ix April ix x xi xii xiii xiiii viii x April ii iii March 28. xxix xxx xxxi April i. xi April xvi xvii xviii xix xx xxi xxii xii April xi x xi v vi vii viii xiii March xxvi xxvii xxviii xxix xxx xxxi xxv xiiii April xvi xvii xviii xix xiii xiiii xv xv April ii iii iiii v vi vii viii xvi March xxvi xxvii xxviii xxii xxiii xxiiii xxv xvii April xvi x xi xii xiii xiiii xv xviii April ii iii. iiii v March xxx xxxi April i. xix April xxiii xviii xxiiii xix xx xxi xxii When ye have found the Sunday letter in the uppermost line guide your eye downward from the same till ye come right over against the prime and there is shewed both what moneth and what day of the moneth Easter falleth that year Januarie 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 iii A Kalend.  Circumcision i Gen. xvii Rom. ii Deut 10. Coloss. ii  b iiii No.  ii Gen. i. Matth. i Gen. 2. Rom. i xi c iii No.  iii. iii ii iiii ii  d prid No.  iiii v iii vi iii xix e Nonas   v. vii iiii viii iiii viii f viii Id. Epiphanie vi Esai lx Luke iii. Esai 49. John ii  g vii Id.  vii Gen. ix Matth. v. Gen. 12. Rom. 5. xvi A vi Id. Lutian viii xiii vi xiiii vi v. v v Id.  ix xv vii xvi vii  c iiii Id Sol in Aquario x xvii viii xviii viii xiii d iii Id  xi xix ix xx xi ii e prid Id.  xii xxi x xxii x  f Idus Hyllarii xiii xxiii xi xxiiii xi x g xix kl Februarii xiiii xxv xii xxvi xii  A xviii kl  xv xxvii xiii xxviii xiii xviii b xvii kl  xvi xxix xiiii xxx xiiii vii c xvi kl  xvii xxxi xv xxxii xv  d xv kl Prisca xviii xxxiii xvi xxxiiii xvi xv e xiiii kl  xix xxxv xvii xxxvii i Cor. i. iiii f xiii kl Fabian xx xxxviii xviii xxxix ii  g xii kl Agnes xxi xl xix xli iii xii A xii kl Uincent xxii xlii xx lxiii iiii i b x kl  xxiii xliiii xxi xlv v  c ix kl  xxiiii xlvi xxii xlvii vi ix d viii kl Convert Paul xxv Wisd. v. Act. 22. Wisdom 6. Act. 26.  e vii kl  xxvi Gen. 48. Matth. 23. Gen. 49. i Cor. vii xvii f vi kl  xxvii â— xxiiii Exod. i. viii vi g v kl  xxviii Exod. ii xxv iii ix  A iiii kl  xxix iiii xxvi v x xiiii b iii kl  xxx vii xxvii viii xi iii c prid kl  i ix xxviii x xii Februarie hath xxviii dayes Sun riseth  houre vii min. 14 Psalms      falleth   iiii min. 46  Morning prayer  Evening prayer       i. Lesson ii Lesson i. Lesson ii Lesson  d Kalend.  F Fast. ii Exod. xi Mark i. Exod. xii i Cor. xiii xi e iiii No. Purific of Mar. iii. Wisd. ix ii Wisd. xii xiiii  f iii No. Ba sii iiii Exod. xiii iii Exod. xiiii xv xix g prid No.  v. xv iiii xvi xvi viii A Nonas  Agathe vi xvii v. xviii ii Cor. i. xvi b viii Id.  vii xix vi xx ii v. c vii Id.  viii xxi vii xxii iii  d vi Id. Sol in Piscibus ix xxiii viii xxiiii iiii xiii e v Id.  x xxxii ix xxxiii v ii f iiii Id.  xi xxxiiii x Levit. xviii vi  g iii Id  xii Lev. xix xi xx vii x A prid Id.  xiii xxvi xii Num. xi viii  b Idus   xiiii Num. xii xiii xiii ix xviii c xvi kl Naleutine xv xiiii xiiii xvi x vii d xv kl March xvi xvii xv xx xi  e xiiii kl  xvii xxi xvi xxii xii xv f xiii kl  xviii xxiii Luk. di i. xxiiii xiii iiii g xii kl  xix xxv di i. xxvii Gala. i.  A xi kl  xx xxx ii xxxi ii xii b x kl  xxi xxxii iii xxxv iii i c ix kl  xxii xxxvi iiii Deut. i. iiii  d viii kl  xxiii Deut. ii v iii v ix e vii kl Fast. xxiiii iiii vi v vi  f vi kl S. Matthias xxv Wisd. 19. vii Eccles. i. Ephes. i. xvii g v kl  xxvi Deut. vi viii Deut. vii ii vi A iiii kl  xxvii viii ix ix iii  b iii kl  xxviii x x. xi iiii xiiii c prid kl  xxix xii xi xv v March hath xxxi dayes Sun riseth  houre vi min. 18. Psalms      falleth   v. min. 42.  Morning Prayer  Evening Prayer        i Lesson ii Lesson i Lesson ii Lesson iii d Kalend.  David xxx Deut. xvi Luke xii Deut. xvii Ephe. vi  e vi No. Cedde i xviii xiii xix Phil. i. xi f v No.  ii xx xiiii xxi ii  g iiii No.  iii xxii xv xxiiii iii xix A iii No.  iiii xxv xvi xxvi iiii viii b prid No  v xxvii xvii xxviii Colos. i.  c Nonas  Perpetue vi xxix xviii xxx ii xvi d viii Id.  vii xxxi xix xxxii iii v e vii Id.  viii xxxiii xx xxxiiii iiii  f vi Id.  ix Josue i. xxi Josue ii i Thes. i. xiii g v Id.  x iii xxii iiii ii ii A iiii Id. Gregory xi v xxiii vi iii  v iii Id. Sol in Ariâ—te xii vii xxiiii viii iiii x
c prid Id.  xiii ix Johji i. x v  d Idâ—s   xiiii xxiii ii xxiiii ii Thes. i. xviii e xvii kl Aprilis xv Judg. i. iii Judg. ii ii vii f xvi kl  xvi iii iiii iiii iii  g xv kl Edward xvii v v vi i Tim. i. xv A xiiii kl  xvii vii vi viii ii iii. iiii b xiii kl  xix ix vii x iiii  c xii kl Benedict xx xi viii xii v xii d xi kl  xxi xiii ix xiiii vi i e x kl  xxii xv x xvi ii Tim. i.  f ix kl  xxiii xvii xi xviii ii ix g viii kl Fast. xxiiii Eccle. ii xii Eccle. iii iii  A vii kl Annun of Ma. xxv Judg. xix xiii Judg. xx iiii xvii b vi kl  xxvi xxi xiiii Ruth i. Titus i. vi c v kl  xxvii Ruth ii xv iii ii iii.  d iiii kl  xxviii iiii xvi i King i. Phil. i. xiiii e iii kl  xix i King ii xvii iii Hebr. iii f prid kl  xxx iiii xviii v ii April hath xxx dayes Sun riseth houre vi min. 17. Psalms  Morning prayer  Evening prayer   falleth  vi min. 4.             ii Lesson ii Lesson i. Lesson ii Lesson  g Kalend.   i i. king vi John xix i King vii Hebr. iii. xi A iiii No.  ii viii xx ix iiii  b iii No. Richard iii. x. xxi xi v xix c prid No. Ambrose iiii xii Acts. i. xiii vi viii d Nonas   v. xiiii ii xv vii xvi e viii Id.  vi xvi iii xvii viii v. f vii Id.  vii xviii iiii xix ix  g vi Id.  viii xx v. xxi x xiii A v Id.  ix xxii vi xxiii xi ii b iiii Id. Sol in Taur x xxiiii vii xxv xii  c iii Id  xi xxvi viii xxvii xiii x d prid Id.  xii xxviii ix xxix Jacob. i.  e Idus   xiii xxx x xxxi ii xviii f xviii kl Maii. xiiii ii King i. xi ii King ii iii vii g xvii kl  xv iii. xii iiii iiii  A xvi kl  xvi v. xiii vi v xv b xv kl  xvii vii xiiii viii i. Pet. i. iiii c xiiii kl  xviii ix xv x ii  d xiii kl Alphege xix xi xvi xii iii xii e xii kl  xx xiii xvii xiiii iiii i f x kl  xxi xv xviii xvi v  g xi kl  xxii xvii xix xviii ii Pet. i. ix A ix kl S. George xxiii xix xx xx ii  b viii kl  xxiiii xxi xxi xxii iii xvii c vii kl Mark Chang. xxv Eccl. iiii xxii Eccle. v. i. John i. vi d vi kl  xxvi ii Kin. xxiii xxiii ii King 24. ii  e v kl  xxvii iii King i. xxiiii iii King ii iii xiiii f iâ—â—i kl  xxviii iii. xxv iiii iiii iii g iii kl  xxix v. xxvi vi v  A prid kl  xxx vii xvii viii 2. 3. John May hath xxxi dayes Sun  riseth  houre v. min. 18. Psalms      falleth   vii min. 24.  Morning Prayer  Evening Prayer        i Lesson ii Lesson i Lesson ii Lesson xi b Kalend.  Philip Jacob. i Eccles. vii Acts viii Eccle ix Judas i.  c vi No.  ii 3 King ix xxviii 3 Ring x Kom i. xix d v No. Inu of the crose iii xi Matth. i. xii ii viii e iiii No.  iiii xiii iii xiiii iii  f iii No.  v xv iii xvi iiii xvi g prid No John Evan. vi xvii iiii xviii v  A Nonas   vii xix v xx vi  b viii Id.  viii xxi vi xxii vii xiii c vii Id.  ix iiii King i. vii 4 King ii viii ii d vi Id. Sol in Gemini x iii viii iiii ix  e v Id.  xi v ix vi x x f iiii Id.  xii vii x viii xi  g iii Id.  xiii ix xi x xii xviii A prid Id.  xiiii xi xii xii xiii vii v Idus  xv xiii xiii xiiii xiiii  c xvii kl Junii xvi xv xiiii xvi xv xv d xvi kl  xvii xvii xv xviii xvi iiii e xv kl  xviii xix xvi xx i Cor. i  f xiiii kl Dâ—nstane xix xxi xvii xxii ii xii g xiii kl  xx xxiii xviii xxiiii iii i A xii kl  xxi xxv xix i. Esd. i. iiii  b xi kl  xxii i Esd. iii. xx iiii v ix c x kl  xxiii v xxi vi vi  d ix kl  xxiiii vii xxii ix vii xvii e viii kl  xxv ii Esd. i. xxiii ii Esd. ii viii vi f vii kl Augustine xxvi iiii xxiiii v ix  g vi kl  xxvii vi xv viii x xiiii A v kl  xxviii ix xvi x xi iii b iiii kl  xxix xiii xvii Esther i xii  c iii kl  xxx Esther ii xviii iii xiii xi d prid kl  xxxi iiii Mark i. v xiiii June hath xxx dayes Sun riseth houre â—iii min. 34. Psalms Morning Prayer  Evening Prayer   falleth  viii min. 26.           i Lesson ii Lesson i Lesson ii Lesson  e Kalend.   i Esther 6. Mark ii Esth. vii i Cor. xv xix f iiii No.  ii viii iii ix xvi viii g iii No. Nichomede iii Job i. iiii Job ii ii Cor. i. xvi A prid No  iiii iii v iiii ii v b Nonas  Boniface v v vi vi iii  c viii Id.  vi vii vii viii iiii  d vii Id.  vii ix viii x v xiii e vi Id.  viii xi ix xii vi ii f v Id.  ix xiii x xiiii vii  g iiii Id.  x xv xi xvi viii x A iii Id. S. Barnabe Apo. xi Eccles. 10. Acts xiiii Eccle xii Acts xv  b prid Id. Sol in Cancro xii Job 17. 18. Mark xii Job xix ii Cor. ix xviii c Idus  Solstitium estinum xiii xx xiii xxi x vii d xviii kl Julii xiiii xxii xiiii xxiii xi  e xvii kl  xv xxiiii xxv xv xvi xvii xii xv f xvi kl  xvi xxviii xvi xxix xiii iiii g xv kl  xvii xxx Luke i. xxxi Gala. i.  A xiiii kl  xvi i xxxii ii xxxiii ii xii b xiii kl  xix xxxiiii iii xxxv iii i c xii kl Edward xx xxxvi iiii xxxvii iiii  d xi kl  xxi xxxviii v xxxix v ix e x kl  xxii xl vi xli vi  f ix kl Fast. xxiii xlii vii Prov
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
his Ministers to declare and pronounce to his people being penitent the absolution and remission of their sins he pardoneth and absolveth all them which truely repent and unfeignedly beleeve his holy Gospel Wherefore we beseech him to grant us true repentance and his holy spirit Scot. Lit. That we may receive from his absolution from all our sins that those things may please him which we â—o at this present and that the rest of our life hereafter may be pure and holy so that at the last we may come to his eternal joy through Jesus Christ our Lord. The people shall answer Amen Common prayer 1. B. of Edw. 6. Then shall the Minister begin the Lords Prayer with a loud voice Scot. Lit. And in this and in all other places of the Lit. where the last words for thine is the kingdom are expressed the Presbyter shall read them But in all places where they are not expressed he shall end at these words But deliver us from evil Amen The Priest being in the Quire shall begin with a loud voice the Lords Prayer called the Pater noster OUR father which are in heaven hallowed be thy â—ame Thy kingdom come Thy will be done in earth as it is in heaven Give us this day our dayly bread And forgive us our trespasses as we forgive them that trespasse against us And lead us not into temptation But deliver us from evil Scot. Lit. for thine is the kingdome the power and the glory for ever and ever K Amen Then likewise he shall say O Lord open thou our lips Answer And our mouth shall shew forth thy praise Priest O God make speed to save us Answer O Lord make hast to help us Priest Scotch Liturgy then all of them standing up the Presbyter shall say or sing Glory be to the Father and to the Son c. As it was in the beginning is now c. Praise ye the Lord. 1. B. of Edw. 6. O Scot. Lit. Answer The Lord be praised N And from Easter to Trinity Sunday Allelujah COMMON PRAYER Then shall be said or sung this Psalm following O Come let us sing unto the Lord c. Psal. 95. Then shall follow certain Psalmes in order as they be appointed in a Table made for that purpose except there be proper Psalmes appointed for that day And at the end of every Psalm through the year and likewise in the end of Renedictus Benedicite Magnificat and Nunâ— dimittis shall be repeated Glory be to the Father c. Scot. Lit. And the people shall answer As it was in the beginning c. every one standing up at the same Then shall be read two Lessons distinctly with a loud voice that the people may hear The first of the old Testament the Second of rhe new like as they be appointed by the Kalender except there be proper Lessons assigned for that day the priest that readeth the Lesson standing and turning him so as he may best be heard of all such as be present R And before every Lesson the Priest shall say thus The first second third or fourth Chapter of Genesis or Exodus Matthew Mark or other like as is appointed in the Kalender And in the end of every Chapter he shall say Here endeth such a Chapter of such a book And to the end the people may the better hear in such places where they do sing there shall the Lessons be sung in a plain tune after the manner of distinct reading and likewise the Epistle and Gospel Common Prayer 1 B. of Edw. 6. After the first Lesson shall follow T Te deum Laudamus in English dayly through the whole year And after the first Lesson shall follow Te Deum Laudamus in English dayly throughout the year except in â—ent all the which time in the place of te Deum shall be used Benedicite omnia opera Domini Domino in English as followeth WE praise thee O God we acknowledge thee to be the Lord. All the earth doth worship thee the Father everlasting To thee all Angels cry aloud the heavens and all the powers therein To thee Cherubin and Seraphin continually do cry Holy holy holy Lord God of Sabbath Heaven and earth are full of the majesty of thy Glory The glorious company of the Apostles praise thee The goodly fellowship of the prophets praise thee The noble Army of Martyrs praise thee The holy Church throughout all the world both knowledge thee The Father of an infinit majestie Thy honorable true and onely Son Also the holy Ghost the comforter Thou art the King of Glory O Christ. Thou art the everlasting son of the Father When thou tookest upon thee to deliver man thou didst not abhor the Uirgins womb When thou hadst overcome the sharpnesse of death thou diddest open the Kingdome of heaven unto all beleevers Thou sittest on the right hand of God in the glory of thy Father We beleeve that thou shalt come to be our judge We therefore pray thee help thy servants whom thou hast redeemed with thy pretious blood Make them to be numbred with thy Saints in glory everlasting O Lord save thy people and blesse thine heritage Govern them and lift them up for ever Day by day we magnifie thee And we worship thy name ever world without end Uouchsafe O Lord to keep us this day without sin O Lord have mercy upon us have mercy upon us O Lord let thy mercy lighten upon us as our trust is in thee O Lord in thee have I trusted let me never be confounded Or this Canticle V Benedicite omnia orpra domini domino O All ye works of the Lord blesse ye the Lord praise him and magniffe him forever O ye Angels of the Lord blesse ye the Lord. praise him and magnifie him forever O ye heavens blesse ye the Lord praise him and magnfie him for ever O ye waters that be above the fitmament blesse ye the Lord praise him and magnify him forever O all ye powers of the Lord blesse ye the Lord praise him and magnify him for ever O ye Sun and Moon bless ye the Lord praise him and magnifie him for ever O ye stars of heaven blesse ye the Lord praise him and magnifie him for ever O ye showers and dew blesse ye the Lord praise him and magnifie him for ever O ye winds of God blesse ye the Lord praise him and magnify him for ever O ye fire and heat blesse ye the Lord praise him and magnify him for ever O ye winter and summer bless ye the Lord praise him and magnify him for ever O ye dews and frosts blesse ye the Lord praise him and magnify him for ever O ye frosts and cold blesse ye the Lord praise him and magnify him for ever O ye 〈◊〉 snow blesse ye the Lord praise him and magnify for ever O ye nights and dayes blesse ye the Lord praise him and magnify him for ever O ye
light and darknesse blesse ye the Lord praise him and magnify him for ever O ye lightnings and 〈◊〉 blesse ye the Lâ—â—d praise him and magnify him for ever O let the 〈◊〉 â—â—esse the Lord yea let it praise him and magnify him for ever O ye mountains and hils â—lesse ye the Lord praise him and magnify him for ever O all ye green things upon the earth blesse ye the Lord praise him and magnify him for ever O ye wells blesse ye the Lord praise him and magnify him for ever O ye seas and floods blesse ye the Lord praise him and magnify him for ever O ye Whales and all that move in the waters blesse ye the Lord praise him and magnify him for ever O all ye fouls of the aire blesse ye the Lord praise him and magnify him for ever O all ye beasts and cattle blesse ye the Lord praise him and magnify him for ever O ye children of men bless ye Lord praise him and magnify him for ever O let Israel bless the Lord praise him and magnify him for ever O ye priests of the Lord bless ye the Lord praise him and magnify him for ever O ye servants of the Lord bleâ—e ye the Lord praise him and magnify him for ever O ye spirits and souls of the righteous blesse ye the Lord praise him and magnify him for ever O ye holy and humble men of heart blesse ye the Lord praise him and magnify him for ever O Ananias Azarias and Misael bless ye the Lord praise him and magnify him for ever Glory be to the Father and to the Son and to the holy Ghost As it was in the beginning is now c. And after the second Lesson shall be used and said V Benedictus in English as followeth BLessed be the Lord God of Israel c. Glory be to the Father and to the Son c. As it was in the beginning is now c. Or else this Psalm O Be joyfull in the Lord all ye lands c. Psalm 100. Glory be to the Father and to the Son c. As it was in the beginning is now c. 1. B. of Edw. 6. Then shall be said dayly throughout the year the Prayers follwing as well at Evensong as at Mattens all devoutly kneeling Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us The Common Prayer 1. B. of Edw. 6. Then shall be said Scot. Lit. or sung the creed by the Priest and the people standing The shall the minister say the Greed and the Lords prayer in English with a loud voice I Believe in God the father Almighty maker of heaven and earth and in Jesus Christ his only son our Lord which was conceived by the Holy Ghost born of the Uirgin Mary suffered under Ponce Pilate was crucified dead and buried he descended into Hell the third day he rose again from the dead he ascended into Heaven and sitteth on the right hand of God the father almighty from thence shall he come to judge the quick and the dead I beleeve in the holy Ghost the holy Catholick Church the Communion of Saints the forgivenesse of sins the resurrection of the body and the life everlasting Amed And after that these prayers following as well at Evening Prayer as at Morning Prayer all devoutly kneeling the Priest first pronouncing with a loud voice The Lord be with you This salutation and answer do enter between the Versicles and the Collect for the day in the first Book of Edward the sixt Answer  And with thy spirit  The Priest Let us pray Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Then the Priest Clarks and people shall say the Lord Prayer in English with a loud voice Our father which are in heaven c. 1. B. of Edw. 6. Answer But deliver us from evil Then the Priest standing up shall say O Lord shew thy mercy upon us Answer And grant us thy salvation Priest O Lord save the King Answer And mercifully hear us when we call upon thee Priest Indue thy ministers with righteousnesse Answer And make thy chosen people joyful Priest O Lord save thy people Answer And blesse thine inheritance Priest Give peace in our time O Lord. Answer Because there is none other that fighteth for us but onely thou O God Priest O God make clean our hearts within us Answer And take not thy holy Spirit from us Then shall follow 1. B. of Edw. 6. dayly Three Collects The first of the day which shall be the same that is appointed at the Communion The second for Peace The third for Grace to live well And the two last Collects shall never alter but dayly be said at morning Prayer throughout all the year as followeth 1 B. of Edw. 6. the Priest standing up and saying Let us pray then the Collect for the day The second Collect for peace O God which art the author of peace and lover of concord in knowledge of whom standeth our eternal life whose service is perfect freedom defend us thy humble servants in all assaults of our enemies that we surely trusting in thy defence may not fear the power of any adversaries through the might of Jesus Christ our Lord. Amen The Third Collect for Grace O Lord our heavenly father Almighty and everlasting God which hast safely brought us to the beginning of this day defend us in the same with thy mighty power and grant that this day we fall into no sin neither run into any kinde of danger but that all our doings may be ordered by thy governance to do alwayes that is righteous in thy sight through Jesus Christ our Lord Amen Scot. Lit. After this Collect ended followeth the Letany and if the Letany be not appointed to be said or sung that morning then shall be next said the prayer for the Kings Majesty with the rest of the Prayers following at the end of the Letany and the Benediction Annotations upon CHAP. III. A Morning and Evening Prayer agreeable to the Jewish and Christian practice The three houres of Prayer in the Temple The 6. of Private devotion B Where Morning and Evening prayer are to be said Why the place left arbitrary to the Bishop C what meant by Chancels shall stand as as they have done D Ornaments in Cathedrals E the Surplice defended and Primitive practise set down F A discourse concerning the Translations of the Bible where the obstacle was that our Liturgy was not reformed in this particular G To begin with confession ancient H What meant by the word alone in the Rubrick of absolution I The Lords Prayer why pronounced in a loud voice K The Primitive practise concerning Amen L The versicles and Responds Canonical Scripture approved by Bucer M The original of the Decalogy its antiquity N Hallelujah at what times to be used O The Invitatory what and why devised P The Number of Lessons in the Romish
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
labour of some Bishops commissionated by the Queen the other in King James his time and why was not our Liturgy reformed in this particular by those translations shall I tell you what I have heard and from a very credible hand A convocation in the Queens time were once in good earnest upon this very designe but proceeding upon good advice they thought fit first to examine the gust of the Parliament then sitting by some confidence of theirs these seriously disswaded them from further progresse in it declaring that this reformation being not very feasable without dissolving the ancient frame they had cause to fear it would finde so potent enemies in the house a thing of no great wonder as it would scarce be allowed to passe again The case standing thus it sorted well with Christian prudence to desist And the same Christian prudence moved the Compilers of the Scotch Liturgy who had no other then the Royal Authority to regard to reform agreeable to the best Translation not onely these sentences but what else of sacred Scripture was ingredient into the service of that Church A general confession to be said To begin Morning prayer with confession of sins I may call the Catholick custome of the Primitive Church De nocte populus surgens antelucano tempore domum precationis petit in labore tribulatione Lachrymis indesinentibus facta ad Deum Confessione saith Basil. Early in the morning at break of day the people rising go straight to the house of Prayer making confession of their sins to God with much sorrow sobbs and tears Which custom lest it should be thought a peculiar of his own Church was he tells us consonant to all other Churches Nor is he onely a witnesse for confession but for confession so qualified as ours the Congregation repeating the words after the Minister suis quisque verbis resipiscentiam profitetur every man pronounceth his own confession with his own mouth The absolution to be pronounced by the Minister alone Of absolution I shall treat in the Communion of the sick In the interim take this in part that the Argentine Liturgy used by such Protestants as live there in exile and which Liturgy is dedicated to Edw. 6. as it begins service with a confession in substantials like to ours so doth it enjoyn Absolution to follow presently upon it As for this it is you see appointed to the Minister alone to pronounce it which word alone hath here a double import first in relation to the Publick use of the Morning service in the Church where it implieth that the people must not in this as in their antecedent confession say after the Minister but leave it to be pronounced by him alone Its second relation is to the private for you must know that Morning and Evening prayer were not in their Original designation intended by our Reformers as onely peculiar to Church assemblies but as well appointed for the service of God in private families this is evident by ancient Primers set forth which are composed of those services and were designed to be not only lessons for children to be initiaed into letters by but also as helps for devout people in the performances of familie duties as is evident by the injunction proemial to them Now lest in the private exercises of piety the people or Laiety ignorantly should rush into the Priestly office this caveat is entred by the Church declaring that the Minister alone and no lay-man ought then to officiate I think it also not improper here to acquaint you that the words or Remission of sins was added as also the word Priest changed into Minister both here and in divers other places by the Reformers under K. James Then shall the Minister begin the Lords prayes with a loud voice This prayer is appointed to be read with a loud voice for three causes First that people ignorantly educated might the sooner learn it Secondly that the Congregation might the better hear and joyn with the Minister in that most excellent part of holy worship Thirdly because it is part of the Gospel which was alwayes pronounced with a loud voice Amen This word being an index of the peoples assent to the preceding Prayer was usually in the Primitive Church pronounced by all the People with a loud voice ad similitudinem coelestis tonitrui Amen populus reboat the people eccho out the Amen like a thunderclap saith St Hierom. Clemens Alexandrinus relateth a mode remarkable in his time at the pronouncing thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we raise our selves upon our tip-toes for they prayed standing at this last acclamation of our prayers and he assigneth this reason for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if we desired that word should carry up our bodies as well as our souls to heaven O Lord open thou our lips These versicles with thir Responds are pure Canonical Scripture the singular number onely changed into the plural O Lord open thou my lips and my mouth shall shew forth thy praise Psal. 51. 15. Be pleased to deliver me O Lord make hast to help me Psal. 40. 13. very aptly are they premised to usher in the ensuing doxology The answers are to be returned by the people not by the Quire as is the Romish use direct contrary to the ancient practise Populus cum sacerdote loquitur in precibus the people and Priest spake one to another in prayers conformable is the direction of Bucer Dum sacrae preces recitantur nomine totius populi respondeant Ministro non tantum Amen verumetiam omnia alia quaecunque ministris solent u◠in litania ac aliis precibus vetus mos obtinet Whilst dovout prayers are made in the behalf of all the people let them answer the Minister and not onely the Amen but also all other responces which are wont to be returned to the Minister as the ancient wont hath been both in the Liturgy and other prayers Glory be the Father c. Glory is appropriated to God alone his peculiar it is as he is the King of Glory The heavens declare it Psal. 19. the Angels chant it Glory be to God on high Luke 2. 14. The Seraphins resound it Holy holy holy Lord God of Hosts the whole world is full of his Glory Isai. 6. 3. Is man lesse obliged to this duty then these blessed spirits certainly no. If the celestial Quire were so ravished so transported with joy as to sing that Angelicall hymn when they were imployed as Heralds to proclaim that general peace and reconciliation betwixt heaven and earth God and us at the birth of our Saviour sure much more reason hath man who is the grand concernment of that peace to ply God with Doxologies and certainly no place on earth more proper for our Hallelujahs then Gods own house in his Temple where every man doth speak of his honour Every man did so in King Davids time did they so in ours the Solemn
prayers of God would take up much more of the Lords day then in most places they do as Master Baxter saith very well As for this Doxology so often repeated in the service of our Church cause there is to think it very ancient and of much elder standing then the Councel of Nice St. Basil derives it very high citeth Irenaeus for the use thereof calleth it antiquam vocem a phraâ—e of great antiquity And doubtlesse so it is for Justine mentions it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorifying the Father the Son and the holy Ghost without a sound Confession of the Trinity is not enough to save us So also Clemens Alexandinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorifying the Father onely and the Son with the holy Ghost And in all probability to this had Tertullian regard where interpreting that of the prophet Malachi Incense shall be offered and a pure offering he gives his sense of it thus by id est Gloriae relatio Benedictio Hymni the giving Glory to God the blessings and Hymnes Truth it is there might in the former times be some small syllabical difference in the rehearsing of it some thus Glory be to the Father by the Son in the holy Ghost some thus Glory be to the Father and the Son with the holy Ghost as Irenaeus in St. Basil others as we use it now in which diversity there was certainly nothing either intended ill towards the truth or which could be directly drawn into ill construction but when about the time of the Nicene Councel the Arrians began to sow their seeds of heresie touching the inequality of the three Persons and the better to colour their pretences sheltered themselves under the protection of the Doxology the Father by the Son in the holy Ghost formerly used to which they constantly adhered hereupon the Councel of Nice to avoid all occasion of future question held her self to that form which came nighest to the form of Baptisme composed by our Saviour and the Doctrine of Christian faith prescribing it to be punctually observed by all such as were of the Orthodox party So that the Church being then split into two divisions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and form of Doxology used by ether side because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and note of distinction from the other Now whereas it may be urged out of Philostorgius that Flavianus first brought it into use if the Author may not be questioned as partial being an Arrian yet may he be interpreted to speak in reference to Antioch onely And whereas St. Hierom hath been currantly delivered to be the Author and composer of the second verse As it was in the beginning c. the story of Leontius his cunning pronouncing of onely the end of that versicle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. world without end in an audible tone is evidence to the contrary that Leontius being contemporary with Athanasius and both long before Jerom. And from Easter to Whitsunday Hallelujah The fifty dayes between Easter and Whitsunday were dayes of excessive joy in the primitive Church in honour of our Saviours Resurrection and were in some particulars observed with equal solemnity to the Lords day as in not fasting not kneeling chanting this Angelical Hallelujah upon these dayes which last was retained by our first Reformers as a mark of honour fixt upon them In the Scotch Liturgy by way of responce is added The Lords name be praised more in compliance to exemplary usage then in advantage of the sense which is compleat enough without it for the Allocution of praise ye the Lord hath no implied reference to any such return from the people but onely regardeth the subsequent Psalm for as let us pray is usually premised to incite intention to an ensuing prayer with the same congruity is praise ye the Lord assigned as an impressive invitatory to a following Hymn calling upon the people to joyn not not onely mentally but vocally by way of alternate response after the Priest Then shall be said or sung this Psalm Such also was the mode in St. Basils time Ab oratione surgentes ad Psalmodiam instituuntur i. e. Rising from prayers they the Assembly fall to singing of Psalmes O come let us sing c. This is not to say properly the Invitatory but the Invitatory Psalm so called because it comprehends the Invitatory for the Invitatory it self is onely the verse O come let us worship and fall down and kneel before the Lord our maker which was in the Church of Rome often no lesse then six times repeated by the Priest at certain closes and Periods of this Psalm and as oft returned by the people which our Reformers judging to be a vain Tautology thought fit to omit it appointing the venite to be without the Invitatory The Original of this Invitatory was at first of valuable consideration For you must know that anciently as appeareth out of Chrysostome before the Congregation was compleat and fully assembled the usage was to entertain the time with singing of Psalms where of this was the chief And Durandus who lived about the 400 years since tells us it was then the fashion in some Churches for the people who lay in expectation of the morning Service as soon as they heard this Psalm once began presently they all hasted into the Church Then shall follow certain Psalmes Concerning the dividing of the Psalmes into certain portions for every day I have spoke before Then shall be read two Lessons In the Romish Church there are usually appointed nine Lessons whereof the three first are commonly out of the Epistles the three next are short extracts out of the Homilies and Sermons of the Fathers the seventh is almost constantly out of the Gospel next which followeth ashred of a homily out of the Fathers which supplieth the place of the Sermon in more ancient times and is a short exposition upon the Gospel then two Lessons taken out of some antient writer Therefore in the first injunctions of Edw. the 6. elder by a year then the first Liturgy it is appointed that in order to the reading of the Epistles and Gospels and one Chapter in the New Testament in English when nine Lessons should be read in the Church three of them shall be omitted and left out with their Responds The reading of Lessons out of the Old as also out of the New-Testament is in a punctual imitation of the Ancient Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Justine Martyr i. e. the Commentaries of the Apostles and writings of the Prophets are read as the time permits These Lessons except before excepted are not left arbitrary but either to be appointed by the Kalendar or by the Table of proper Lessons the first for Ordinary and work-dayes the second for Festivals And such also was the Primitive Custom Audistis Librum legi Job saith Ambrose qui solemni munere est decursus tempore you have
others appropriated to dayes of solemn celebration or dispersed abroad in the several offices of our Church are for the greater part borrowed from the Sacramentary of Gregory the great and where others are omitted it is upon this account because they conteined something edifying towards the invocation of Saints CHAP. IIII. An order for Evening prayer Throughout the Year Scotch Lit. After the sentences Exhortation Confession and Absolution as is appointed at Morning Prayer the Presbyter shall say or sing The priest shall say OUR father which art in heaven hallowed be thy name Thy kingdom come Thy will be done in earth as it is in heaven Give us this day our dayly bread And forgive us our trespasses as we forgive them that trespasse against us And lead us not into temptation But deliver us from evil Scot. Lit. for thine is the kingdome the power and the glory for ever and ever Amen Then likewise he shall say O Lord open thou our lips Answer And our mouth shall shew forth thy praise Priest O God make speed to save us Answer O Lord make hast to help us Priest Glory be to the Father and to the Son c. As it was in the beginning is now c. Praise ye the Lord. Answer Scot. Lit. The Lord be praised Then Psalms in order as they be appointed in the Table for Psalmes except there be proper Psalms appointed for that day Then a Lesson of the old Testament as is appointed likewise in the Kalender except there be proper Lessons appointed for that day After that Magnificat in English as followeth MY soul doth magnifie the Lord c. Luke 1. Glory be to the Father and to the Son c. As it was in the beginning is now c. Or else this Psalm OSing unto the Lord a new song Psalm 98. Glory be to the Father and to the Son c. As it was in the beginning is now c. Then a Lesson of the new Testament And after that Nunc dimittis in English as followeth LOrd now lettest thou thy servant depart in peace according to thy word c. Glory be to the Father and to the Son c. As it was in the beginning is now c. Or else this Psalm GOd be merciful unto us c. Psalm 47. Glory be to the Father and to the Son and to the holy Ghost As it was in the beginning is now and ever shall be world without end Amen The Common Prayer 1. B. of Edw. 6. Then shall follow the Creed with other Prayers as is before appointed at Morning Prayer after Benedictus And with three Collects First of the day The second of peace Third for aid against all perils as hereafter followeth Which two last Collects shall be dayly said at Evening prayer without alteration Then the suffrages before assigned at Mattins the Clerk kneeling likewise with three Collects c. The second Collect at Evening Prayer O God from whom all holy desires all good counsels and all just works do proceed give unto thy servants that peace which the world cannot give that both our hearts may be set to obey thy commandments and also that by thee we being defended from the fear of our enemies may passe our time in rest and quietnesse through the merits of Jesus Christ our Saviour Amen The third Collect for aid against all perils LIghten our darkness we beseech thee O Lord and by thy great mercy defend us from all perils and dangers of this night for the love of thy onely Son our Saviour Jesus Christ. Amen Scot. Lit. Then shall follow the prayer for the Kings Majesty with the rest of the Prayers at the end of the Letany to the Benediction Common Prayer 1 B. of Edw. 6. In the Feasts of Christmas the Epiphany St. Mathy Easter the Ascension Pentecost St. John Baptist. St. James St. Bartholomew St. Matthew St. Simon and Jude St. Andrew and Trinity Sunday shall be sung or said immediately after Benedictus this confession of our Christian faith Scot. Lit. the Presbyter and all the people standing In the Feasts of Christmas the Epiphany Easter Ascension Penrecost and upon Trinity Sunday shall be sung or said immediately after Benedictus this confession of our Christian faith WHosoever will be saved before all things it is necessary that he hold the Catholick faith Which faith except every one do keep holy and undefiled without doubt he shall perish everlastingly And the Catholick faith is this that we worship one God in trinity and Trinity in unity Neither confounding the persons nor dividing the substance For there is one person of the Father another of the Son and another of the holy Ghost But the Godhead of the Father of the Son and of the holy Ghost is all one the glory equal the majesty coeternal Such as the Father is such is the Son and such is the holy Ghost The Father uncreate the Son uncreate and the holy Ghost uncreate The Father incomprehensible the son incomprehensible and the holy Ghost incomprehensible The Father eternal the son eternal and the holy Ghost eternal And yet they are not three eternals but one eternal As also there be not three incomprehensibles not three uncreated but one uncreated and one incomprehensible So likewise the Father is almighty the son almighty and the Holy Ghost almighty And yet they are not three almighties but one almighty So the Father is God the son is God and the holy Ghost is God And yet are they not three Gods but one God So likewise the father is Lord the son Lord the holy ghost Lord. And yet not three Lords but one Lord. For like as we be compelled by the Christian verity to acknowledge every person by himself to be God and Lord So are we forbidden by the Catholick Religion to say there be three Gods or three Lords The Father is made of none neither created nor begotten The son is of the Father alone not made nor created but begotten The holy Ghost is of the father and of the son neither made nor created nor begotten but proceeding So there is one father not three fathers one son not three sons one holy Ghost not three holy Ghosts And in this Trinity none is afore or after other none is greater or lesse then other But the whole three persons be coeternal together and coequal So that in all things as is aforesaid the Unity in Trinity and the Trinity in Unity is to be worshipped He therefore that will be saved must thus think of the Trinitie Furthermore it is necessary to everlasting salvation that he also beleeve rightly in the incarnation of our Lord Jesus Christ. For the right faith is that we beleeve and confesse that our Lord Jesus Christ the son of God is God and man God of the substance of the father begotten before the worlds and man of the substance of his mother born in the world Perfect God and perfect man of a
reasonable soul and humane flesh subsisting Equal to the Father as touching his Godhead and inferiour to the father touching his manhood Who although he be God and man yet he is not two but one Christ. Due not by conversion of the Godhead into flesh but by taking of the manhood into God Due altogether not by confusion of substance but by unitie of person For as the reasonable soul and flesh is one man so God and man is one Christ. Who suffered for our salvation desâ—â—nded into hell rose again the third day from the dead He ascended into heaven he sitteth on the right hand of the father God almighty from whence he shall come to judge the quick and the dead At whose coming all men shall rise again with their bodies and shall give account for their own works And they that have done good shall go into life everlasting and they that have done evil into everlasting fire This is the Catholick faith which except a man beleeve faithfully he cannot be saved Glory be to the father and to the Son c. As it was in the beginning is now c. ⧠Thus endeth the order of Morning and Evening Prayer through the whole year Here followeth the Letany to be used upon Sundayes Wednesdayes and Fridayes and at other times when it shall be commanded by the ordinary Scotch Lit. and without omission of any part of the other dayly service of the Church on those dayes O God the father of Heaven have mercy upon us miserable sinners O God the father of heaven have mercy upon us miserable sinners O God the son redeemer of the world have mercy upon us miserable sinners O God the son redeemer of the world have mercy upon us miserable sinners O God the holy Ghost proceeding from the father and the son have mercy upon us miserable sinners O God the holy Ghost proceeding from the father and the son have mercy upon us miserable sinners O holy blessed and glorious Trinity three persons and one God have mercy upon miserable sinners O holy blessed and glorious Trinity three persons and one God have mercy upon us miserable sinners Remember not Lord our ofâ—ences nor the offences of our forefatheres neither take thou vengeance of our sins spare us good Lord spare thy people whom thou hast redeemed with thy most pretious blood and be not angry with us for ever Spare us good Lord. From all evil and mischief from sin from the crafts and assaults of the Devil from thy wrath and from everlasting damnation Good Lord deliver us From all blindnesse of heart from pride vain glory and hypocrisy from envie hatred and malice and all uncharitablenesse Good Lord deliver us From fornication and all other deadly sin and from all the deceits of the world the flesh and the Divel Good Lord deliver us From lightening and tempest from plague pestilence and famine from battel and murther and from suddain death Good Lord deliver us From all sedition and privy conspiracy 1. 2. B. of Edw. 6. from the tyranny of the Bishop of Rome and all his detestable enormities from all false doctrine and heresie from hardnesse of heart and contempt of thy word and commandement Good Lord deliver us By the mystery of thy holy incarnation by thy holy nativity and circumcision by thy baptisme fasting and temptation Good Lord deliver us By thy agony and bloody sweat by thy cross and passion by thy precious death and burial by thy glorious resurrection and ascension and by the coming of the holy Ghost Good Lord deliver us In all time of our tribulation in all time of our wealth in the hour of death and in the day of judgement Good Lord deliver us We sinners do beseech thee to hear us O Lord God and that it may please thee to rule and govern thy holy Church universally in the right way We beseech thee to hear us good Lord. That it may please thee to keep and strengthen in the true worshipping of thee in righteousnesse and holinesse of life thy servant our most gracious King and governour We beseech thee to hear us good Lord. That it may please thee to rule his heart in thy faith fear and love and that he may evermore have affiance in thee and ever seek thy honour and glory We beseech thee to hear us good Lord. That it may please thee to be his defender and keeper giving him the victory over all his enemies We beseech thee to hear us good Lord. That it may please thee to illuminate all Bishops Pastours and ministers of the Church with true knowledge and understanding of thy word and that both by their preaching and living they may set it forth and shew it accordingly We beseech thee to hear us good Lord. That it may please thee to endue the Lords of the Councel and all the Nobility with grace wisdome and understanding We beseech thee to hear us good Lord. That it may please thee to bless and keep the Magistrates giving them grace to execute justice and to maintain truth We beseech thee to hear us good Lord. That it may please thee to bless and keep all thy people We beseech thee to hear us good Lord. That it may please thee to give to all nations unitie peace and concâ—rd We beseech thee to hear us good Lord. That it may please thee to give us a heart to love and dread thee and diligently to live after thy Commandements We beseech thee to hear us good Lord. That it may please thee to give to all thy people increase of grace to hâ—aâ— meekly thy word and to receive it with pure affection and to bring forth the fruits of the spirit We beseech thee to hear us good Lord. That it may please thee to bring into the way of truth all such as have erred and are deceived We beseech thee to hear us good Lord. That it may please thee to strengthen such as do stand and to comfort and help the week hearted and to raise up them that fall and finally to beat down Satan under our feet We beseech thee to hear us good Lord. That it may please thee to succour help and comfort all that be in danger necessity and tribulation We beseech thee to hear us good Lord. That it may please thee to preserve all that travel by land or by water all women labouring of child all sick persons and young children and to shew thy pitiâ— upon all prisoners and captives We beseech thee to hear us good Lord. That it may please thee to defend and provide for the fatherless children and widdews and all that be desolate and oppressed We beseech thee to hear us good Lord. That it may please thee to have mercy upon all men We beseech thee to hear us good Lord. That it may please thee to forgive our enemies persecutors and slanderers and to turn their hearts We beseech thee to heare us good Lord. That it may please thee to give and
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 right hand of thy majestie to be our defence against all our enemies through Jesus Christ our Lord. The Epistle Be ye the followers of God Ephes. 5. verse 1. unto ver 15. The Gospel Jesus was casting out a devil Luk 11. verse 14. unto ver 26. The fourth Sunday in Lent 1 B. of Edw. 6. God is our hope and strength c. Psal. 46. Glory be to the Father c. As it was in the beginning c. The Collect. GRant we beseech thee almighty God that we which for our evil deeds are worthily punished by the comfort of thy grace may mercifully be relieved through our Lord Jesus Christ. The Epistle Tell me ye that desire to be under Gal. 4. verse 21. unto the end The Gospel Jesus departed over the sea John 6. verse 1. unto ver 15. The fift Sunday in Lent 1 B. of Edw. 6. Save me O God for thy name sake c. Psal. 54. Glory be to the Father c. As it was in the beginning c. The Collect. WE beseech thee almighty God mercifully to look upon thy people that by thy great goodnesse they may be governed and preserved evermore both in body and soul through Jesus Christ our Lord. The Epistle Christ being an high priest Hebr. 9. verse 11. unto verse 16. The Gospel Which of you can rebuke me of sin Joh. 8. verse 46. unto the end K. Sunday next before Easter 1. B. of Edw. 6. Hear my crying O God c. Psal. 61. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and everlasting God which of thy tender love towards man hast sent out Saviour Jesus Christ to take upon him out flesh and to suffer death upon the crosse that all mankinde should follow the example of his great humility mercifully grant that we both follow the example of his patiente and be made partakets of his resurrection through the same Jesus Christ our Lord. The Epistle Let the same minde be in you Phil. 2. verse 5. unto verse 11. The Gospel And it came to passe Matth. 26. verse 1. unto Chap. 27. ver 57. L. Munday before Easter The Epistle Who is this that cometh Esa. 63. verse 1. unto the end The Gospel After two dayes was Easter Mark 14. verse 1. unto the end Tuesday before Easter The Epistle The Lord God hath opened Esai 50. verse 5. unto the end The Gospel And anon in the dawning Mar. 15. verse 1. unto the end The Wednesday before Easter The Epistle For where a Testament is Hebr. 9. verse 16. unto the end The Gospel The feast of sweet bread Luke 22. verse 1. unto the end 1. B. of Edw. 6. at Evensong the first Lesson Lamentations 1. unto the end M. Thursday before Easter 1. B. of Edw. 6. at Mattens the first Lesson Lamentations 2. unto the end The Epistle This I warn you of 1 Cor. 11. verse 17. unto the end The Gospel The whole multitude of Luke 23. verse 1. unto the end 1. B. of Edw. 6. At Even-song the first Lesson Lamen 3. unto the end N. On Good Friday 1. B. of Edw. 6. At Mattens The first Lesson Gen. 22. unto the end The Collect. Almighty God we beseech thee gratiously to behold this thy family for the which our Lord Jesus Christ was contented to be betrated and given up into the hands of wicked men and to suffer death upon the crosse who siveth and raigneth c 1. B. of Edw. 6. My God my God look upon me c. Psal. 22. Glory be to the Father c. As it was in the beginning c. After the 2. Collects at the Communion shall be said these two Collects following ALmighty and everlasting God by whose spirit the whole body of the Church is governed and sanctified Receive our supplications prayers which we offer before thee for all estates of men in thy holy congregation that every member of the same in his vocation and ministry may truely and godlily serve thee through our Lord Jesus Christ. MErciful God who hast made all men and hatest nothing that thou hast made nor wouldest the death of a sinner but rather that he should be converted and live have mercy upon all Jews Turks Jufidels and Hereticks and take from them all ignorance hardnesse of heart and contempt of thy word And so fetch them home blessed Lord to thy flock that they may be saved among the remnant of the true Israelites and be made one fold under one shepheard Jesus Christ our Lord who liveth and taigneth c. The Epistle The law which hath Hebr. 10. verse 1. to verse 16. The Gospel When Jesus had spoken John 18. verse 1. unto the end of Chap. 19. 1. B. of Edw. 6. At Evening the first Lesson Esai 53. unto the end O. On Easter Eve 1 B. of Edw. 6. At Mattens the first Lesson Lamen 4. unto the end O Lord God of my salvation c. Psal. 88. Glory be to the Father c. As it was in the Beginning c. The Epistle It is better if the will of 1 Pet. 3. verse 17. unto the end The Gospel When the even was come Mat. 27. verse 57. unto the end P. Easter day At Morning prayer in stead of the Psalm O come let us c. These Anthems shall be sung or said CHrist rising again from the dead now dieth not Death from henceforth hath no power upon him For in that he died he died but once to put away sin but in that he liveth he liveth unto God And so likewise count your selves dead unto sin but living unto God in Christ Jesus our Lord. 1 B. of Edw. 6. Allelujah Allelujah CHrist is risen again the first fruits of them that sleep For seeing that by man came death by man also cometh the resurrection of the dead For as by Adam all men do die so by Christ all men shall be restored to life 1 B. of Edw. 6. The Priest Shew forth to all nations the glory of God Answer And among all people his wonderful works Let us pray O God who for our Redemption didst give thine onely begotten Son to the death of the crosse and by his glorious resurrection hast delivered us from the power of our enemy grant us so to die daily from sin that we may evermore live with him in the joy of his Resurrection through the same Jesus Christ our Lord Amen Proper Pfalms and Lessons at Mattins 2. The first Lesson Exod. 12. Psalm 57. to the end 111. The second Lesson Rom. 6. to the end At the first Communion Preserve me O God Psal. 16. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which through thy onely begotten Son Jesus Christ hast overcome death and opened to us the gate of everlasting life We humbly beseech thee that as by thy special grace preventing us thou doest put in our minds good desires so by thy
shall execute the holy ministry shall put upon him the vesture appointed for that ministration that is to say a white Alb plain with a vestment or cope And where there be many Priests or Deacons there so many shall be ready to help the Priest in his ministration as shall be requisite and shall have upo them likewise the vestures appointed for their ministry that is to say Albes with tunicles Then shall the Clerks sing in English for the office or Introite as they call it a Psalm appointed for that day Common Prayer The Table having at the Communion time Scot. Lit. a Carpet and a faire white linnen cloth upon it Scot. Lit. with other decent furniture meet for the high mysteries there to be celebrated shall stand at the uppermost part of the Chancel or Church where the Presbyter standing at the North side or end thereof shall say shall D stand in the body of the Church or in the Chancel where morning Prayer and Evening Prayer be appointed to be said Common Prayer 1 B. of Edw. 6. And the Priest standing at the north side of the Table shall say the E Lords Prayer with this Collect following Scot. Lit. for due preparation The Priest standing humbly before the middle of the Altar shall say the Lords Prayer with this Collect. ALmighty God unto whom all hearts be open all desires known and from whom no secrets are hid clense the thoughts of our hearts by the inspiration of thy holy spirit that we may perfectly love thee and worthily magnifie thy holy name through Christ our Lord Amen Common Prayer  1 B. of Edw. 6. F Then shall the Priest Scot. Lit. Turning to the people rehearse distinctly all the ten Commandments and the People Scot. Lit. all the while kneeling Scot. Lit. and asking God mercy for the transgression of every duty therein either according to the letter or mysticall importance of the said Commandment shall after every Commandment ask Gods mercy for their trrnsgression of the same after this sort  Then shall he say a Psalm appointed for the introite which Psalm ended the Priest shall say or else the Clerks shall sing iii Lord have mercy upon us iii Christ have mercy upon us iii Lord haeve mercy upon us Then the Priest standing at Gods board shall begin Glory be to God on high Minister  The Clerk The Commandments and their responds wanting in 1 B. of Ed. 6. God spake these words and said I am the Lord thy God Thou shalt have no other Gods but me And in earth Peace good will towards men we praise thee we blesse thee c. As in the hymn before the blessing in the Common-Prayer   Then the priest shall turn himself to the People and say   The Lord be with you The Answer People  And with thy spirit Lord have mercy upon us and incline our hearts to keep this law  The Priest   Let us pray Minister Thou shalt not make to thy self any graven image nor the likenesse of any thing that is in heaven above or in the earth beneath or in the water under the earth thou shalt not bow down to them nor worship them for I the Lord thy God am a jelous God and visit the sin of the fathers upon the children unto the third and fourth generation of them that hate me and shew mercy unto thousands in them that love me and keep my commandments People Lord have mercy upon us and incline our hearts to keep this law Minister Thou shalt not take the name of the Lord thy God in vain For the Lord will not hold him guiltlesse that taketh his name in vain People Lord have mercy upon us and incline our hearts c. Minister Remember that thou keep holy the Sabbath day Six dayes shalt thou labour and do all that thou hast to do but the seventh day is the Sabbath of the Lord thy God In it thou shalt do no manner of work thou and thy son and thy daughter thy manservant and thy maid servant thy cattel and the stranger that is within thy gates For in six dayes the Lord made heaven and earth the sea and all that in them is and rested the seventh day wherefore the Lord blessed the seventh day and hallowed it People Lord have mercy upon us and incline our hearts c. Minister Honour thy father and thy mother that thy dayes may be long in the land which the Lord thy God giveth thee People Lord have mercy upon us and encline our hearts c. Minister Thou shalt do no murther People Lord have mercy upon us and incline our hearts c. Minister Thou shalt not commit adultery People Lord have mercy upon us and incline our hearts c. Minister Thou shalt not steal People Lord have mercy upon us and encline our hearts c Minister Thou shalt not â—ear false witnesse against thy neighbour People Lord have mercy upon us and incline our hearts c. Minister Thou shalt not covet thy neighbours house thou shalt not covet thy neighbours wife nor his servant nor his maide nor his Ox nor his Asse nor any thing that is his People Lord have mercy upon us and write all these thy laws in our hearts we beseecâ— thee Then shall follow the Collect of the day with one of these two Collects following for the King the Minister standing up and saying Let us Pray ALmighty God whose kingdom is everlasting and power infinite have mercy upon the whole congregation and so rule the heart of thy chosen servant our King and governour that he knowing whose minister he is may above all things seek thy honour and glory and that we his subjects duely considering whose authority he hath may faithfully serve honour and humbly obey him in thee and for thee according to thy blessed word and ordinance through Jesus Christ our Lord who with thee and the holy Ghost liveth and raigneth ever one God world without end Amen ALmighty and everlasting God we be taught by thy holy word that the hearts of kings are in thy rule and governance and that thou doest dispose and turn them as it seemeth best to thy godly wisdom we humbly beseech thee so to dispose and govern the heart of thy servant our King and governour that in all his thoughts words and works he may ever seek thy honour and glory and study to preserve thy people committed to his charge in wealth peace and godlinesse Grant this O merciful father for thy dear sons sake Jesus Christ our Lord Amen Common Prayer 1 B. of Edw. 6.  Immediately after the Collects the minister shall read the G Epistle saying thus The Epistle written in the Chapter of Scot. Lit. at the verse And when he hath done he shall say here endeth the Epistle And the Epistle ended Scot. Lit. the Gospel shall be read he shall say the Gospel beginning thus The Gospel written in the Chapter
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
of thy son our Saviour Jesus Christ and doest assure us thereby of thy favour and goodnesse towarâ— us and that we be very members incorporate in thy mistical body which is the blessed company of all faithful people and be also heires through hope of thy everlasting kingdom by the merits of the most precious death and passion of thy dear son We now most humbly beseech thee O heavenly father so to assist us with thy grace that we may continue in that holy fellowship and do all such good works as thou hast prepared for us to walk in through Jesus Christ our Lord to whom with thee and the holy Ghost be all honour and glory world without end Amen Then shall be said or song Scot. Lit. Gloria in Excelsis in English GLory be to God on high and in earth peace good will towards men We praise thee we blesse thee we worship thee we glorifie thee we give thanks to thee for thy great glory O Lord God heavenly king God the father almighty O Lord the onely begotten son Jesu Christ O Lord God lamb of God son of the father that takest away the sins of the world have mercy upon us Thou that takest away the sins of the world have mercy upon us Thou that takest away the sins of the world receive our prayers thou that sittest at the right hand of God the father have mercy upon us For thou onely art holy thou onely art the Lord thou onely O Christ with the holy ghost art most high in the glory of God the father Then the minister or the Bishop if he be present shall let them depart with this blessing THE peace of God which passeth all understanding keep your hearts and minds in the knowledge and love of God and of his son Jesu Christ our Lord. And the blessing of God almighty the Father the Son and the holy Ghost be amongst you and remain with you alwayes Amen Scot. Lit. After the Divine service is ended that which was offered shall be divided in the presence of the Presbyter and the Church-wardens whereof one half shall be to the use of the Presbyter to provide him books of holy divinity the other half shall be faithfully kept and imployed on some pious or charitable use for the decent furnishing of that Church or the publick relief of their poor at the discretion of the Presbyter and Church-wardens Collects to be said after the Offertory when there is no Communion every such day one And the same may be said also as often as occasion shall serve after the Collects either of Morning and Evening prayer Communion or Letany by the discretion of the Minister ASsist us mercifully O Lord in these our supplications and prayers and dispose the way of thy servants toward the attainment of everlasting salvation that among all the changes and chances of this mortal life they may ever be defended by thy most gracious and ready help through Christ our Lord Amen OAlmighty Lord and everliving God vouchsafe we beseech thee to direct sanctifie and govern both our hearts and bodies in the wayes of thy laws and in the works of thy commandments that through thy most mighty protection both here and ever we may be preserved in body and soul through our Lord and saviour Jesus Christ Amen GRant we beseech thee almighty God that the words which we have heart this day with our outward ears may through thy grace be so graffed inwardly in our hearts that they may bring forth in us the fruit of good living to the honour and praise of thy name through Jesus Christ our Lord Amen PRevent us O Lord in all our doings with thy most gracious favour and further us with thy continual help that in all our works begun continued and ended in thee we may glorifie thy holy name and finally by thy mercy obtain everlasting life through Jesus Christ our Lord Amen ALmighty God the fountain of all wisdom which knowest our necessities before we ask and our ignorance in asking we beseech thee to have compassion upon our infirmities and those things which for our unworthy nesse we dare not and for our blindnesse we cannot ask vouchsafe to give us for the worthynesse of thy son Jesus Christ our Lord. Amen ALmighty God which hast promised to hear the petitions of them that ask in thy sons name We beseech thee mercifully to incline thine ears to us that have made now our prayers and supplications unto thee and grant that those things which we have faithfully asked according to thy will may effectually be obtained to the relief of our necessity and to the setting forth of thy glory through Jesus Christ our Lord Amen Common Prayer 1 B. of Edw. 6. T Upon the holy dayes if there be no Communion shall be said all that is appointed at the Communion untill the end of the Homily concluding with the general prayer for the whole state of Christs Church miliant here in earth and one or more of these Collects before rehearsed as occasion shall serve Upon Wednesdayes and Fridayes the English Litany shall be said or sung in all places after such form as is appointed by the Kings Majestyes Injunctions or as is or shall be otherwise appointed by his Highnesse And though there be none to Communicate with the Priest yet these dayes after the Litany ended the Priest shall put upon him a plain Alb or surplesse with a Cope and say all things at the Altar appointed to be said at the celebration of the Lords supper until after the Offertory And then shall adde one or two of the Collects afore written as occasion shall serve by his discretion And then turning him to the people shall let them depart with the accustomed blessing And the same order shall be used all other dayes whensoever the people be customably assembled to pray in the Church and none disposed to Communicate with him Common Prayer 1 B. of Edw. 6. And there shall be no Scot. Lit. publick celebration of the Lords Supper except there be a good number to Communicate with the Minister according to his discretion Likewise in Chappels annexed and all other places there shall be no celebration of the Lords Supper except there be some to Communicate with the Priest And in such Chappels annexed where the people hath not been accustomed to pay any holy bread there they must either make some charitable provision for the bearing of the charges of the Communion or else for receiving of the same resort to their Parish Church Common Prayer 1 B. of Edw. 6. And if there be not above twenty persons in the Parish of discretion to receive the Communion yet there shall be no Communion except four or three at the least Communicate with the Minister Also that the receiving of the Sacrament of the Blessed Body and blood of Christ may be most agreeable to the institution thereof and to the usage of the Primitive Church In all Cathedral
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
corruption so that the spirit be milde and quiet which is a precious thing in the sight of God For after this manner in the old time did the holy women which trusted in God apparel themselves being subject to their own husbands As Sara obeyed Abraham calling him Lord whose daughters ye are made doing well and not being dismaid with any fear The new married persons the same day of their marriage N must receive the holy Communion O The order for the visitation of the Sick The Minister entring into the sick persons house shall say Peace be in this house and to all that dwell in it Common Prayer 1. B. of Edw. 6. When he cometh into the sick persons presence he shall say kneeling down When he cometh into the sick persons presence he shall say this Psalm Hear my prayer O Lord and consider my desire hearken unto me for thy truth and righteousnesse sake c. Glory be to the Father and to the Son c. As it was in the Beginning c. With this Anthem REmember not Lord our iniquities nor the iniquities of our forefathers spare us good Lord spare thy people whom thou hast redeemed with thy most precious blood and be not angry with us for ever Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Our father which art in heaven c. And lead us not into temptation Answer But deliver us from evil Amen Minister O Lord save thy servant Answer Which putteth his trust in thee Minister Send him help from thy holy place Answer And evermore mightily defend him Minister Let the enemy have none advantage of him Answer Nor the wicked approach to hurt him Minister Be unto him O Lord a strong tower Answer From the face of his enemie Minister Lord hear our 1 B. of Edw. 6. my prayers Answer And let our 1 B. of Edw. 6. cry come unto thee The Minister 1 B. of Ed. 6. Let us pray O Lord look down from heaven behold visit and relieve this thy servant look upon him with the eyes of thy mercy give him comfort and sure confidence in thee defend him from the danger of the enemy and keep him in perpetual peace and safety through Jesus Christ our Lord Amen HEar us almighty and most merciful God and Savior extend thy accustomed goodness to this thy servant which is grieved with sickness visit him O Lord as thou didst visit Peters wives mother and the Captains seruant So visit and restore to this sick person his former health if it be thy will or else give him grace so to take thy visitation that after this painful life ended he may dwell with thee in life everlasting Amen Then shall the Minister exhort the sick person after this form or other like DEarly beloved know this that Almighty God is the Lord of life and death and over all things to them pertaining as youth strength health age weakness and sickness Wherefore whatsoever your sickness is know you certainly that it is Gods visitation And for what cause soever this sickness is sent unto you whether it be to try your patience for the example of other and that your faith may be found in the day of the Lord laudable glorious and honorable to the increase of glory and endless felicity or else it be sent unto you to correct and amend in you whatsoever doth offend the eyes of your heavenly Father know you certainly that if you truly repent you of your sins and bear your sickness patiently trusting in Gods mercy for his dear Son Jesus Christ sake and render unto him humble thanks for his fatherly visitation submitting your self wholly to his will it shall turn to your profit and help you forward in the right way that leadeth unto everlasting life If the person visited be very sick then the Curate may end his exhortation in this place Take therefore in good worth the chastisment of the Lord. For whom the Lord loveth he chastiseth Yea as St. Paul saith he scourgeth every son which he receiveth If ye endure chastisement he offereth himself unto you as unto his own children What son is he that the Father chastiseth not If ye be not under correction whereof all true children are pattakers then are ye bastards and not children Therefore seeing that when our carnal fathers â—o correct us we reverently obey them shall we not now much rather be obedient to our spiritual Father and so live And they for a few days do chastise us after their own pleasure but he doth chastise us for our profit to the intent he may make us partakers of his holiness These words good brother are Gods words and written in holy scripture for our comfort and instruction that we should patiently and with thanksgiving bear our heavenly Fathers correction whensoever by any maner of adversity it shall please his gracious goodness to visit us And there should be no greater comfort to Christian persons then to be made like unto Christ by suffering patiently adversities troubles and sicknesses For he himself went not up to joy but first he suffered pain he entred not into his glory before he was cruâ—ified So truly our way to eternal Joy is to suffer here with Christ and our door to enter into eternal life is gladly to die with Christ that we may rise again from death and dwell with â—â—m in everlasting life New therefore taking your sickness which is thus profitable for you patiently I exhort you in the name of God to remember the profession which you made unto God in your Baptism And forasmuch as after this life there is account to be given unto the righteous Judge of whom all must be judged without respect of persons I require you to examine your self and your state both toward God and man so that accusing and condemning your self for your own faults you may finde mercy at our heavenly Fathers hand for Christs sake and not be accused and condemned â—iâ— that fearful Judgement Therefore I shall shortly rehearse the Articles of our Faith that you may know whether you do believe as a Christian man should or â—o P Then the Minister shall rehearse the Articles of the Eaith saying thus Doest thou believe in God the Father Almighty And so forth as it is in Baptism Then shall the Minister examine Q whether he be in charity with all the world exhorting him to forgive from the bottom of his heart all persons that have offended him and if he have offended other to ask them forgiveness And where he hath done injury or wrong to any man that he make amends to the uttermost of his power And if he have not afore disposed his goods let him then make his will But men must be oft admonished that they set an order for their temporal goods and lands when they be in health and also declare his debts what he oweth and what is owing unto him for discharging of his conscience and quietness of
O praise the Lord all ye nations laud him all ye people for his merciful kindnesse is confirmed towards us and the truth of the Lord endureth for ever Glory be to the Father c. Lord have mercy upon us without any more repetition Omitted by Bucer Christ have mercy upon us  Lord have mercy upon us  The Priest Omitted by Bucer The Lord be with you  Answer  And with thy Spirit   Mm Common-prayer The Colect 1 B. of Edw. 6. Let us pray ALmighty everliving God maker of mankinde which doest correct those whom thou doest love and chastisest every one whom thou doest receive we beseech thee to have mercy upon this thy servant visited with thy hand and to 〈◊〉 he may take his sicknesse patiently and recover his bodily health if it be thy gratious will and whensoever his soul shall depart from the body it may without spot be presented unto thee through Jesus Christ our Lord. Amen The Epistle MY son despise not the correction of the Lord neither faint thou when thou art rebuked of him for whom the Lord loveth him he correcteth yea and he scourgeth every son whom he receiveth The Gospel VErily verily I say unto you he that heareth my word and beleeveth on him that sent me hath everlasting life and shall not come unto damnation but he passeth from death unto life 1 B. of Edw. 6. The Preface The Lord be with you Answer And with thy spirit Lift up your hearts c. unto the end of the Canon Common-Prayer At the time of the distribution of the holy Sacrament the Priest shall first receive the Communion himself and after minister to them that be appointed to communicate with the sick 1 B. of Edw. 6. if there be any and then to the sick person and the sick person shall alwayes desire some either of his own house or else of his neighbours to receive the holy Communion with him for that shall be to him a singular great comfort and of their part a great token of charity And if there be moe sick persons to be visited the same day that the Curate doth celebrate in any sick mans house then shall the Curate there reserve so much of the Sacrament of the Body and blood as shall serve the other sick persons and such as be appointed to Communicate with them if there be any And shall immediatly carry it and minister it unto them But if any man either by reason of extremity of sicknese or for lack of warning in due time to the X Curate or for lack of company to receive with him or by any other just impediment do not receive the Sacrament of Christs body and blood then the Curate shall instruct him that if he do truely repent him of his sins and stedfastly beleeve that Jesus Christ hath suffered death upon the crosse for him and shed his blood for his redemption earnestly remembring the benefits he hath thereby and giving him hearty thanks therefore he doth eat and drink the body and blood of our Saviour Christ profitable to his souls health although he do not receive the Sacrament with his mouth Common Prayer 1 B. of Edw. 6. When the sick person is visited and receiveth the holy Communion all at one time then the Minister for more expidition shall cut of the form of the visitation at the Psalm In thee O Lord have I put my trust and go streight to the Communion When the sick person is visited and receiveth the holy Communion all at one time then the Priest for more expedition shall use this order at the visitation The Anthem Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Our Father which art in heaven c. And lead us not into temptation Answer But deliver us from evil Amen Let us pray O Lord Look down from heaven c. With the first part of the exhortation and all other things unto the Psalm In thee O Lord have I put my trust c. And if the sick person desire to be anointed then shall the Priest use the appointed prayer without any Psalm Common Prayer In the time of plage sweat or such other like contagious times of sicknesses or diseases when none of the Parish or neighbors can be gotten to Communicate with the sick in their houses for â—eaâ— of the infection upon special request of the diseased the Minister may aloâ—â— Communicate with him The order for the burial of the dead Y The Minister meeting the Corps at the Church stile shall say Or else the Ministers and Clarks shall sing And so go either unto the Church or toward the grave Z I Am the resurrection and the life saith the Lord He that beleeveth in me yea though he were dead yet shall he live And whosoever liveth and beleeveth in me shall not die for ever I Know that my redeemer liveth and that I shall rise out of the â—arth in the last day and shall be covered again with my skin 〈◊〉 shall see God in my flesh yea and I my self shall be hold him not with other but with these same eyes WE brought nothing into this world neither may we carry anything out of this world The Lord giveth and the Lord taketh away Even as it pleaseth the Lord so cometh things to passe Blessed he the name of the Lord. When they come at the grave whiles the corps is made ready to be laid into the earth the Minister shall say or the Minister and Clerks shall sing MAn that is born of a woman hath but a short time to live and is full of misesery he cometh up and is cut down like a flour He fleeth as it were a shadow and never continueth in one stay In the midst of life we be in death Of whom may we seek for succor but of thee O Lord which for our sins justly are displeased Yet O Lord God most holy O Lord most mighty O holy and most merciful Saviour deliver us not into the bitter pains of eternal death Thou knowest Lord the secrets of our hearts shut not up thy merciful eyes to our prayers But spare us Lord most holy O God most mighty O holy and merciful Saviour thou most worthy Judge eternal suffer us not at our last hour for any pains of death to fall from thee Common Prayer 1 B. of Edw. 6. Then while the earth shall be cast upon the body by some standing by the Minister shall say Then the Priest casting earth upon the Corps shall say Forasmuch as it hath pleased almighty God of his great mercy to take unto himselfthe soulof our dear brother here departed we therefore commit his body to the ground earth to earth ashes to ashes dust to dust Z in sure and certain hope of resurrection to eternal life through our Lord Jesus Christ who shall change our vile Body that it may be like to his glorious Body according to the
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
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-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
oder eny oder holy place for alle sawlys hwos mendedays beet yholde in this Cherche oder eny oder by the yeare Deinde revertat se dicat Psalmum De Profundis Kyrie Eleeson Christe Eleeson Kyrie Eleeson Pater noster Et ne nos Requiem aeternam A porta inferm Credo videre Dominus vobiscum Oremus Absolve quesumus Domine animas famulorum famularumque tuarum fratrum nostrorum sororum parachianorum omnium fidelium defunctorum ab omni vinculo delictorum ut in resurrexionis gloria inter Sancto electos tuos resuscitati respirent 2. * Misere quesumus Domine animabus famulorum famularumque tuarum pro quibus supplicandi debitores sumus animalus omnium parentum nostrorum ac benefactorum ut pro beneficiis que nobis largiti sunt in terris premia eterna consequantur in celis Fidelium Deus omnium per benedicite Dominus Deus nos custodiat ab omni malo defendat ad vitam eternam perducat Amen Dies festi Cum secundum sacros canones tempera feriandi in missis sunt laicis intimanda venerabilis in Christo Pater Dominus Simon Dei gratia Cant. Archiepiscopus de frat rum suorum Cant. Ecclesie suffraganeozum dies festos quibus ab uniuersis popularium operibus rei publice utilitatibus per suam Cant provinciam abstinendum fuerit nobis per suos literas patentes publicandi distinctius injungendo mandavit In primis videlicet sacrum diem dominicum ab hora diei Sabbati vespertina incoandum non ante ipsam horam preveniendo ne Judaice professionis participes videamur quod in festis suas vigilias habentibus observetur Item festa Nativitatis Domini Sancti Stephani S. Johannis Evangeliste Innocencium Thome Mar. Circumcisionis Epiphanie Purificacionis S. Marie S. Mathie Apostoli Annunciacionis S. Marie Parasceves Paschatis cum tribus diebus sequentibus S. Marci Evangeliste Apostolorum Philippi Jacobi Invencionis S. Crucis Ascensionis Penrecost cum tribus diebus sequentibus Corpus Christi Augustini Anglorum Apostoli Nativitatis S. Johannis Baptiste Apostolorum Petri and Pauli Translacionis Thome Mar. S. Marie Magdalene S. Jacobi Assumpcionis S. Marie S. Laurencii S. Bartholomei Nativitatis S. Marie Exaltacionis S. Crucis Mathei Apostoli Michaelis Archangeli Luce Evangeliste Simeonis Jude Omnium Sanctorum Andree Nicholai Concepcionis S. Marie S. Thome Apostoli Dedicacionis Ecclesie Sanctorum quorum honore parachialis Ecclesie dedicantur FINIS ERRATA PAge 31. l. 23. for professe r. possesse p. 57. l. 49. r. in-disposeth p. 58. l. 9. r. ceil ib. l. 16. for humiliations r. humi-cubations p. 60. l. 37. r. there are p. 75. l. 4. r. confidents p. 76. l. 35. for Prayers r. Prayses p. 77. l. 10. r. became p. 98. l. 4. for cucureâ—â— r. lucernis ib. l. 22. for at one r. at our ib. lin ult who comment p. 175. l. 45. for be at one r. be at strife one p. 176. l. 28. for supposed r. se-posed p. 178. l. 10. for stand so r. stand up ib. l. 33. r. when there was a transition from one part of divine service to another p. 187. l. 47. for Prayers r. praises p. 188. l. 50. for prescribe c. proscribe p. 191. l. 47. for and Anni r. an Anni p. 215. l. 3. for Tables r. Labels p. 304. l. 40 Mr. Dugdale p. 322. l. 32. for service r. censure Can. 27. Clem. Alexa. strom l. 1. Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. These two Paragraphs omited in 1. B. of Edw. The history of the Church of Scotland pag. 218. Chrysost. Object Answer Can. 15. Epist. Protection Panstrat Cathol Tom. 3. l. 5. c. 12. S. 10. â— Chrysoft c Epist. ad Magnes d Apol. â— e Stromat 7â— f de Coron milit g Origin in Jeremiam Hâ—m 11. h Cypr. Epist. 75. in Orat. Domin Liv. Hist. Sessio 178. post decessum exterorum Epist. Protectori a Chrysost. in 1 Cor. c. 1 Hem. 1. b Gregor Epist. Leandro c Augustin a August Epst. 237. b Athanas. Apolog. Secun a Prolog ad Hist. Eccles. l. 5. a Admonition to Ministers Eccles. prefixt to the 2. B. of Homil. b Act. 6. c Hieron praefat in Lib Solun d Epiphan c. Ebien e Confess Belg. Act. 6. f Hieron adv Luciferianos a Clem. Alex. 1542. a Elis. Injunc 35. b Manuduction to the fresh suit Against Ceremonies p. 12. c Cap. 27. d Cha. 15. e Act. 32. a Act. 32 b Act. 15. c Act. 20 d Chap. 14. e Augustine a Psal. 750. b 1 Thes. 5. 26. For it is but a kind of Rubrick a Calvin Epist. p. 341 Smectimnuus a Gangren 1 Part. p. 40. Omitted in the Scotch Service B. The word Sundayes omitted in the 2. Liturgies of Edw. 6. These two Paragraphs omitted in the 1. B. of Edw. and the last omitted in the 2 Book * Note that the 13. of Daniel touching the History of Susanna is to be read unto these words And King Astyages c. * Note that the 6. Chapter of Exod is to be read the first of October at morning Prayer unto these words These be the heads c. * Note that the beginning of the 26 Chapter Eccles. unto 1. 2. B. Edw. 6 and Lit. of Q. Elis. But when one is c. But a grief of c. must be read with 25. Chapter Added by King James ** Note that the 46 Chapter of Eccles. is to be read unto these words And after his death c. a Bedwel Arab Trudgeman b Philo. Jud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Epist. 36. d Exam. l. 2. c. 25. e Coâ—cil Leod f Hom. 36. in 1 Cor. g Tract 22. in Johan h Epi. Marcel i Printed by Authority Anno 1573. k Confess Aug. Art 14. l Cap. 24. m Cap. 15. n Buceri Censura in opusc Anglic. p. 49. â— Hieronym â—piâ—t q Anno. 300. r Zanchi in 4. praecepti Q. 2. Thes. 1. Omitted in the 1. B. of Edw. 6. This Rubrick with the sentences following the Exhortation the confession and Absolution wanting in the 1. B. of Edw. 6. Ezek. 18. Psalm 51. Psalm 51. Psal. 51. Jocl 2. Dan. 9. Jer. 2. Matth. 3. Luke 15. Psalm 142. 1 John 1. Here beginâ— the Morning Prayer in the 1. B. oâ— Ed. 6 Venite exultemus domino Psal 95. Te deum laudamus Psal. 66. 4. â—say 6. 3. Psalm 24. 8. Psalm 28. 9. Psal. 125. 2. Psal. 123. 2. Psal 33. 22. Psal. 31. 1. Benedictus Jubilate Deo Psal. 100. Omitted in 1. B. of Edw. 6. a Epist. 53. b de Martyr c in 1 Tim-2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Chrysost. de Annu g Stromat l. 7. h Censura p. i Orders Oct 10. 3. Eliz n Comment in Ezech. c. 44. i adv Pelag. l. 1. k Apud Amoss fresh sute against Cere p. 506. l Hom. 60. in Pop. Antiochen m