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
in their Synagogues all those who professe the Christian faith So in Justin Martyrs time and so etiam nunc even at this very present as the famous Grotius sufficiently demonstrateth Secondly the Papists who make it a peculiar part of their service appointed for Maunday-thursday to curse with bell Book and candle all whom they account for hereticks as appeareth by their Bulla Caenae O Christ hear us The Civilians have a saying voluntas fortior attenditur ex geminata expressione the meaning of a man is best understood by iterating and doubling of the expression No lesse true in those resorts we make to God the frequent repeating of our supplications striking the more forceable impression upon our soules Whence the so often redoubling of several members of Davids Psalms whence our Saviour in his great agony conflict prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 using alwayes the very same words whence in the primitive Church the Litanies which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prayers spirited with the greater vehemency were alwayes full of such reduplications as may be seen by the several forms mentioned by the constitutions of Clemens and in the several Liturgies of those early times A thanksgiving for rain Gods blessings and our prayses are the great intelligencers which negotiate betwixt him us The first are testimonials to us that our Prayers and Almes miscarried not in their way got safe to heaven The last are certificates to him that his blessings got safe to us for that we have received his gifts no notice will he take from any but our selves and no notice can we convey to him without the sacrifice of Prayse Indeed reason good our hearts should move our lungs and lips as readily to thank as to supplicate him for his benefits therefore whereas in our service book certain collects of prayers were framed applicable to cases of extraordinary visitations it was noted as a great defect that set formes of thanksgiving were not also contrived relative to the same occasions in case the issues and dispensations of the Almighty proved answerable to our requests And though it hath been interposed by judicious Mr. Hooker on our Churches behalf that this were better provided for by select dayes assigned by supream authority for that duty and by set formes agreeable thereunto then by a small collect That defence is in my opinion but partly satisfactory For calamities are most commonly not National but sometimes Provinical somtimes they quarter onely in one City sometimes but in a petty village and unlesse they spread to be Epidemical they rarely reach the cognizance of the supream magistrate or if they do they will not carry with them importance enough to perswade the indiction of dayes of universal either Humiliation or thanksgiving for such minute mergencies therefore not to defraud the reformation under king James of the honour it hath merited the superadding of those relative Thanksgivings was not onely a commendable but a necessary Act. CHAP. V. 1. B. of Edw. 6. The A Introits Collects Epistles and Gospels to be used at the Celebration of the Lords supper and holy Communion through the year with proper Psalmes and lessons for divers Feasts and dayes COMMON PRAYER The Collects B. Epistles and Gospels to be used at the Celebration of the Lords Supper and holy Communion through the year C. The first Sunday in Advent 1. B. of Edw. the 6. Blessed is the man c. Psal. 1. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God give us grace that we may cast away the workes of darknesse put upon us the Armour of light now in the time of this mortal life in the which thy son Jesus Christ came to visit us in great humility that in the last day when he shall come again in his glorious majestie to judge both the quick and the dead we may rise to the life im mortal through him who liveth and raigneth with thee and the holy Ghost now and â—vâ—r Amen The Epistle O we nothing to any man Rom. 13. verse 8. unto the end Scotch Liturgie when the Presbyter or Minister readeth the Gospel the people shall stand up and the Presbyter before he beginneth to read the Gospel shall say thus The Gospel of our Lord and Saviour Jesus Christ written in such a Chapter of such an Evangelist beginning at such a verse And the people shall answer Glory be to God The Gospel And when they drew nigh Mat. 21. verse 1. to the end Scotch Lit. When the Gospel is ended the Presbyter or Minister shall say Here endeth the Gospel and the people shall answer Thanks be to thee O Lord. And thus at the beginning and ending of the Gospel every Sunday and Holyday in the year or when else soever the Gospel is read The second sunday in Advent 1. B. of Ed. 6. When I was in trouble c. Psal. 120. Glory be to the Father c. As it was in the beginning c. The Collect. BLessed Lord which hast caused all holy scriptures to be written for our learning Graunt us that we may in such wise hear them read mark learn and inwardly digest them that by patience and comfort of thy holy word we may embrace and ever hold fast the blessed hope of everlasting life which thou hast given us in our Saviour Jesus Christ. The Epistle Whatsoever things are written Rom. 15. verse 4. to verse 14. The Gospel There shall be signes in the Sun Lu. 21. verse 25. to verse 34. The third Sunday in Advent 1. B. of Edw. 6. Hear me when I call Psal. 4. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee give ear to our prayers and by thy gratious visitation lighten the darknesse of our heart by our Lord Jesus Christ. The Epistle Let a man this wise esteem us 1 Cor. 4. verse 1. unto verse 6. The Gospel When John being in prison Mat. 11. verse 2. unto verse 11. The fourth Sunday in Advent 1. B. of Edw. 6. Ponder my words O Lord. c. Psal 5. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd raise up we pray thee thy power and come among us and with great might succour us that whereas through our sins and wickednesse we be sore let and hindered thy bountiful grace and mercy through the satisfaction of thy son our Lord may speedily deliver us to whom with thee and the holy ghost be honour and glory world without end The Epistle Rejoyce in the Lord alway Phil. 4. verse 4. unto verse 8. The Gospel This is the record of John John 1. verse 19. unto verse 29. D. Christmas day 1 B. of Edw. 6. Proper Psalmes and Lessons on Christmas day At Mattens 19. The first Lesson Esai 9. unto the end Psalm 45.  85. The second Lesson Mat. 1. unto the end At the
Christians did not stand at all the rest of the service kneeling time only excepted and if they did my observation signifieth nothing In answer to which I say the practice was not uniform in this point in all places In the Aphrican Church the fashion was for the Auditory to stand so while the Lessons were read So St. Cyprian represents Aurelius and Colerinus both made Readers standing in loco Altiore in a place of higher advance meaning the Desk or Pulpit ab omni populo circumstante conspecti beheld of all the Audience standing round about them which mode continued there even up to St. Augustines time who often mentions it Ego sedens loquor vos stando laboratis I preach unto you sitting you toyl yourselves in standing to hear me Yet in another place he rather commendeth the sitting posture longe consultius in quibusdam Ecclesiis Transmarinis non soluns Antistites sedentes loquuntur ad populum sed ipsi etiam populo sedilia subjacent ne quisquam infirmior stando lassatus à saluberima intentione avertatur aut ctiam cogatur abscedere It is better ordered in some beyond sea Churches where not onely the Preachers sit while they teach the people but seats are also provided for the Audience least any through infirmity wearied with long standing should be either hindred from attention or enforced to depart the Church This custom indeed of standing seems a peculiar of Aphrica for other Churches used sitting So St. Hierom gives the practise of the Monks of his time complet is orationibus cunctisque residentibus medius incipit disput are prayers being ended and all sitting down again one from amongst them begins to preach And that this was the uniform practise of the Greek Church is inferrible from Justin Martyr who laying down how the Scriptures were read and the Sermon delivered in the Assemblies proceeds thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after this we rise up all together and send forth our prayers So also that known proclamation of the Deacon so frequent in St Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us stand upright with all reverence when there was a transition from the other part of divine Service-Prayers now this rising up and standing upright must necessarily infer that they sate before So also not to urge the Clementine Constitutions St. Chrysostome is most expresse speaking of the irreverence of some in holy Assemblies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the Preacher be somewhat more elegant then ordinary presently they who sit to hear him fall on laughing But what can be more either full or Authentick then our Saviours practise in St. Luke 2. 46. whom his Parents found in the Temple sitting in the midst of the Doctors and hearing them The Gospel being ended shall be said the Greed. Having had formerly occasion to speak of the Latin Creed surnamed the Apostles we come now to that of the Greek Church whereof this following is the most large I say not the most ancient indeed by how much the more copious so much the lesse ancient for the earliest Christian Church knew I conceive no other Creed no other confession of saith as antecedently necessary to Baptisme for which and to which all rules of faith were anciently made and applied then that of belief in the Father Son and holy Ghost as was the very direction of our Saviour relating to Baptisme which Justin Martyr expoundeth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One God of the whole universe under the nations of the Father Son and holy Ghost Afterwards as upstart heresies did administer occasion several Articles were added in opposition to those false teachers for instance maker of heaven and earth against Menander who held the world was created by angels His onely Son born of the Virgin Mary in opposition to Ebion and Cerinthus who maintained he was meer man begat by Joseph Crucified dead and buried in opposition to Simon Magus who denied Christs humanation or incarnation saying that all his conversation here on earth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemingly only and not in verity for which reason Ignatius who undertakes him and his adherents so often repeateth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was truely born truely crucified he truely rose again Further instances might be produced were it necessary or advantagious to my present purpose Though the emergency of such heterodox opinions occasioned the addition of such defensitives against them yet as learned Grotius hath well noted all Churches did not observe a vocal uniformity or binde themselves strictly to the letter but varied in the make or outward frame though they agreed in the substance whence it is that in ancient confessions there appeareth such a verbal diversity when in truth the mental result of all is the same And when one precise formula was once agreed upon yet was that form modelled alwayes sutable to the essential import and very often in the expresse words of elder presidents Take the most ancient of Creeds extant which the most ancient of Churches that of Heirusalem is likeliest to afford us Take I say that Creed and compare it with those few monuments we have of earlier times and you will finde very many parcels thereof so neer resembling as may perswade us they did relate each to other Several of them Grotius hath collected to my hand and some others my slender reading shall contribute Symbolum Hierosolymitanum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ireneus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Mart. Exposit. Fid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Epist ad Ephes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ireneus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexandr Strom. l. 7. Nay even those superstructures which were afterward affixt to this Creed by the Councels of Nice and Constantinople have preserved the like regard to antiquity whereof some instances may be given as where Christ is rendred to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light of light Justin Martyr hath the very same expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so where he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consubstantial with his Father the same Justin to the same effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so where the Councel of Constantinople added concerning the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Procession from the Father the said Justin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Creed as Nicene was contrived by the great exemplar of humane frailty Hosius Bishop of Corduba It past the Councells so great approbation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were of three hundred and eighteen Bishops there present but seven that dissented So inconsiderable then was the Arrian Party which not long after so ranted and domineered as to compel this very Hosius to renounce his own confession and infallibility it self the Bishop of Rome to fail and subscribe to their faith The supplemental parcels which
continual help we may bring the same good to effect through Jesus Christ our Lord who liveth and raigneth c. The Epistle If ye be risen again with Christ Colos. 3. verse 1. unto the 8. The Gospel The first day of the Sabbothes John 20. verse 1. unto verse 11. 1 B. of Edw. 6. At the second Communion Lord how are they increased c. Psal. 3. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty father which hast given thy onely Son to die for our sins rise again for our justification grant us to put away the leaven of malice and wickednesse that we may alwayes serve thee in purenesse of living and truth through Jesus Christ our Lord. The Epistle Know ye not that a little leaven c. 1 Cor. 5. verse 6. unto verse 9. The Gospel When the sabbath was past c. Mar. 16 unto ver 6. At Even-song Proper Psalmes and Lessons 113. The second Lesson Act. 2. unto the end Psalm 114. Â 118. Â Q. Munday in Easter week 1 B. of Edw. 6. At Mattens The second Lesson Mat. 28. unto the end My soul truely waiteth still upon God Psal. 62. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which through thy onely begotten son Jesus Christ hast overcome death and opened unto us the gate of everlasting life We humbly beseech thee that as by thy special grace preventing us thou dost put in our mindes good desires so by thy continual help we may bring the same to good effect through Jesus Christ our Lord who liveth and raigneth c. The Epistle Peter opened his mouth and said verse 34. unto verse 44. Act. 10 The Gospel Behold two of the disciples verse 13. unto verse 36. Luk. 24. 1 B. of Edw. 6. At Even-song The second Lesson Act. 3. unto the end Tuesday in Easterweek 1 B of Edw. 6. At Mattens The second Lesson Luke 24. unto And behold two of them Praise the Lord ye servants c. Psal. 113. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty father which hast given thine onely son to die for our sins and to rise again for our justification grant us so to put away the leaven of malice and wickednesse that we way alway serve thee in purenesse of living and truth through Jesus Christ our Lord. The Epistle Ye men and brethren Act. 13. verse 26. unto verse 42. The Gospel Jesus stood in the midst of Luk. 34. verse 36. unto ver 49. 1. B. of Edw. 6. at Evensong The Second Lesson 1 Cor. 15. unto the end R. The first Sunday after Easter 1 B. of Edw. 6. Blessed is the man that feareth the Lord Psal. 112. Glory be to the Father c. As it was in the beginning c. The Collect. Almighty God As at the Communion on Easter-day The Epistle All that is born of God 1 John 5. verse 4. unto ver 13. The Gospel The same day at night verse 19. unto verse 24. John 20. The secoâ—d Sunday after Easter 1 B. of Edw. 6. Hast thee O God to deliver me c. Psal. 70. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which hast given thine onely son to be unto us both a sacrifice for sin and also an ensample of good life give us the grace that we may alwayes most thankfully receive that his inestimable benefit and also daily endeavour our selves to follow the blessed steps of his most holy life The Epistle This is thank-worthy verse 19. unto the end 1 Pet. 2. The Gospel Christ said unto his disciples verse 11. unto ver 17. John 10. The third Sunday after Easter 1. B. of Edw. 6. Unto thee O God do we give thanks c. Psal. 75. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which shewest to all men that be in errour the light of thy truth to the intent that they may return into the way of righteousnesse grant unto all them that be admitted into the fellowship of Christs religion that they may eschew those things that be contrary to their profession and follow al such things as be agreeable to the same through our Lord Jesus Christ. The Epistle Dearly beloved I beseech you verse 11. unto verse 18. 1 Pet. 2. The Gospel Jesus said to his disciples ver 6. unto ver 23. John 16. The fourth Sunday after Easter 1 B. of Edw. 6. God standeth in the Congregation of Princes c. Psal. 82. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which doest make the mindes of all faithful men to be of one will Grant unto thy people that they may love the thing which thou commandest and desire that which thou dost promise that among the sundry and manifold changes of the world our hearts may surely there be fired whereas true joyes are to be â—ound through Christ our Lord. The Epistle Every good gift ver 17. unto ver 22. James 1. The Gospel Jesus said unto his disciples versâ— 5. unto ver 16. John 16. S. The fift Sunday after Easter 1. B. of Edw. 6. O how amiable are thy dwellings c. Psal. 84. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd from whom all good things do come grant us thy humble servants that by thy holy Inspiration we may think those things that be good and by thy merciful guiding may perform the same through our Lord Jesus Christ. The Epistle See that ye be overs of the word Jam. 1. verse 22. unto the end The Gospel Uerily verily I say unto you Joh. 16. verse 23. unto the end T. The Ascension day 1. B. of Edw. 6 Proper Psalmes and Lessons at Mattens 8. The second Lesson John 14. unto the end Psalm 15. Â 21. Â O Clap your hands c. Psal. 47. Glory be to the Father c. As it was in the beginning c. The Collect. GRant we beseech thee almighty God thâ—t â—â—ke as we do beleeve thy onâ—y begotten son our Lord to have ascended into the â—â—aveâ—s so we may also in heart and minde thither ascend and with him continually dwell The Epistle In the former treatise Acts 1 verse 1. to verse 12. The Gospel Jesus appeared unto the Mark 16. verse 14. unto the end 1. B. of Edw. the 6. Proper Psalmes and Lessons at Evensong 24. The second Lesson Ephes. 4. unto the end Psalm 68. Â 148 Â The Sunday after Ascension day 1. B. of Edw. 6. The Lord is King c Psal 93. Glory be to the father c. As it was in the beginning c. The Collect. O God the King of glory which hast exalted thine onely son Jesus Christ with great triumph into
Winter through in the Evening Service were then laid aside according to the Proverb On Candlemas day lay Candles away But more properly from the former custom of bearing Tapers lighted in Procession upon this day in imitation of the five wise Virgins represented in the parable Matth. 25. as St. Bernard delivereth or to put Christians in remembrance of Christ the spiritual Light of whom Simeon did Prophesie as is read in the Church that day The Annunciation of the Virgin Mary There pass two Homilies the one under the name of Gregorius Neocaesariensis the other of Athanasius which were Preached on this Day But in regard they are both Impostures the yongest being at least 600 years after Christ as the Ora pro nobis sufficiently demonstrateth I shall not urge them Nor indeed could the celebration of this Day consist with the Canons of the Church at that time because it fell in Lent a time of Fasting and Humiliation wherein the Councel of Laodicea decreed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Birth-days or Passions of the Martyrs and consequently other Festivals be not celebrated nor do I finde any mention of this Festival in any piece I dare confide in before the sixth general Councel in Trullo where the fifty second Canon stands thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that in all the days of the Lenten Fast unleâ—s it be on the Sabbaths Lords-Days or on the holy Annunciation Day the service of the Elements beforeconsecrated be performed Philip and Jacob. In ancient Martyrologies this day was stiled the Feast of Philip and Jacob and All Saints All Saints was indeed its first and most genuine appellation upon which account as the Western Church observed this very day so also did the Eastern or at least some other in temporality and point of time very near it for St. Basil preaching upon this or the like day saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. for the most part we celebrate the memory of the Martyrs Martyrs not of one Martyr this day Now what this day was at the end of that Homily he is more explicite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This very day determineth the year past and commenceth that which is to come evidently denoting New-years day Now the Primitive Christians of the East began their year in April which they called Hecatombaeon in honor of their Easter and so the distance of time could not be much As to the original of its Institution it was this The Apostles Evangelists and Martyrs Luminaries of the greatest Magnitude being honored with days of single appropriation it was withal considered that very many others though of inferior note had yet sacrificed their Lives in defence of the Catholick Faith and it was requisite their Honor should in some competency be provided for to gratifie it with the assignation of a particular day to every one being so numerous was impossible therefore the best expedient was to celebrate their memories by one day allotted to all whereby God might be glorified for them as comprehended under one Constellation why this Feast was translated to the Calends of November Ritualists give a probable though earthy and sensual account viz. Because of the scarcity of Victuals in the Spring and plenty at the time of defoliation or fall of the leaf so Durandus Biel and others As to the persons now commemorated on this day the first is Philip not the Evangelist neither the Collect second Lesson nor Gospel of our Church speaks him so but the Apostle and not he because he suffered on that day as Chronologers and Ritualists of the Romish Church assert late Tradition I confess hath crucified him and so Johannes Euchaitensis delivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip came to the same end with Peter But neither Eusebius nor Hierome who followed him knew of any such thing and Clemens Alexandrinus who lived near up to the Apostles times is positive in the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matthew Philip Thomas and Levi did not suffer as Christian Confessors The next is James not he the son of Alpheus nor he the son of Zebedee but James the brother of our Lord though the Greek Menology fixeth this day upon the second St. Peters Day This day was not dedicated to Peter alone but to Peter and Paul joyntly and in the Romish Church June the 13 is allotted intirely for the Commemoration of St. Paul the coupling of these two Apostles together in one Festival is no late invention for Theodorus Lector mentioning a Petition of one Festus a Roman Senator to Anastatius the Emperor for the celebration of the memory of these two Champions of the Church Peter and Paul he saith It was never kept with such splendid solemnity as then an Argument of its existence before St. Mary Magdalene Upon stricter scrutiny and inquiry to our second Reformers it did appear dubious as it doth still to Grotius and other learned men whether the Woman mentioned in the Gospel applyed to this day was Mary Magdalene or not nay they rather inclined to think she was Mary the sister of Lazarus upon which account the Festival came to be discontinued in our Chruch CHAP. VI. Common Prayer The Order for the Administration of the Lords Supper or holy Communion 1 B. of Edw. 6. The Supper of the Lord and the holy Communion Commonly called the Masse SO many as intend to be partakers of the holy Communion shall signifie their names to the Curate over night or else in the morning before the beginning of Morning prayer or immediately after And if any of those be an open and notorious evil liver so that the congregation by him is offended or have done any wrong to his neighbours by word or deed The Curate having knowledge thereof shall call him and advertise him in any wise not to presume to come to the Lords table untill he have openly declared himself to have truely repented and amended his former naughty life that the congregation may thereby be satisfied which afore were offended and that he have recompensed the parties whom he hath done wrong unto or at the least declare himself to be in full purpose so to do as soon as he conveniently may The same order shall the Curate use with those betwixt whom he perceiveth malice and hatred to raign not suffering them to be partakers of the Lords table untill he know them to be reconciled And if one of the parties so at variance be content to forgive from the bottom of his heart all that the other hath trespassed against him and to make amends for that he himself hath offended and the other party will not be perswaded to a godly unity but remain still in his frowardnesse and malice The Minister in that case ought to admit the penitent person to the holy Communion and not him that is obstinate 1 B. of Edw. 6. Upon the day and at the time appointed for the ministration of the holy Communion the Priest that
partakers of this holy Communion And as the son of God did vouchsafe to yeeld up his soul by death upon the crosse for your health even so it is your duty to receive the Communion together in the remembrance of his death as be himself commanded Now if you will in no wise thus do consider with your selves how great injury you do unto God and how sore punishment hangeth over your heads for the same And whereas you offended God so sore in refusing this holy banquet I admonish exhort and beseech you that unto this unkindnesse ye will not adde any more Which thing ye shall do if ye stand by as gazers and lookers on them that do communicate and be no partakers of the same your selves For what thing can this be accounted els then a further contempt and unkindnesse unto God Truely it is a great unthankfulnesse to say nay when ye be called but the fault is much greater when men stand by and yet will neither eat nor drink this holy Communion with other I pray you what can this be else but even to have the misteries of Christ in derision It is said unto all Take ye and eat take and drink ye all of this Do this in remembrance of me With what face then or with what countenance shall ye hear these words what will this be else but a neglecting a despising and mocking of the Testament of Christ Wherefore rather then ye should so do depart you hence and give place to them that be godly disposed But when you depart I beseech you ponder with your selves from whom you depart Ye depart from the Lords table ye depart from your brethren and from the banquet of most heavenly food These things if ye earnestly consider ye shall by Gods grace return to a better minde for the obtaining whereof we shall make our humble petitions while we shall receive the holy Communion Common Prayer 1. B. of Edw. 6. And sometime shall be said this also at the discretion of the Curate And if upon the Sunday or holyday the people be negligent to come to the Communion Then shall the Priest earnestly exhort his Parishoners to dispose themselves to the receiving of the holy Communion more diligently saying these or the like words DEarly beloved for as much as our duty is to render to Almighty God our heavenly Father most hearty thanks for that he hath given his Son our Saviour Jesus Christ not onely to die for us but also to be out spiritual food and sustenance as it is declared unto us as well by Gods word as by the holy Sacraments of his blessed body and blood the which being so comfortable a thing to them which receive it worthily c. Dear friends and you especially upon whose souls I have cure and charge on next I do iâ—tâ—nd by Gods grace to offer to all such as shall be godly disposed the most comfortable sacrament of the body and blood of Christ to be taken of them in remembrance of his most fruitful and glorious passion by the which Passion we have obtained remission of our sins and be made partakers of the Kingdom of heaven whereof we be well assured and ascertained if we come to the said Sacrament with hearty repentance for our offences stedfast faith in Gods mercy and earnest minde to obey Gods will and to offend no more wherefore our duty is to come to these holy mysteries with most hearty thanks to be given to almighty God for his infinite mercy and benefits given and bestowed upon us his unworthy servants for whom he hath not onely given his Body unto death and shed his blood but also doth vouchsafe in a Sacrament and mystery to give us his said Body and blood to feed upon Spiritually The which Sacrament being so divine and holy a thing and so comfortable to them which receive it worthily c. Common prayer And so dangerous to them which will presume to take the same unworthily my duty is to exhort you to consider the dignity of the holy mysterie and the great peril of the unworthy receiving thereof and so to search and examine your own consciences as you should come holy and clean to a most godly and heavenly feast so that in no wise you come but in the mariage garment required of God in holy Scripture and so come and be received as worthy partakers of such a heavenly table The way and means thereto is First to cramine your lives and conversation by the rule of Gods Commandments and wherein so ever ye shall perceive your selves to have offended either by will word or deed there bewall your own sinful lives confesse your selves to almighty God with full purpose of amendment of life And if ye shall perceive your offences to be such â—â— be not onely against God but also against your neighbours then ye shall reconcile your selves unto them ready to make restitution and satisfaction according to the uttermost of your powers for all injuries and wrongs done by you to any other and likewise being ready to forgive other that have offended you as you would have forgivenesse of your offences at Gods hand for otherwise the receiving of the holy communion doth nothing else but encrease your damnation And because it is requisite that no man should come to the holy Communion but with a full trust in Gods mercy and with a quiet conscience therefore if there be any of you which by the means aforesaid cannot quiet his own conscience but requireth further comfort or counsel then let him come to me or some other discreet and learned minister of Gods word and open his grief that he may receive such shoâ—tly counsel advice and comfort as his conscience may be relieved and that by the ministery of Gods word be may receive comfort and the benefit of absolution to the quieting of his conscience and avoiding of all scruple and doubtfulness 1 B. of Edw. 6. Requiring such as shall be satisfied with a general confession not to be offended with them that do use to their further satisfying the Auricular and secret confession to the Priest nor those also which think needful or convenient for the quietnesse of their own consciences particularly to open their sins to the Priest to be offended with them that are satisfied with their humble confession to God and the general Confession to the Church But in all things to follow and keep the rule of Charity and every man to be satisfied with his own conscience not judging other mens minds or consciences whereas he hath no warrant of Gods word to the same Common Prayer 1. B. of Edw. 6. Then shall the Minister say this exhortation After the Creed ended shall follow the Sermon or Homily or some one portion of one of the Homilies as they shall be hereafter divided Wherein if the people be not exhorted to the worthy receiving of the holy Sacrament of the body and blood of our Saviour Christ then shall the
consist A sacramental verity of Christs body and blood there cannot be without the Commemoration of his death and Passion because Christ never promised his mysterious yet real presence but in reference to such Commemoration Nor can there be a true Commemoration without the body and blood exhibited and participated because Christ gave not those visible Elements but his body and blood to make that spiritual representation Here the party receiving shall say Amen This order is a peece of Reformation where in the Church of Scotland stands single and alone I call it a peece of Reformation because it is the reviving of a very ancient custome The same is the direction in the Constitutions ascribed to the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Bishop give the Oblation of bread saying The body of Christ and let him that receiveth it say Amen Then the Deacon having the cup and delivering it let him say The blood of Christ the cup of salvation and let him that drinketh say Amen By St. Augustine it should seem to have been of general usage saying Universa Ecclesia accepto sanguine Chirsti dicit Amen The universal Church at the Receiving of the blood of Christ answereth Amen Thus you see upon what tearmes of conformity the Scotch service in this particular stands with the ancient practise Though I have neither rule nor text in any one of the Liturgies I discourse upon engageing me to it yet is it no extravant vagary here to take into consideration the general fashion used in our Church of imploying the Congregation in singing during the time of Communicating whither that time can be better transacted and laid out then in Psalmes sutable to the subject of those blessed Mysteries not falling under dispute must passe in the negative this being so the onely concernment to which I am obliged is to shew that the custome floweth from the prescript of Primitive tradition whereof the ancient Liturgies are evidence enough that especially exhibited in the Constitutions above mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the thirty third Psalm be said whilst the rest Communicate For the African practise speaks St Augustine Mos caeparat apud Carthagenem ut hymni ad Altare dicerentur de Psalmorum libro sive ante Oblationem sive cum distribueretur populo quod fuisset Oblatum Hunc morem Hilarius Laicus maledica reprehensione ubicunque poterat laterabat asserens fieri non oportere A custome was begun at Carthage that hymns out of Davids Psalms both before the Oblation and at the distribution of it should be sung This fashion one Hillary a lay-man wheresoever he could envied against affirming it ought not to be done And here we offer and present c. This high and eminent place looketh big upon all those false clamors that our service is extracted from the Masse challenging the Authors thereof to exhibit where it is to be found in the Canon of that Masse No to the utter shame of the Romish party our Church upbraideth them that whereas they contend so much for the propriety of the sacrifice of their Masse the whole Canon of that Masse hath not one syllable of this most proper sacrifice this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indivisible Sacrifice of both bodies and souls a sacrifice enjoyned by Apostolical precept Romans 12. 1. and which did in the Primitive times constitute an illustrious part of the Eucharistical office Glory be to God on high Antiquity called this the Angelical hymn and in truth being Angelical it must be an hymn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom Angels and the Celestial Quire send forth hymns they sing not Psalms And so Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let hymns be onely the prayses of God the reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalmes contain all things both Divine and Moral Hymns onely the praises of God Called it is the Angelical hymn because the first part thereof is the Nativity-Carol mentioned Luke 2. 13. sung by the Angels the rest was composed by Ecclesiastical Doctors some think St. Hillary and the fourth Councel of Toledo seemeth to imply as much But the Constitutions of Clemens perswade me it was of earlier entrance it being there compleatly the same with ours in all materials but disposed in two several Prayers and is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that morning-hymn as I suppose to which Epiphanius a great follower of Clemens relateth in a place formerly cited Part it was of the Missa Catechumenorum in the Masse-book but worthily translated into the Communion service by our discreet Reformers it being formerly mis-laid this being its proper ubi or place for two reasons First because it is an hymn To sing an hymn after the distribution of the Elements is conformity to the mode of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. thou seeâ—t that the last prayer after the Eucharist is celebrated is made in imitation of our Saviours practise Again it is a compound peece made up partly of Donology partly of Prayer and of Prayer addrest to Jesus Christ the Lamb of God now it is improper to apply our selves to Christ before the action of participation is past the reason is because the blessed Eucharist is a sacrifice wherein our Saviour Christ is considered as an immaculate Lamb offered upon the Altar to God the Father for the Remission of our sins And this I take to be the meaning of the third Counsel of Carthage decreeing ut nemo in precibus vel Patrem pro Filio vel Filium prâ— Patre nominet cum altari assistitur semper ad Patrem airigatur oratio That no man name the Father for the Son nor the Son for the Father in publick prayers and when any officiate at the altar viz. before distribution of the Elements that the prayer be alwayes directed to the Father For which I can assigne no other reason but because Christ is then the great sacrifice and the Father is the person to be appeased The Peace of God This benediction is a peculiar of the Bishops office if present because the lesse is blessed of the greater Hebr. 7. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The principal Priest dismisseth the people with his blessing After this pronounced the Deacon usually said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go in peace when the people received it they bowed down their heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Bishop give the benediction the people bowing down their heads This gesture imports a kinde of adoration Eccles. 50. 23. The Jewes are said to bow down themselves to worship the Lord. So in the Primitive Church the Energumenj were commanded to bow their heads and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that fashion to perform their bodily reverence Upon the holidayes if there be no Communion Anciently upon holy-dayes Communions were constant and consequently oblations wherefore Proclus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Festival is the poor mans harvest because he
thy kingdom in heaven We beseech thee leave us not comfortlesse but send to us thine holy ghost to comfort us and exalt us unto the same place whither our Saviour Christ is gone before who liveth and â—eigneth c. The Epistle The end of all things is at hand 1 Pet. 4. verse 7. unto verse 12. The Gospel When the comforter is come John 15. verse 26. and Chap. 26 end in ver 4. V. Whit-Sunday 1. B. of Edw. 6. Proper Psalmes and Lessons at Mattens 48. The second Lesson Act. 10. Then Peter opened his mouth unto the end Psalm 67. Â 145. Â Rejoyce in the Lord O ye Righteous c. Psal. 33. Glory be to the Father c. As it was in the beginning c. The Collect. GOD which as upon this day hast taught the hearts of thy faithful people by the sending to them the light of thy holy spirit grant us by the same spirit to have a tight judgement in all things and evermore to rejoyce in his holy comfort through the merits of Christ Jesu our Saviour who liveth and reigneth with thee in the unity of the same spirit one God world without end Amen The Epistle When the fifty dayes were come to an end Acts 2. verse 1. unto ver 12. The Gospel Jesus said unto his disciples John 14. verse 15. unto the end 1. B. Edw. 6. Proper Psalms and Lessons at Evensong Psalm 104. The second Lesson Acts 19. It fortuned when Apollo went to Corinth unto After these things 145. Â Munday in Whitsun-week 1 B. of Edw. 6. O be joyful in the Lord all ye lands Psal. 100. Glory be to the Father c. As it was in the beginning c. The Collect. God which c. As upon Whitsunday The Epistle Then Peter opened his mouth Acts 10. verse 34. unto the end The Gospel So God loved the world John 3. verse 16. unto verse 22. Tuesday after Whitsunday 1 B. of Edw. 6. My song shall be of mercy c. Psal. 101. Glory be to the Father c. As it was in the beginning c. The Collect. God which hast c. As upon Whitsunday The Epistle When the Apostles which Acts 8. verse 14. unto ver 18. The Gospel Uerily verily I say unto you John 10. verse 1. unto ver 11. Trinity Sunday 1. B. of Edward 6. At Mattens The first Lesson Gen. 18. unto the end The second Lesson Mat. 3. unto the end God be mercifull unto us and blesse us c. Psal. 67. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and everlasting God which hast given unto us thy servants grace by the confession of a true faith to acknowledge the glory of the eternal Trinity and in the power of the divine Majesty to worship the Unity We beseech thee that through the stedfastnesse of this faith we may evermore be defended from all adversity which livest and reâ—gnest one God world without end Amen The Epistle After this he looked and behold Apoc. 4. verse 1. unto the end The Gospel There was a man of the John 3. verse 1. unto ver 16. The first Sunday after Trinity 1 B. of Edw. 6. Blessed are those that are undefiled in the way c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. GOD the strength of all them that trust in thee mercifully accept our prayers And because the weaknesse of our mortal nature can do no good thing without thee grant us the help of thy grace that in keeping of thy commandments we may please thee both in will and deed through Jesus Christ our Lord. The Epistle Dearly beloved let us love one another 1 John 4. 5 6. ver 7. unto the end The Gospel There was a certain rich man Luk. 16. verse 19. unto the end The second Sunday after Trinity 1 B. of Edw. 6. Where with shall a young man cleanse his way c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd make us to have a perpetual fear and love of thy holy name for thou never failest to help and govern them whom thou dost bring up in thy stedfast love Grant this c. The Epistle Marvel not my brethren 1 John 3. verse 13. unto the end The Gospel A certain man ordeined Luke 14. verse 16. unto ver 25. The third Sunday after Trinity 1 B of Edw. 6. O do well unto thy servant c. Psalm 119. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee mercifully to hear us and unto whom thou hast given an hearty desire to pray grant that by thy mighty aid we may be defended through Jesus Christ our Lord. The Epistle Submit your selves every man 1 Pet. 5. verse 5. unto ver 12. The Gospel Then resorted unto him Luke 15. verse 1. unto verse 11. The fourth Sunday after Trinity 1. B. of Edw. 6. My soul cleaveth to the dust c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. GOd the protector of all that trust in thee without whom nothing is strong nothing is holy encrease and multiply upon us thy mercy that thou being our ruler and guide we may so passe through things temporal that we finally lose not the things eternal grant this heavenly father for Jesus Christs sake our Lord. The Epistle I suppose that the afflictions Rom. 8. verse 18. unto verse 24. The Gospel Be ye merciful as your father Luke 6. verse 36. unto verse 43. The fift sunday after Trinity 1 B. of Edw. 6. Teach me O Lord the way of thy statutes c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. GRant Lord we beseech thee that the course of this world may be so peaceably ordered by thy governance that thy congregation may joyfully serve thee in all godly quietnesse through Jesus Christ our Lord. The Epistle Be you all of one minde and of one heart 1 Pet. 3. verse 8. unto verse 15. The Gospel It came to passe Luke 5. verse 1. unto ver 12. The sixt Sunday after Trinity 1 B. of Edw. 6. Let thy loving mercy come also unto me O Lord c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. GOd which hast prepared to them that love thee such good things as passe all mans understanding powre into our hearts such love toward thee that we loving thee in all things may obtain thy promises which exceed all that we can desire through Jesus Christ our Lord. The Epistle Know ye not that all we Rom. 6. verse 3. unto verse 12. The Gospel Jesus said unto his disciples Mat. 5. verse 20 unto verse 27. The seventh Sunday after Trinity 1 B.