thy dearly beloved Son our Saviour Jesus Christ we thy humble servants do celebrate and make here before thy divine majesty with these thy holy gifts the memorial which thy Son hath willed us to make L having in remembrance his blessed passion mighty resurrection and glorious ascension rendring thee most hearty thanks for the innumerable benefits procured unto us by the same entirely desiring thy fatherly goodnesse to accept c. as in the prayer after the Elements delivered 1 B. of Edw. 6. Let us pray Scot. Lit. Then shall the Presbyter say As our Saviour Christ hath commanded and taught us we are bold to say Our Father c. The Answer But deliver us from evil Amen Then shall the Priest say The peace of the Lord be alway with you The Clerk And with thy spirit The Priest Christ our paschal Lamb is offered up for us once for all when he bare our sinnes on his body upon the Crosse for he is the very Lamb of God that taketh away the sinns of the World wherefore let us keep a joyful and holy feast with the Lord. Scotch Liturgy Common Prayer 1. B. of Edw. 6t  Then shall the Byshop if he be present or else the Presbyter that celebrateth first receive the Communion in both kinds himself and next deliver it to other Byshops Presbyters and Deacons if any be there present that they may help him that celebrateth and after to the People in due order all humbly kneeling Then shall the Minister first receive the Communion in both kindes himself next deliver it to other ministers if any be present that they may help the chief Minister and after to the people in their M hands N kneeling Then shall the Priest first receive the Communion in both kindes himself and next deliver it to other Ministers if any be present there that they may be ready to help the chief minister and after to the people  And when he receiveth himself or delivereth the bread to others he shall say this Benediction And when he delivereth the Bread he shall say And when he delivereth the Sacrament of the Body of Christ he shall say to every one these words    1. B. of Edw. 6. 2. B of Edw. 6 The body of our Lord Jesus Christ which was given for thee preserve thy body and soul unto everlasting life O The body of our Lord Jesus Christ which was given for thee preserve thy body and soul into everlasting life and fake and eat this in remembrance that Christ died for thee and feed on him in thy heart by faith with thanksgiving The body of our Lord Jesus Christ which was given for thee preserve thy body and soul unto everlasting life Take and eat this in remembrance that Christ died for thee and feed on him in thine heart by faith with thanksgiving Here the party receiving shall say P Amen      1. B. of Edw. 6.  And the Presbyter or Minister that receiveth the Cup himself or delivereth it to others shall say this Benediction And the Minister that delivereth the Cup shall say And the Minister delivering the Sacrament of the body and blood of Christ and giving every one to drink once and no more shall say    1. B. of Edw. 6. 2. B. of Edw. 6. The blood of our Lord Jesus Christ which was shed for thee preserve thy body and soul unto everlasting life The blood of our Lord Jesus Christ which was shed for thee preserve thy body and soul unto everlasting life drink this in remembrance that Christs blood was shed for thee and be thankful The blood of our Lord Jesus Christ which was shed for thee preserve thy body and soul unto evey lasting life Drink this in remembrance that Christ blood was shed for thee and be thankfull Here the Party receiving shall say Amen    1 B. of Edward 6. If there be a Deacon or other Priest then shall he follow with the Chalice and as the Priest ministreth the Sacrament of the body so shall he for more expedtion minister the Sacrament of the blood in form before written In the Communion time the Clerk shall sing O Lamb of God that takest away the sins c. have mercy upon us O Lamb of God that takest away the sins c. Grant us thy peace Beginning so soon as the Priest doth receive the holy Communion and when the Communion is ended then shall he sing the Post-Communion Sentences of holy Scripture to be said or sung every day one after the holy Communion called the Post Communion Matth. 16. 24. Mar. 13. 13. Luke 1. 68. 12. 37. 40. 47. John 4. 23. 5. 14. 8. 31. 12. 36. 14. 21 23. 15. 7 8 12. Rom. 8. 31 32 33. 13. 12. 1 Cor. 1. 30. 3. 16. 6. 20. Then the Priest shall give thanks to God in the name of all them that have communicated turning him first to the people and saying The Lord be with you The Answer And with thy Spirit The Priest Let us pray Almighty and everlasting God we most heartily c. The Common Prayer Then shall the Minister say the Lords prayer the people repeating after him every petition After shall be said as followeth O Lord and heavenly father we thy humble servants entirely desire thy fatherly goodnesse mercifully to accept this our sacrifice of praise and thanksgiving most humbly beseeching thee to grant that by the merits and death of thy son Jesus Christ and through faith in his blood we and all thy whole Church may obtain remission of our sins all other benefits of his passion Q And here we offer and present unto thee O Lord our selves our souls and bodies to be a reasonable holy and lively sacrifice unto thee humbly beseeching thee that all we which be partakes of this holy Communion may be fulfilled with thy grace and heavenly benediction And although we be unworthy through our manifold sins to offer unto thee any sacrifice yet we beseech thee to accept this our bounden duty and service 1 B. of Edw. 6. And command these our prayers and supplications by the ministry of thy holy Angels to be brought up into thy holy Tabernacle before the sight of thy divine Majesty not weighing our merits but pardoning our offences through Jesus Christ our Lord by whom and with whom in the unity of the holy Ghost all honour and glory be unto thee O father almighty world without end Amen Or this Scot. Lit. When all have Communicated he that celebrates shall go to the Lords Table and cover with a fair linen cloth or corporal that which remaineth of the consecrated elements and then say this Collect of thanksgiving as followeth ALmighty and everliving God we most heartily thank thee for that thou doest vouchsafe to feed us which have duâ—ly received these holy mysteries with the spiritual food of the most precious body and blood
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
to eternal life as is evident by the words shall change our vile bodies where the plural excludes the restraint to a singular number From the gates of Hell These Versicles with their Responses from hence to the end follow the forms preceding the Reformation The Breviary established by the Council of Trent varieth thus First it begins Vers. Requiem aeternam da eis Domine Lord give thy people eternal rest Resp. Et lux aeterna luceat illis And light perpetual shine on them Secondly instead of I believe c. Vers. Requiescat in pace Let him rest in peace Resp. Amen Now it is very observable that these Versicles and Answers according to the Roman mode bear their part in three Offices First in that which is called Commendatio Animae The Commendation of a soul departing into the hands of God Secondly in Exequiis The Burial Service Thirdly in Officio Defunctorum The Office of the Dead This Office of the Dead was performed on several dayes after the burial The third the seventh exclusive or eighth inclusive The thirtieth called therefore in Latin Trigintalis in old English the Months-mind in after times the Trental And lastly the Anniversary Now in no one of these three Offices is there the least mention of Purgatory and this I take it makes as much against the Doctrine of the Church of Rome as can be wished for take away Purgatory and the Romanists themselves will grant vain and unprofitable is all their Prayer for the deceased vain is a Requiem sung for them who are gone directly to either Heaven or Hell But if so what then do these Versicles and Responces in those Offices How came they thither Considering that disposed as they are they clearly imply prayer for the Dead I answer The first Original of these Versicles and other ejaculations of like nature was exceeding innocent as being relative to the soul passing out of the body and the proper service belonging to the Commendation of the Spirit into the hands of God For when the agonies of Death seize upon our dear Relations what can better testifie our Christian charity to them than the accompanying their souls in their transmigration with our most ardent prayers I his being then the practice of the Ancient Fathers at the separation of the soul from the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To favour it with ushering Prayers and devout wiâ—◠〈◊〉 〈◊〉 gales to bring it to its desired port not long after they thought sit to repeat the same Prayers at the Funeral of the deceased supposing the soul still as a passenger and moving towards its last home and not being fully assured that having so lately left the body it had yet arrived at its journeys end This consideration led these Prayers into the Burial Office where being once admitted superstition carried them one stride farther viz. into the Trental and Anniversary service but still upon the same account as believing the soul in transitu And this is ingenuously confest by Bellarmine himself Ecclesia ita pro destinctis orat ac si tum morerentur The Church prayeth so for the dead as if they were but then dying The celebration of the holy Communion In the Primitive Church the fashion was to receive the Communion at the end of the Burial unless it happened to be in the afternoon Si aliquorum vespertino tempore mortuorum sive Episcoporum sive caeterorum commendatio fiat solis precibus peragatur si ii qui illam agunt pransi esse inventi fue rint Saith the Council of Carthage If there happen to be a burial in the afternoon whether of a Bishop or any other let it be only dispatched with Prayers without the Eucharist if they which are present have dined before Where first it is evident that Commendatio signifieth the Exequial Office and so is to be understood in the 106. Can. of this Council Secondly w Balsamon clearly mistook this Canon which speaketh not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those who dye but of those who are buried in the afternoon their time of death being in no capacity to create the diversity which this Canon intendeth Innocent was this rite whilest it preserved its first intention but degenerating from its original purity by Masses and Dirges sung for the souls of the dead wisely was it done of our second Reformers to remove not only the evils themselves of such heterodox opinions but even the occasions of them also viz. the Communion used at Burials Which being so evident as to matter of Fact it may seem a wonder why in the Liturgy established by Parliament and translated into Latine 2. Eliz. and this done by Regal Authority this Communion Order is postliminiated into that Burial Office It could not certainly be done by mis-chance nor yet by clandestine practice for the Proclamation it self taketh notice of it Peculiaria quaedam in Christianorum funebribus exequiis decantanda adjungi praecepimus statuto de Ritu Publicarum precum anno primo Regni nostri promulgato in contrarium non obstante Some things peculiar at Funerals and Burials of Christians we have added and commanded to be used The Act far uniformity set forth in the first year of our Reign to the contrary notwithstanding So that some other reason must be assigned which I take to be this The Office it self consisteth but of four parts the Introite Collect Epistle and Gospel three whereof are Canonical Scriptures and the other the Collect is so inoffensive as it bears a part of our Reformed Lâ—turgy So that tâ—e materials being so harmless nothing could be faulted but the framing them into an Office and not this neither but by accident in reference to the Popish abuse The error for whose sake it was at first expunged was imbibed by few but the vulgar ready to interpret actions according to their former habits As for Societies of Literature the two Universities and Colleges to which this translation was directed they being men of more discerning spirits better might they be trusted with this Office which it was expected they would consider in its pure principles separated from the foggy medium of ignorance and superstition Altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and impertinent it will not be to cast an eye upon some late appendants to this Burial Office viz. Oblations and Doles these still very frequent and they continued all along Queen Elizabeth her reign and to give a brief account whence they issued When once the Prayers of the living began to be believed available for the Dead no action was thought more expedient for this end than the blessed Eucharist wherein the Church might invocate an application of Christs merits and passion then offered in the Symbols of bread and wine to the benefit of those souls departed And because even the Eucharist it self was conceived languid in its usual effects when destitute of Offerings and Almes they therefore who were neerest allied to the party deceased did
to lead a new life and heartily to follow the Commandements of God and to walk from henceforth in his holy wayes draw near and take this holy Sacrament to your comfort make your humble Confession to Almighty God and to his holy Church here gathered together in his name meekly kneeling upon your knees Then shall a general Confession be made in the name of all those that are minded to receive the holy Communion either by one of them or else by one of the Ministers or by the Priest himself all kneeling humbly upon their knees Almighty God father of our Lord Jesus Christ Maker of all things Judge of all men we acknowledg and bewail our manifold sinnes and wickedness which we from time to time most grievously have committed by thought word and deed against thy divine Majestie provoking most justly thy wrath and indignation against us we do earnestly repent and be heartily sorry for these our misdoings The remembrance of them is grievous unto us the burthen of them is intollerable have mercy upon us have mercy upon us most mercifull Father for thy son our Lord Jesus Christs sake Forgive us all that is past and grant that we may ever hereafter serve and please thee in newness of life to the honour and glory of thy name through Jesus Christ our Lord. Then shall the Priest stand up turning him to the people say thus Our blessed Lord who hath left power to his Church to absolve penitent sinners from their sinnes and to restore to the grace of the heavenly Father such as truely believe in Christ have mercy upon you pardon and deliver you from all sinnes confirme and strengthen you in all goodness and bring you to everlasting life Then shall the Priest stand up and turning him to the people say thus Hear what comfortable words our Saviour Christ saith to all that truly turn to him Come unto me all that travail and be heavy laden and I shall refresh you So God loved the world that he gave his onely begotten Son to the end that all that believe in him should not perish but have life everlasting Hear what S. Paul saith This is a true saying and worthy of all men to be embraced and received that Jesus Christ came into this world to save sinners Hear also what S. John saith If any man sin wee have an Advocate with the Father Jesus Christ the righteous he it is that obtained grace for our sinnes Then shall the Priest kneel down and say in the name of all them that shall receive this Communion this Prayer following WE do not presume to come to this Table O mercifull Lord trusting in our own righteousness but in thy manifold and great mercies we be not worthy so much as to gather up the crumbs under thy Table But thou art the same Lord whose property is alwayes to have mercy Grant us therefore Gracious Lord so to eat the flesh of thy dear Son Jesus Christ and to drink his blood in these holy Mysteries that we may continually dwell in him and he in us that our sinfull bodies may be made clean by his body and our soules washed though his most precious blood Amen Then shall the Priest rise the people still reverently kneeling and the Priest shall deliver the Communion first to the Ministers if any be there present that they may be ready to help the Priest and after to the other and when he doth deliver the Sacrament of the body of Christ he shall say to every one these words following The body of our Lord Jesus Christ which was given for thee preserve thy body unto everlasting life And the Priest delivering the Sacrament of the bloud and giving every one to drink once and no more shall say The bloud of our Lord Jesus Christ which was shed for thee preserve thy soul unto everlasting life If there be a Deacon or other Priest then shall he follow with the Challice and as the Priest ministreth the bread so shall he for the more expedition minister the wine in form before written Then shall the Priest turning him to the people let the people depart with this Blessing The Peace of God which passeth all understanding keep your hearts and mindes in the knowledge and love of God and of his son Jesus Christ our Lord. To the which the people shall answer Amen Note that the Bread that shall be Consecrated shall be such as heretofore have been accustomed And every of the said consecrated Breads shall be broken in two peices at the least or more by the discretion of the Minister and so distributed And men must not think less to be received in part then in the whole but in each of them the whole body of our Saviour Jesu Christ Note that If it doth so chance that the wine hallowed and consecrate doth not suffice or be enough for them that do take the Communion the Priest after the first cup or Chalice be emptied may go again to the Altar and reverently and devoutly prepare and consecrate another and so the third or more likewise beginning at these words Simili modo postquam coenatum est and ending in these words Qui pro vobis pro multis effundetur in remissionem peccatorum and without any levation or lifting up Imprinted at London the 8th day of March 2º EDW. 6 ti by R. Grafton Anno 1548. Addenda PAge 22. after line 12 begin another Division Thus. Chancellors Commissaries c. As much is it for the both honour and Interest of Christianity That the Professors of that Religion live as well as believe answerable to her Rule Upon this account in the Infancy of the Church for the first three hundred years the first care taken was That morall scandalls should not be committed at all the next was That when committed they should not be known amongst or taken notice of by the Heathens to the infamy of Christianity To this end all Offences of what nature or degree soever Ecclesiastical or Civil had their audience before the Bishop and his Bench of Elders which consistory according to the merit of the cause did admonish correct censure Nor did it take notice of crimes onely but if any contention or brabble chanced to happen between Party and Party the matter was so ordered as it was amicably composed by Arbitration and in case any were refractory and stubborne they were cast out of the Society of Christians Such was the Clergy Discipline before the Supream Magistrates entertained the Christian Faith And although after Constantine Lay-Courts took off Civil Lawes from the Church nisi alteruter Litigatorum aliter postularet unless one of the litigant parties should request to have the cause tried in the Bishops Consistory Yet did the Bishop notwithstanding keep up his Court for the cognizance of crimes Ecclesiastical by which I intend not onely such as are committed by persons Ecclesiastical contrary to Canons but also such others as were of
morning-dresse when colebantun Religiones pie magis quam magnifice Religion was more devout then splendid such expedience there was found of set forms how much more requisite are they in times of peace and rest A matter so clear so convincing as no Christian society that ever pretended to the name of a Church did ever think of their abolition before the late compilers of the Directory Men who with hands lifted up to the most high God did swear to endeavour the reformation of Religion in this Kingdom in worship c. according to the word of God and the example of the best reformed Churches a pretence fair and specious But acting as they did it had been much to our satisfaction had they pleased to produce one example of any Church best reformed which hath not a set form of Common prayer their darling Geneva hath hers approved by Mr. Calvin their beloved Belgia hath hers established by the late Synod at Dort yea their dear confederate Scotland hath hers and are any Churches in their reputation better reformed then these And administration of the Sacraments In the time of the old Testament nothing relating to their Sacraments either that of Circumcision or the Passover was executed either by the Priest or in the place dedicated to holy Assemblies the killing of the paschal Lamb onely excepted Deut. 16. 2. Chron. 35. 6. This notwithstanding certain forms they had for the administration of both For circumcision in the very act thereof the father of the childe usually said blessed be the Lord God who hath sanctified us by his precepts and hath commanded us that we should cause this childe to enter into the covenant of Abraham So for the Passover over the pascal Lamb they sung certain hymnes Lucas Burgensis and Groâ—ius perswade they were the Psalmes of David from 112. to the 119. In the first times of Christianity so far as Apostolick evidences teach Common Prayer never went alone without the celebration of the Eucharist then notified by breaking of Bread Act. 2. 42. 20 7. And though the form of consecrating these Elements be not there delivered yet Jerom Augustine and Gregory affirm it was by the dominical prayer and that our Lord gave order to his Apostles so to do and indeed no prayer was more apt for the service of that Sacrament especially if by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread spiritually mystical and supersubstantial be intended as many of the Fathers understood it As for the other Sacrament of Baptisme the Practice of those times being immersion and dipping and that of persons of full growth a River or pond was necessarily required and by consequence the place of holy meetings not capable of it And yet for all this even before Fonts or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diving Cisterns were brought to the Church set forms were ordained for the celebration thereof as appeareth manifestly enough by Tertullian Aquam aditurs ibidem sed aliquanto priâ—s in Ecclesia sub Antistitis manu contestamur nos renunciare diâ—â—olo c. i. e. being to step into the water there also what we formerly did in the Church the Priest laying his hand of Benediction upon us we declare that we forsake the Devil his pomps and Angels A thing so fit in the opinion of men not miscarried by byas as Calvin himself enforceth the use thereof with an Oportet Statam esse oportet Sacraementorum celebrationem Publicam item Precum formulam There is no other remedy an established form in celebrating the Sacraments there must be and so also of Common prayers And other rights and Ceremonies Besides Common prayer and Administration of the Sacraments there ever were other Divine offices for several occasions which in respect they were executed in the holy Assemblies were also thought covenient to have their prescript forms assigned them the Church conceiving it to be Christian prudence to leave little arbitrary in sacred exercises Of the Church of England 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word Church is not a name of separation and division but of unity and concord good reason therefore had the Apostle to decree that in it all things should be done decently and in order and order there cannot be where there is no unanimity And because it is impossible to devise one uniform order for the Catholick Church in point of ceremonies mens minds being as various as is the difference of climates therefore it hath been the Catholick practice for every national Church as it is cantonised from others to frame such models of services with rites and ceremonies appendant to them as best sute the temper and disposition of such as are to render obedience to them upon this account in the first and purest times the Churches of the East and West differed much in their Ecclesiastical customes and not onely so but even under the same Patriarchate many subordinate Churches took liberty to vary each from other and some time from the mother Church so the Church of Millain under St. Ambrose had offices differing from that of Rome and so had the Gallican Churches also in the dayes of Gregory the great who took so little offence thereat as he said In unâ fide nil officit Ecclesiae sanctae consuetudo diversa i. e. Provided the unity of faith be preserved customary differences do not put the holy Church to any detriment So then if the Church of England hath her set forms of sacred offices peculiar to herself she assumeth no greater priviledge then others have done before her And as she is in this particular vindicated from singularity so hath she proceeded with semblable prudence in enjoying one common form to all such as call her mother that she may appear to be all of a peace For the worship publickly performed and ni Parochial Assemblies is not to be reputed the worship peculiar of those Congregations but common to the whole National Church whereof they are limbs in which service the spirit of that mystical body being in her subordinate members as the soul in the natural tota in qualibet parte is exercised This service being then the service of the whole National Church why should she not strictly enjoyn to her several members the frame and model thereof lest any should in her name present to God a service she would not own and that the uniformity of her worship in her distinct members as more prevalent with the divine Majesty when all conspire in the same supplications so may argue and demonstrate the mutual and joynt communion all members have one with another An act for uniformity c. To what end a book of Common prayer if it be left arbitrary to use or not to use and arbitrary it is left where there is no penalty enjoyned upon non-conformists true it is ingenuous and obedient sons of the Church need no law to compel them to observe her orders they will obey freely enough of themselves but as meliores
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
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
mentioned in the Clementine constitution and which answereth in substance to our Prayer for the whole state of Christs Church for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Catholick Collect as it is stiled in the old Liturgies which was a prayer for the Catholick Church was essentially the same with ours in the Communion office and differed in fashion onely being rehearsed Litany wise Part of that prayer so far as may conduce to make good my Title or may declare the Alliance of that service with our Litany I shall here subjoyn and the rather because to my apprehension those ancient constitutions have not many parcells of farther extraction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us pray for the Church and for the people  Let us pray for the whole order of Bishops for all Presbyters for all Deacons and ministers of Christ and for the whole family of the Church that God would preserve and keep them  Let us pray for Kings and all in high places that under them being peaceably and quietly governed we may spend our dayes in all godlinesse and honesty  Let us pray for our brethren afflicted with sicknesse that the Lord would please to free them from their diseases and restore them in perfect health to his Church  Let us pray for those that sail by water or travail by land  Let us pray for those that are condemned to mines to banishment to imprisonment and bonds for the name of the Lord.  Let us pray for those that are oppressed  Let us pray for those that persecute us for the Lords sake that he would abate their rage and confound all their devices against us  Let us pray for all those that erre are deceived that God would bring them into the way of truth  Let us pray for all widdows orphaâ—s  Let us pray for seasonable temperate weather that we may receive the fruits of the Earth As for the so frequent repetition of Lord have mercy upon us In all probability Christianity did not devise it new but imitated elder patterns I mean that mode of the 136. Psalm where for his mercy endureth for ever is iterated no lesse then 27. times and which versicle was used Litany-wise that is returned by the people in the service of the Temple as is evident 1 Chron. 16. 41. 2 Chron 9. 13. The gesture proper to this service must be kneeling This is manifest by the Rubrick belonging to Commination where the Litany is appointed to be read after the accustomea manner implying thereby both the place and posture formerly used Now the accustomed place was the midst of the Church and the accustomed posture was kneeling for so was it appointed in the Queens Injunctions and in those of Edward the sixt the Priests shall kneel in the midst of the Church and sing or say plainly and distinctly the Litany Indeed what fitter posture can there be then kneeling Excellently saith St. Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is fit that he who applies himself to prayer should put on the outward garb and deportment as well as the inward minde of a supplicant what scheam sutes a supplicant better then lowly kneeling and can we kneel too low at such supplications as these The motions of the body ought to keep pace with the affections of the Soul when this is most transported with Zeal the members of the body must move at the same rate the higher the spirit soares in Prayer the lower falls the body When our Saviour prayed in the Garden his first posture was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling upon his knees Luk. 22. 41. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being brought to his agony and to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more ardently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cast himself prostrat upon his face Matth 26. 39. Now if the Litany be as certainly it is our most fervent resort to God fit it is it should be made in the most significant that is in the lowest posture of supplication As for the exceptions made against this Litany they are so few and so contemptible as I disdain to honour them with a reply and shall end in this true character of it That in all concernments so excellently is it contrived in accommodation to our general wants so full of Christian Rhetorick and pious Raptures as it justly deserves to be accounted a noble parcel of our Liturgy Nor can all the cavils of malevolent spirits ballance the honour it hath acquired abroad For Gilbertus Cognatus a German and Amanuensis to the famous Erasmus very neer an ICO years since under this title Litania veteris Ecclesiae the Litany of the Ancient Church presents us with a form precisely the same with ours as then established by Act of Parliament On Wednesdayes and Fridayes These were in the Primitive times dayes of Solemn assemblies in imitation of the Jewish practise I fast twice a week â—aid the Pharisee Luke 18. 11. and the Christians did disdain to be short of them in what might promote the honour of God The reason given why these two dayes were chosen is because on the one Wednesday Judas conspired to betray his Master and our Saviour Christ and on the other Friday he suffered death upon the Crosse. And this is that which Clemens Alexandrinus intendeth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. he knows the mystical sense of those dayes the fourth and the Parasceve and he is the first Greek Author wherein it occurreth unlesse we will resort to those constitutions of the Apostles recorded by Epiphanius whence he borroweth so much and to which in all probability he referreth where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles ordained that there should be sacred conventions on the Wednesdayes and Fridayes Nor was this observation peculiar to the Greek Church for Tertullian expresly mentions stationes Quartae sextae feriae the stations of the fourth and sixt day of the week The very nomination of these dayes may be enough against all contenders to decipher to us what this Ancient meant by stations viz. dayes of humiliation and the context of the place will not hear of any other construction where pleading hard for Montanus against the Catholick Church in the point of Fasts he appeals to her self whether the Apostles did ever yoke her to any such observances and whether the dayes she hath assigned for those intents were not of her arbitrary choice so that it being indisputably evident that the Father here intended dayes of humiliation I cannot think it probable though very learned men have so opined that the word should be capable elsewhere in this Author of a sense diametrically opposite or that it should import dayes of the highest Festivity and rejoycing For where he saith Similiter de stationum Diebus non putant plerique sacrificiorum orationibus interveniendum quod statio solvenda sit accepto corpore Domini Ergo
fulfil the same through Jesus Christ our Lord. The Epistle I beseech you therefore brethren Rom. 12. ver 1. unto ver 6. The Gospel The father and mother of Jesus Luk. 2. verse 41. unto the end The second Sunday after the Epiphany 1 B. Edw. 6. The fool hath said in his heart c. Psal. 14. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and everlasting God which â—ost govern all things in heaven and earth mercifully hear the supplications of thy people and graunt us thy peace all the dayes of our life The Epistle Seeing that we have divers gifts Rom. 12. ver 6. unto ver 16. The Gospel And the third day was there Joh. 2. verse 1. unto ver 12. The third Sunday after the Epiphany 1 B. of Edw. 6. Lord who shall dwell in thy tabernacle c. Psal. 15. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and everlasting God mercifully look upon our infirmities and in all our dangers and necessities stretch forth thy right hand to help and defend us through Christ our Lord. The Epistle Be not wise in your own opinions Rom. 12. verse 16. unto the end The Gospel When he was come down Matth. 8. verse 1. to verse 14. The fourth sunday after the Epipiphany 1. B. Edw. 6. Why do the Heathen so furiously rage together c. Psal. 2. Glory be to the father c. As it was in the begining c. The Collect. GOd which knowest us to be set in the midst of so many and great dangers that for mans â—railnesse we cannot alwayes stand uprightly grant to us the health of body and soul that all those things which we suffer for sinne by thy help we may well passe and overcome through Christ our Lord. The Epistle Let every soul submit himself Rom. 13. verse 1. unto ver 8. The Gospel And when he entred into a ship Mat. 8. verse 23. unto the end The fifth Sunday after the Epiphanie 1. B. of Edward 6. The Lord hear thee in the day of thy trouble c. Psal. 20. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee to keep thy Church and houshold continually in thy true religion that they which no leau only upon hope of thy heavenly grace may evermore be defended by thy mighty power through Christ our Lord. The Epistle Put upon you as the elect of God Colos. 3. verse 12. unto verse 18. The Gospel The kingdom of heaven Mat. 13. verse 24. unto ver 31. The 6. Sunday if there be so many shal have the Psalm Collect Epistle and Gospel that was upon the fift Sunday The Sunday called Septuagesima 1 B. of Edw. 6. The Lord is my Shepheard c. Psal. 23. Glory be to the Father c. As it was in the beginning c. The Collect. OLord we beseech thee favourably to hear the prayers of thy people that we which are justly punished for our offences may be mercifuly delivered by thy goodnesse for the glory of thy name through Jesus Christ our Saviour who liveth and reigneth world without end The Epistle Perceive ye not how that they which 1 Cor. 9. 24. ver 24. unto the end The Gospel The kingdom of heaven is like Mat. 20. verse 1. unto ver 17. The Sunday called Sexagesima 1 B. of Edw. 6. The earth is the Lord c. Psal. 24. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd God which seest that we put not our trust in anything that we do mercifully grant that by thy power we may be defended against all adversitie through Jesus Christ our Lord. The Epistle Ye suffer fooles gladly 2 Cor. 11. verse 19 unto ver 32. The Gospel When much people were gathered Lu. 8. verse 4. unto verse 16. The Sunday called Quinquagesima 1 B. of Edw. 6. Be thou my judge O Lord c. Psal. 26. Glory be to the Father c. As it was in the beginning c. The Collect. O Lord which doest teach us that all our doings without charity are nothing worth send thy holy ghost and powre into our hearts that most excellent gift of charity the very bond of peace and all vertues without the which whosoever liveth is counted dead before thee grant this for thy onely son Jesus Christs sake The Epistle Though I speak with tongues of men 1 Cor. 13. verse 1 unto the end The Gospel Jesus took unto him the twelve Mat. 4. verse 31. unto the end I. The first day of Lent 1 B. of Edw. 6. O Lord rebuke me not in thine indignation Psal. 6. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and everlasting God which 〈◊〉 nothing that thou hast 〈◊〉 and dost forgive the sinns of all them that be penitent create and make in us new conâ—ritâ— hearts that we worthily lamenting our sins and knowledging our wretchednesse way obtain of theâ— the God of all mercy perfect remission and forgivenesse through Jesus Christ. The Epistle Turn you unto me with Joel 2. verse 12. unto ver 18. The Gospel When ye fast be not sad Matth. 6. verse 16. unto ver 22. The first Sunday in Lent 1 B. of Edw. 6. Blessed is he whose unrighteousnesse is forgiven c. Psa. 32. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd which for our sake didst fast forty dayes and forty nights give us grace to use such abstinence that our flesh being subâ—tied to the spirit we may ever obey thy godly motions in righteousnesse and true holinesse to thy honour and glory which livest and raignest c. The Epistle We as helpers exhort you 2 Cor. 6. verse 1. unto verse 11. The Gospel Then was Jesus led away Luk. 18. verse 1. unto ver 12. The second Sunday in Lent 1 B. of Edw. 6. Out of the deep have I called c. Psal. 130. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which doest see that we have no power of our selves to help our selves keep thou us both outwardly in our bodies inwardly in our souls that we may be defended from all adversities which may happen to the body and from all evil thoughts which may assault and hurt the soul through Jesus Christ c. The Epistle We beseech you brethren 1 Thes. 4. verse 1. unto ver 9. The Gospel Jesus went thence Matth. 15. verse 21. unto verse 29. The Third Sunday in Lent 1 B. of Edw. 6. Give sentence with me O Lord c. Psal. 45. Glory be to the Father c. As it was in the beginning c. The Collect. WE beseech thee almighty God look upon the hearty desires of thy humble servants and stretch forth
the right hand of thy majestie to be our defence against all our enemies through Jesus Christ our Lord. The Epistle Be ye the followers of God Ephes. 5. verse 1. unto ver 15. The Gospel Jesus was casting out a devil Luk 11. verse 14. unto ver 26. The fourth Sunday in Lent 1 B. of Edw. 6. God is our hope and strength c. Psal. 46. Glory be to the Father c. As it was in the beginning c. The Collect. GRant we beseech thee almighty God that we which for our evil deeds are worthily punished by the comfort of thy grace may mercifully be relieved through our Lord Jesus Christ. The Epistle Tell me ye that desire to be under Gal. 4. verse 21. unto the end The Gospel Jesus departed over the sea John 6. verse 1. unto ver 15. The fift Sunday in Lent 1 B. of Edw. 6. Save me O God for thy name sake c. Psal. 54. Glory be to the Father c. As it was in the beginning c. The Collect. WE beseech thee almighty God mercifully to look upon thy people that by thy great goodnesse they may be governed and preserved evermore both in body and soul through Jesus Christ our Lord. The Epistle Christ being an high priest Hebr. 9. verse 11. unto verse 16. The Gospel Which of you can rebuke me of sin Joh. 8. verse 46. unto the end K. Sunday next before Easter 1. B. of Edw. 6. Hear my crying O God c. Psal. 61. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and everlasting God which of thy tender love towards man hast sent out Saviour Jesus Christ to take upon him out flesh and to suffer death upon the crosse that all mankinde should follow the example of his great humility mercifully grant that we both follow the example of his patiente and be made partakets of his resurrection through the same Jesus Christ our Lord. The Epistle Let the same minde be in you Phil. 2. verse 5. unto verse 11. The Gospel And it came to passe Matth. 26. verse 1. unto Chap. 27. ver 57. L. Munday before Easter The Epistle Who is this that cometh Esa. 63. verse 1. unto the end The Gospel After two dayes was Easter Mark 14. verse 1. unto the end Tuesday before Easter The Epistle The Lord God hath opened Esai 50. verse 5. unto the end The Gospel And anon in the dawning Mar. 15. verse 1. unto the end The Wednesday before Easter The Epistle For where a Testament is Hebr. 9. verse 16. unto the end The Gospel The feast of sweet bread Luke 22. verse 1. unto the end 1. B. of Edw. 6. at Evensong the first Lesson Lamentations 1. unto the end M. Thursday before Easter 1. B. of Edw. 6. at Mattens the first Lesson Lamentations 2. unto the end The Epistle This I warn you of 1 Cor. 11. verse 17. unto the end The Gospel The whole multitude of Luke 23. verse 1. unto the end 1. B. of Edw. 6. At Even-song the first Lesson Lamen 3. unto the end N. On Good Friday 1. B. of Edw. 6. At Mattens The first Lesson Gen. 22. unto the end The Collect. Almighty God we beseech thee gratiously to behold this thy family for the which our Lord Jesus Christ was contented to be betrated and given up into the hands of wicked men and to suffer death upon the crosse who siveth and raigneth c 1. B. of Edw. 6. My God my God look upon me c. Psal. 22. Glory be to the Father c. As it was in the beginning c. After the 2. Collects at the Communion shall be said these two Collects following ALmighty and everlasting God by whose spirit the whole body of the Church is governed and sanctified Receive our supplications prayers which we offer before thee for all estates of men in thy holy congregation that every member of the same in his vocation and ministry may truely and godlily serve thee through our Lord Jesus Christ. MErciful God who hast made all men and hatest nothing that thou hast made nor wouldest the death of a sinner but rather that he should be converted and live have mercy upon all Jews Turks Jufidels and Hereticks and take from them all ignorance hardnesse of heart and contempt of thy word And so fetch them home blessed Lord to thy flock that they may be saved among the remnant of the true Israelites and be made one fold under one shepheard Jesus Christ our Lord who liveth and taigneth c. The Epistle The law which hath Hebr. 10. verse 1. to verse 16. The Gospel When Jesus had spoken John 18. verse 1. unto the end of Chap. 19. 1. B. of Edw. 6. At Evening the first Lesson Esai 53. unto the end O. On Easter Eve 1 B. of Edw. 6. At Mattens the first Lesson Lamen 4. unto the end O Lord God of my salvation c. Psal. 88. Glory be to the Father c. As it was in the Beginning c. The Epistle It is better if the will of 1 Pet. 3. verse 17. unto the end The Gospel When the even was come Mat. 27. verse 57. unto the end P. Easter day At Morning prayer in stead of the Psalm O come let us c. These Anthems shall be sung or said CHrist rising again from the dead now dieth not Death from henceforth hath no power upon him For in that he died he died but once to put away sin but in that he liveth he liveth unto God And so likewise count your selves dead unto sin but living unto God in Christ Jesus our Lord. 1 B. of Edw. 6. Allelujah Allelujah CHrist is risen again the first fruits of them that sleep For seeing that by man came death by man also cometh the resurrection of the dead For as by Adam all men do die so by Christ all men shall be restored to life 1 B. of Edw. 6. The Priest Shew forth to all nations the glory of God Answer And among all people his wonderful works Let us pray O God who for our Redemption didst give thine onely begotten Son to the death of the crosse and by his glorious resurrection hast delivered us from the power of our enemy grant us so to die daily from sin that we may evermore live with him in the joy of his Resurrection through the same Jesus Christ our Lord Amen Proper Pfalms and Lessons at Mattins 2. The first Lesson Exod. 12. Psalm 57. to the end 111. The second Lesson Rom. 6. to the end At the first Communion Preserve me O God Psal. 16. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which through thy onely begotten Son Jesus Christ hast overcome death and opened to us the gate of everlasting life We humbly beseech thee that as by thy special grace preventing us thou doest put in our minds good desires so by thy
the onely God through Jesus Christ our Lord. The Epistle I thank my God alwayes 1 Cor. 1. verse 4. unto verse 9. The Gospel When the Pharisees had Mat. 22. verse 34. unto the end The ninteenth Sunday after Trinity 1. B. of Edw. 6. I call with my whole heart hear me O Lord c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. O God forasmuch as without thee we are not able to please thee Grant that the working of thy mercy may in all things direct and rule our hearts through Jesus Christ our Lord. The Epistle This I say and testifie through Ephes. 4. verse 17. unto the end The Gospel Jesus entred into a shi◠Matth. 9. verse 1. unto ver 9. The twentieth Sunday after Trinity 1. B. of Edw. 6. O consider mine adversity and deliver me c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and merciful God of thy bountiful goodnesse keep us from all things that may hurt us that we being ready both in body and soul may with free hearts accomplish those things that thou woulost have done through Jesus Christ our Lord. The Epistle Take heed therefore how ye walk Ephes. 5. verse 15. unto ver 22. The Gospel Jesus said unto his disciples Mat. 22. verse 1. unto ver 15. The xxi Sunday after Trinity 1 B. of Edw. 6. Princes have persecuted me without a cause c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. GRant we beseech thee merciful Lord to thy faithful people pardou and peace that they may be cleansed from all their sins and serve thee with a quiet minde through Jesus Christ our Lord. The Epistle My brethren be strong through Ephes. 6. verse 10. unto ver 21. The Gospel There was a certain ruler John 4. verse 16. unto the end The xxii Sunday after Trinity 1 B. of Edw. 6. Let my complaint come before thee c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee to keep thy houshold the Church in continual godlinesse that through thy protection it may be free from all adversities and devoutly given to serve thee in good works to the glory of thy name through Jesus Christ our Lord. The Epistle I thank my God with all Phil. 1. verse 3. unto verse 12. The Gospel Peter said unto Jesus Matth. 18. verse 21. unto the end The xxiii Sunday after Trinity 1 B. of Edw. 6. If the Lord himself had not been on our side c. Psal. 123. Glory be to the Father c. As it was in the beginning c. The Collect. GOD our refuge and strength which are the author of all goodnesse be ready to hear the devout prayers of the Church and grant that those things which we ask faithfully we may obtain effectually through Jesus Christ our Lord. The Epistle Brethren be followers together Phil. 3. verse 17. unto the end The Gospel Then the Pharisees went out Mat. 22. verse 15. unto verse 23. The xxiiii Sunday after Trinity 1 B. of Edw. 6. They that put their trust in the Lord c. Psal. 125. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee assoil thy people from their offences that through thy bountiful goodnesse we may be delivered from the bands of all those sins which by our frailty we have committed Grant this c. The Epistle We give thanks to God Colos. 1. verse 3. unto ver 13. The Gospel While Jesus spake unto Math. 9. verse 18. unto ver 27. The xxv Sunday after Trinity 1. B. of Edw. 6. Except the Lord build the house c. Psal. 127. Glory be to the Father c. As it was in the beginning c. The Collect. STir up we beseech thee O Lord the wills of thy faithful people that they plenteously bringing forth the fruit of good works may of thee be plenteously rewarded through Jesus Christ our Lord. Amen The Epistle Behold the time cometh Jer. 23. verse 3. unto ver 9. The Gospel When Jesus lift up his eyes John 6. verse 5. unto ver 15. Omitted in the 1 B. of Edw. 6. ¶ If there be any more Sundayes before Advent Sunday to supply the same shall be taken the service of some of those Sundayes that were omitted between the Epiphany and Septuagesima W. Saint Andrews day 1 B. of Edw. 6. Many times have they fought against me c. Psal. 129. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which didst give such grace unto thy holy apostle saint Andrew that he readily obeyed the calling of thy sou Jesus Christ and followed him without delay grant unto us all that we being called by thy holy word may forthwith give over our selves obediently to follow thy holy commandments through the same Jesus Christ our Lord. The Epistle If thou knowledge with thy Rom. 10. verse 9. unto the end The Gospel As Jesus walked by the Matth. 4. verse 18. unto verse 23. Saint Thomas the Apostle 1 B. of Edw. 6. Blessed are all they that fear the Lord c. Psal. 128. Glory be to the father c. As it was in the beginning c. The Collect. ALmighty everlasting God which for the more confirmation of the faith didst suffer the holy Apostle Thomas to be doubtful in thy sons resurrection grant us so perfectly and without all doubt to beleeve in thy son Jesus Christ that our faith in thy sight never be reproved hear us O Lord through the same Jesus Christ to whom with thee and the holy Ghost be all honour c. The Epistle Now ye are not strangers Ephes. 2. verse 19. unto the end The Gospel Thomas one of the twelve John 20. verse 24. unto the end X The conversion of St. Paul 1. B. of Edw. 6. at Mattens The second Lesson Acts 22 unto they heard him I will give thanks unto thee O Lord c. Psal. 138. Glory be to the Father c. As it was in the beginning c. The Collect. GOd which hast taught all the world through the preaching of thy blessed Apostle saint Paul grant we beseech thee that we which have his wonderful conversion in remembrance may follow and fulfil thy holy doctrine that he taught through Jesu Christ our Lord. The Epistle And Saul yet breathing out Act. 9. verse 1 unto ver 25. The Gospel Peter answered and said unto Matth. 19. verse 24. unto the end 1. B. of Edw. the 6. at Evensong The second Lesson Acts 26. unto the end Y. The purification of Saint Mary the Virgin 1 B. of Edw. 6. Behold now praise the Lord c. Psal. 134. Glory be to the Father c. As it was in the
body or in soul that the Almighty would send them the thing that is most profitable as well bodily as ghostly Also ye shall pray for all Pilgrims and Palmers that have taken the way to Rome to saint James of Jerusalem or to any other place that Almighty God may give them grace to go safe and to come safe and give us grace to have part of their prayers and they part of ours Also ye shall pray for the holy Crosse that is in possession and hands of unrightful people that God Almighty may send it into the hands of Christian people when it pleaseth him Furthermore I commit unto your devout prayers all women that be in our Ladies bonds that Almighty God may send them grace the child to receive the Sacrament of Baptisme and the mother purification Also ye shall pray for the good man and woman that this day giveth bread to make the holy-loaf and for all those that first began it and them that longest continue For these and for all true Christian people every man and woman say a Pater Noster and an Ave c. After this followeth a Prayer for all Christian Souls reckoning first Arch-Bishops and Bishops and especially Bishops of the Diocess then for all Curates c. then for all Kings and Queens c. then for all Benefactors to the Church then for the Souls in Purgatory especially for the Soul of N. whose Anniversary then is kept This was the form preceding the Reformation of it made by King Henry the eighth This King having once ejected the Popes usurped Authority used all possible Artifice to keep possession of his new-gained Power That by the whole â—lergy in Convocation that by Act of Parliament he was recognized Supream Head of the Church of England he thought it not enough But further ordered the Popes name to be utterly rased out so are the words of the Proclamation of all Prayers Orisons Rubrioks Canons of Mass Books and all other Books in the Churches and his memory never more to be remembred except to his contumely and reproach Accordingly also he caused this Form to be amended by omitting the Popes name with all his Relations by annexing the title of Supream head to himself and by contracting it into a narrower model But though this King corrected so much as served his own turn yet all the Popery of this form he did not reform but left the Prayer of the Dead remaining As for King Edward the sixth the form enjoyned by him was the same precisely with that of Henry the eighth That of Queen Elizabeth varieth for the better from both these Praying for being changed into Praysing God for the dead and with her form agreeth that in the 55 Canon of our Church almost to a syllable Before all Sermons Lectures and Homilies Preachers and Ministers shall move the People to joyn with them in Prayer in this form or to this effect as briefly as conveniently they may Ye shall pray for Christs holy Catholick Church that is for the whole Congregation of Christian People dispersed throughout the whole world and especially for the Churches of England Scotland and Ireland And herein I require you most especially to pray for the Kings most excellent Majesty our Soveraign Lord James King of England Scotland France and Ireland Defendor of the Faith and Supreme Governour in these his Realms and all other his Dominions and Countries over all persons in all causes aswell Ecclesiastical as Temporal Ye shall also pray for our gracious Queen Anne the Noble Prince Charles Frederick Prince Elector Palatine and the Lady Elizabeth his wife Ye shall also pray for the Ministers of Gods holy word and Sacraments aswel Arch-Bishops and Bishops as other Pastours and Curates Ye shall also pray for the Kings most honourable Councel and for all the Nobility and Magistrates of this Realm that all and every of these in their several Callings may serve truely and painfully to the glory of God and the edifying and well governing of his people remembring the account that they must make Also ye shall pray for the whole Commons of this Realm that they may live in true Faith and Fear of God in humble obedience to the King and brotherly charity one to another Finally let us praise God for all those which are departed out of this life in the Faith of Christ and pray unto God that we may have grace to direct our lives after their good example that this life ended We may be made partakers with them of the glorious Resurrection in the life Everlasting Alwayes concluding with the Lords prayer Having beheld the Reformation of the form it will not be amisse to look into the practise This upon my best inquiry all along the dayes of Edward the 6. and Queen Elizabeth is exhibited by onely six Authors Two Arch-Bishops Parker and Sands Four Bishops Gardner Latimer Jewel and Andrews In all these I observe it interveneth betwixt the Text delivered and the Sermon Arch-Bishop Parker onely excepted who concludeth his Sermon with it I observe also in them all that it is terminated in the Lords Prayer or Pater Noster for which reason it was stiled Bidding of Beades Beads and Pater Nosters being then relatives Lastly I observe in every of them some variation more or lesse as occasion is administred not onely from the precise words but even contents of this form And from hence I infer that the Injunctions both of Edw. the 6. and Queen Elizabeth being framed before any reformed Liturgie was by Law established did not bind Preachers so strictly to the precise words of that form when the service was rendred in English as when in Latin for it is not presumable those eminent men would have assumed such a liberty to vary the expression and enlarge in some other matters had not they understood the Churches dispensation therein But there were afterward some overforward to abuse this Liberty and minding the interest of their owne Principles took the boldnesse to omit the main who could be content to pray for James King of England France and Ireland defender of the faith but as for supreme Governor in all causes and over all Persons as well Ecclesiastcal as Civil they passed that over in silence as that very King hath it who thereupon re-inforced the form by the Canon afore specified As for the late practical change of Exhortation Let us pray into Invocation we pray In my weak apprehension it is but the very same in effect and operation and neither to be justly quarrelled at especially when the Lords Prayer which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summarily comprehendeth all we can ask is the close to both Having discoursed the practise of our own Church it will not be amisse to examine that of the Primitive Church and the rather because many have been of that opinion that no prayer before the Sermon was used in those times Counter to which several Authorities may be opposed
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
sin we have an advocate with the father Jesus Christ the righteous and he is the propiciation for our sins After which the Minister shall proceed saying Lift up your hearts Answer We life them up unto the Lord. Minister Let us give thanks unto our Lord God Answer It is meet and right so to do Minister It is very meet right and our bounden duty that we should at all times and in all places give thanks unto thee O Lord holy father almighty everlasting God Here shall follow the proper preface according to the time if there be any specially appointed Or else immediately shall follow Therefore with angels c. Proper Prefaces Upon Christmas day and seven dayes after BEcause thou didest give Jesus Christ thine onely son to be born as this day for us who by the operation of the holy Ghost was made very man of the substance of virgin Mary his mother and that without spot of sin to make us clean from all sin Therefore with c. Upon Easter day and seven dayes after BUt thiefly are we bound to praise thee for the glorious resurrection of thy son Jesus Christ our Lord for he is the very Pascal Lamb which was offered for us and hath taken away the sin of the world who by his death hath destroyed death and by his rising to life again hath restored to us everlasting life Therefore with c. Upon the Ascention day and seven dayes after THrough thy most dearly beloved son Jesus Christ our Lord who after his most glorious resurrection manifestly appeared to all his Apostles and in their sight ascended up into heaven to prepare a place for us that where he is thither might we also ascend and reign with him in glory Therefore with angels c. Upon Whitsunday and six dayes after THrough Jesus Christ our Lord according to whose most true promise the holy ghost came down this day from heaven with a sodain great sound as it had been a mighty winde in the likenesse of fiery tongues lighting upon the apostles to teach them and to lead them to all truth giving them both the gift of divers languages and also boldnesse with servent zeal constantly to preach the Gospell unto all nations whereby we are brought out of darknesse and errour into clear light and true knowledge of thee and of thy son Jesus Christ. Therefore with c. Upon the Feast of Trinity onely IT is very meet right and our bounden duty that we should at all times and in all places give thanks to thee O Lord almighty and everlasting God which art one God one Lord not one onely person but three persons in one substance For that which we beleeve of the glory of the father the same we beleeve of the son and of the holy Ghost without any difference or inequality Therefore with c. After which prefaces shall follow immediately THerefore with angels and archangels and with all the company of heaven we laude and magnifie thy glorious name evermore praysing thee and saying Holy holy holy Lord God of hosts Heaven and earth are full of thy glory glory be to thee O Lord most high Then shall the Minister 1 B. of Edw. 6. turning himself to Gods boord kneel down and kneeling down at Gods boord say in the name of all them that shall receive the Communion this Scot. Lit. Collect of humble accesse to the holy Communion as followeth prayer following WE do not presume to come to this thy table O merciful Lord trusting in our own righteousnesse but in thy manifold and great mercies We be not worthy so much as to gather up the crumbes under thy table But thou art the same Lord whose property is alwayes to have mercy Grant us therefore gratious Lord so to eat the flesh of thy dear son Jesus Christ and to drink his blood that our sinfull bodies may be made clean by his body and our souls washed through his most precious blood and that we may evermore dwell in him and he in us Amen Common Prayer Scot. Lit. Then the Minister standing up shall say as followeth Then the Presbyter standing up shall say the prayer of consecration as followeth but then during the time of Consecration he shall stand at such a part of the holy Table where he may with the more ease and decency use both his hands ALmighty God our heavenly Father which of thy tender mercy didst give thine onely son Jesus Christ to suffer death upon the crosse for our Redemption who made there by his one oblation of himself once offered a full perfect and sufficient sacrifice oblation and satisfaction for the sins of the whole world and did institute and in his holy Gospel commandus to continue a perpetual memory of that his precious death until his coming again Hear us O merciful Father we beseech thee Scot. Lit. 1 B. of Edw. 6. And of thy almighty goodnesse vouchsafe so to blesse and sanctifie with thy word and holy Spirit these thy gifts and creatures of bread and wine that they may be unto us the body and blood of thy most dearly beloved Son so that we receiving them according c. And with thy holy spirit and word vouchsafe to blesse and sanctifie these thy creatures and gifts of bread and wine that they may be unto us the body and blood of thy most dearly beloved Son Jesus Christ who in the same night that he was c. And grant that we receiving these thy creatures of bread and wine according to thy son our Saviour Jesus Christs holy institution in remembrance of his death and passion may be partakers of his most blessed body and blood who in the same night that he was betrayed took bread and when he had given thanks he broke it and gave it to his disciples saying K Take eat this is my body which is given for you do this in remembrance of me Likewise after supper he took the Cup and when he had given thanks he gave it to them saying Drink ye all of this for this is my blood of the new Testament which is shed for you and for many for remission of sinnes do this as â—â—t as you shall drink it in remembrance of me Scot. Lit. 1 B. of Edw. 6. At these words took bread that Presbyter that officiates is to take the patten in his hand Here the Priest must take the bread into his hands At these words took the cup he is to take the chalice in his hand and lay his hand upon so much be it in the chalice or slaggon as he intends to consecrate Here the Priest shall take the cup into his hands Scot. Lit. 1 B. of Edw. 6. Immediately after shall be said this memorial or Prayer of Oblation as followeth These words before rehearsed are to be said turning still to the Altar without any elevation or shewing the Sacrament to the people Wherefore O Lord and heavenly Father according to the institution of
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
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
〈◊〉 〈◊〉 because the understandings of ihose who are chatcchised antecedent to it are enlightened Secondly because it is our first entrance into Christianity for as many as are baptised into Christ do put on Christ Gal. 2. v. 27. And Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that supereminent light which lighteneth every man that cometh into the world those especially which are born again by Baptisme he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same to the intellect that the sun is to the sense Thirdly because Satan the Prince of darknesse was then usually by exorcisme driven out of the party baptized to make room for Christ for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the egresse of vice is virtues ingresse So the expelling of Satan is the admittance of Christ. Now all such as were Idolaters and worshipt false gods were supposed to be under the dominion of Satan and in a qualified sense as energumeni possest with unclean spirits and therefore it was expedient thought they should be dispossest by Exorcism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather as Clemens Alexandrinus more correctly omitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before we believed in the true God the Tabernacles of our hearts were impure and weak in truth the very habitation of devils saith Barnabas Much to the same purpose St. Augustine Exorcizatus es ut a potestate erutus tenebrarum transferreris in regnum Christi Therefore art thou exorcised that thou maist be translated from the power of darkness into the Kingdom of Christ Again as Satan by this matriculation and admission into the pale of Christs Church was expelled so was he by excommunication let in again such as lost their interest in that holy Society either through Doctrinal or Moral Apostacy being said to be delivered up to Satan Why it is called the Laver of Regeneration may seem a great Question Mr. Selden and Dr. Hamond build the whole fabrick of Baptism on the customary Baptism among the Jews as upon a Basis. This Jewish Baptism they make parallel with that of Christians in three particulars First it was say they a rite of initiating both Originall natural Jews and Proselites in the Covenant so is ours a Ceremony of admission into Christianity Secondly It was never to be iterated so is ours Thirdly That the Jews had their Triumviri which did promise and profess for Infants and we have our Sponsores answering them Now all this admitted for truth speaks pertinently to the Laver not so fully to the regeneration as something else whereof I shall take notice by and by I say this admitted for truth whereof just doubt may be made My reason is because the authorities these learned men rest upon are onely the Talmud and Talmudical Doctors But the eldest of the Talmuds being accounted near five hundred years junior to our Saviours birth and the other above and both being stuft with matters so palpably fabulous as Josephus in the account of a learned Bishop is preferred before them all these things considered and withall that in Josephus there is not the least sillable taking notice of any such Baptism which so faithfull an Historian would certainly not have omitted had it existed in his time As also that as profound a silence is there in his contemporary Philo who hath so often and unavoidable occasion to mention it Now these two eminent Authors Jews both and of the same Saeculum with our Saviour standing thus mute in a matter of so univetsall practice as is pretended and so considerable remarque make it a very disputable case whether there was any such custom in our Saviour's time And though for matter of fact it be urged by those Learned men that it was so commonly taken notice of among the Jews that John 3. v. 10. Christ wonders at Nicodemus his ignorance that he understood it not To this it may be replied that Christ might well enough wonder at Nicodemus his ignorance without the hypothesis or supposition of any such rite considering that the Prophets Isajah Jeremiah and Ezekiel had declared what regeneration there should be in the daies of the Messias whereof so great a Doctor as Nicodemus should not have been ignorant This with the famous Grotius I take to be the meaning of Christ's Expostulation But prove the custom as it may or as they would have it that there really was such a custom amongst the Jews yet may it still be questioned whether Baptism were founded upon it by our Saviour in its primary institution Not that I doubt of his accomodation of his own practice to several usages of theirs But because I perceive the Learned Doctor acknowledgeth the Jewish custom it self to be founded upon another viz. that of washing of New-born babes Now if the Jewish custom was but derivative from that why might not our Saviour resort in this particular consideration to the fountain it self rather than follow a transcript of it especially considering that the Original Example would better sute his purpose than the after draught And to that custom of washing New-born babes Mr. Mead another very Learned man hath applied it Indeed the Analogy and conformity between Christian Baptism and that custom is more concinne and proper both in relation to the Laver and also to Regeneration In relation to the Laver because as the Laver or elemental water doth wash away and clense our bodies of filth contracted so doth the Mystical washing of the Holy Ghost purg our souls from all former pollution In relation to Regeneration for as it is at our Generation so is it in our Regeneration At our Generation or Birth when we were born men we were washed so are we when we are born Christians and washed from a pollution exactly agreeable also When we were born we were washed from the pollution we contracted from our Parents wombe when we are new-born we are washed by Baptism from that Original sin which is derived to us from our first Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our new birth by Baptism doth cut off that film of corruption we contract form our natural birth Nazianzen So that the case is clear as we are washed at our natural birth so are we at our spiritual In the first there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting of the filth of the flesh 1 Pet. 3. 21. So is there in the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the laying off the Old man Ephes. 4. 22. And a total clensing of the soul from all impurity contracted and derived from him And though this Analogy proceedeth most regularly in the Baptizing of Infants who are onely charged with onely Original sin yet doth it hold also in persons adult whom our Saviour directs the same way to heaven viz. by becomming as little children that is by purging our souls from the stain of actual transgressions and making our selues thereby as innocent as those tender babes and this is done by another Laver of Regeneration
work thou and thy son and thy daughter thy man-servant and thy maid-servant thy cattle and the stranger that is within thy gates for in six dayes the Lord made heaven and earth and the sea and all that in them is and rested the seventh day Wherefore the Lord blessed the seventh day and halowedit v. Honour thy father and thy mother that thy dayes may be long in the land which the Lord thy God giveth thee vi Thou shalt do no murder vii Thou shalt not commit adultry viii Thou shalt not steal ix Thou shalt not bear false witnesse against thy neighbour x. Thou shalt not covet thy neighbous house thou shalt not covet thy neighbours wife nor his servant nor his maid nor his Ox nor his Asse nor any thing that is his Question What doest thou chiefly learn by these Commandments Answer I learn two things My duty towards God and my duty towards my neighbour Question What is thy duty towards God Answer My duty towards God is to beleeve in him to fear him and to love him with all my heart with all my minde with all my soul and with all my strength To worship him To give him thanks To put my whole trust in him To call upon him To honour his holy name and his word and to serve him truly all the dayes of my life Question What is thy duty towards thy neighbour Answer My duty towards my neighbour is to love him as my self and to do to all men as I would they should do unto me To love honour and succour my father and mother To honour and obey the King and his Ministers To submit my self to all my governours teachers spiritual Pastours and Masters To order my self lowly and reverently to all my betters To hurt no body by word nor deed To be true and just in all my dealing To bear no malice nor hatred in my heart To keep my hands from picking and stealing and my tongue from evil speaking lying and slaudring To keep my body in temperance sobernesse and chastity Not to cover nor desire other mens goods But learn and labour truely to get mine own living and to do my duty in that state of life unto which it shall please God to call me Question My good childe know this that thou art not able to do these things of thy self nor to walk in the commandments of God and to serve him without his special grace which thou must learn at all times to call for by diligent prayer Let me hear therefore if thou canst say the Lords prayer Answer OUr Father which art in heaven hallowed be thy name Thy kingdom come Thy will be done in earth as it is in heaven Give us this day our dayly bread And forgive us our trespasses as we forgive them that trespasse against us And lead us not into temptation but deliver us from evil Amen Question What desirest thou of God in this prayer Answer I desire my Lord God our heavenly father who is the giver of all goodnesse to send his grace unto me and to all people that we may worship him serve him and obey him as we ought to do And I pray unto God that he will send us all things that be needful both for our souls and bodies And that he will be merciful unto us and forgive us our sins and that it will please him to save and defend us in all dangers ghostly and bodily And that he will keep us from sin and wickednesse and from our ghostly enemy and from everlasting death And this I trust he will do of his mercy and goodnesse through our Lord Jesu Christ. And therefore I say Amen So â—e it Question HOw many Sacraments hath Christ ordeined in his Church Answer Two onely as generally necessary to salvation that is to say Baptisme and the supper of the Lord. Question What meanest thou by this word Sacrament Answer I mean an outward and visible signe of an inward and spiritual grace given unto us ordeined by Christ himself as a means whereby we receive the same and a pledge to assure us thereof Question How many parts are there in a Sacrament Answer Two the Outward visible signe and the inward Spiritual Grace Question What is the Outward visible signe or form in baptisme Answer Water wherein the person baptised is dipped or sprinkled with it in the name of the Father and of the Son and of the holy Ghost Question What is the inward and spiritual Grace Answer A death unto sin and a new birth unto righteousnesse For being by Nature born in sin and the children of wrath we are hereby made the children of Grace Question What is required of persons to be baptised Answer Repentance whereby they forsake sin and faith whereby they stedfastly beleeve the promises of God made to them in that Sacrament Question Why then are Infants baptised when by reason of their tender age they cannot perform them Answer Yes they do perform them by their Suerties who promise and vow them both in their names which when they come to age themselves are bound to perform Question Why was the Sacrament of the Lords supper ordeined Answer For the Continual remembrance of the Sacrifice of the death of Christ and the benefits which we receive thereby Question What is the outward part or signe of the Lords Supper Answer Bread and Wine which the Lord hath commanded to be received Question What is the inward part or thing signified Answer The body and Blood of Christ which are verily and indeed taken and received of the faithful in the Lords Supper Question What are the benefits whereof we are partakers thereby Answer The strengthening and refreshing of our souls by the body and blood of Christ as our bodies are by the bread and wine Question What is required of them which come to the Lords Supper Answer To examine themselves whether they repent them truely of their former sins stedfastly purposing to lead a new life have a lively faith in Gods mercy through Christ with a thankful remembrance of his death and be in Charity with all men So soon as the children can say in their mother tongue the articles of the faith the Lords prayer the ten Commandments and also can answer to such questions of this short Catechisme as the Bishop or such as he shall appoint shall by his discretion appose them in then shall they be brought to the Byshop by one that shall be his Godfather or Godmother that every childe may have a witnesse of his Confirmation And the Bishop shall confirm them on this wise Confirmation Or D laying on of hands Our help is in the name of the Lord.  Answer  Which hath made both heaven and earth  Minister  Blessed is the name of the Lord.  Answer  Henceforth world without end 1 B. of Edw. 6. Minster Minister Lord hear our prayer The Lord be with you Answer Answer And let our cry come unto thee
O God let all the people prayse thee Then shall the earth bring forth her increase and God even our God shall give us his blessing God shall blesse us and all the ends of the world shall fear him Glory be the Father and to the Son c. As it was in the beginning is now c. The Psalm ended and the man and the woman kneeling afore the Lords table the Minister standing at the 1 B. of Edw. 6. Altar table and turning his face toward them shall say Lord have mercy upon us Answer Christ have mercy upon us Minister Lord have mercy upon us Our Father which are in heaven c. And led us not into temptation Answer But deliver us from evil Amen Minister O Lord save thy servant and thy handmaid Answer Which put their trust in thee Minister O Lord send them help from thy holy place Answer And evermore defend them Minister Be unto them a tower of strength Answer From the face of their enemy Minister O Lord hear our prayer Answer And let our cry come unto thee Minister O God of Abraham God of Isaac God of Jacob blesse these thy servants and sow the seed of eternal life in their mindes that whatsoever in thy holy word they shall profitably learn they may indeed fulfil the same Look O Lord mercifully upon them from heaven and blesse them And as thou didst send thy blessing upon Abraham and Sarah to their great comfort so vouchsafe to send thy blessing upon these thy servants that they obeying thy will and alway being in safety under thy protection may avide in thy love unto their lives end through Jesu Christ our Lord Amen Omitted This prayer next following shall be omitted where the woman is in Bucer past childe birth O Mercifull Lord and heavenly father by whose gratious gift mankinde is increased we beseech thee assist with thy blessing these two persons that they may both be fruitful in procreation of children and also live together so long in Godly love and honesty that they may see their childrens children unto the third and fourth generation unto thy praise and honour through Jesus Christ our Lord Amen O God which by thy mighty power hast made all things of naught which also after other things set in order didst appoint that out of man created after thine own image and similitude woman should take her beginning and knitting them together didst teach that it should never be lawful to put a sunder those wham thou by matrimony hadst made one O God which hast consecrated the state of matrimony to such an excellent mystery that in it is signified and represented the spiritual marriage and unity betwixt Christ and his Church look mercifully upon these thy servants that both this man may love his wife according to thy word as Christ did love his spouse the Church who gave himself for it loving and cherishing it even as his own flesh and also that this woman may be loving and amiable to her husband as Rachel wise as Rebecca faithful and obedient as Sarah and in all quietnesse sobriety and peace be a follower of holy and Godly matrons O Lord blesse them both and grant them to inherit thy everlasting kingdome through Jesus Christ our Lord Amen Then shall the Minister say ALmighty God which at the beginning did create our first parents Adam and Eve and did sanctifie and joyn them together in mariage poure upon you the riches of his grace sanctifie and 1 B. of Edw. 6. †blesse you that ye may please hun both in body and soul and live together in holy love unto your lives end Amen Then shall begin the Communion and after the Gospel shall be said a Sermon wherein ordinarily so oft as there is any mariage the Office of man and wife shall be declared according to holy Scripture Or if there be no Sermon the Minister shall read this that followeth AL ye which be married or which intend to take the holy estate of Matrimony upon you here what holy Scripture doth say as touching the duty of husbands toward their wives and wives toward their husbands Saint Paul in his Epistle to the Ephesians the fift Chapter doth give this commandment to all married men ye husbands love your wives even as Christ loved the Church and hath given himself for it to sanctifie it purging it in the fountain of water through the word that he might make it unto himself a glorious congregation not having spot or wrinckle or any such thing but that it should be holy and blamlesse So men are bound to love their own wives as their own bodies He that loveth his own wife loveth himself For never did any man hate his own flesh but nourisheth and cherisheth it even as the Lord doth the congregation For we are members of his body of his flesh and of his bones For this cause shall a man leave father and mother and shall be joyned unto his wife and they two shall be one flesh This mystery is great but I speak of Christ and of the congregation Neverthelesse let every one of you so love his own wife even as him self Likewise the same saint Paul writing to the Colossians speaketh thus to all men that be married Ye men love your wives and be not bitter unto them Hear also what Saint Peter the Apostle of Christ which was himself a married man saith unto all men that are married ye husbands dwell with your wives according to knowledge giving honour unto the wife as unto the weaker vessel and as heires together of the grace of life so that your prayers be not hindred Hitherto ye have heard the duty of the husband toward the wife Now likewise ye wives hear and learn your duty towards your husbands even as it is plainly set forth in holy scripture SAint Paul in the forenamed Epistle to the Ephesians teacheth you thus Ye women submit your selves unto your husbands as unto the Lord for the husband is the wives head even as Christ is the head of the Church And he also is the saviour of the whole body Therefore as the Church and congregation is subject unto Christ so likewise let the wives be also in subjection unto their own husbands in all things And again he saith let the wife reverence her husband And in his epistle to the Colossians saint Paul giveth you this short Lesson Ye wives submit your selves unto your own husbands as it is convenient in the Lord. Saint Peter doth also instruct you very godly thus saying Let wives be subject to their own husbands so that if any obey not the word they may be won without the word by the conversation of the wives while they behold your chast conversation coupled with fear Whose apparel let it not be outward with braided haire and trimming about with Gold either in puting on of gorgeous apparel but let the hid man which is in the heart be without all
his executors These words before rehearsed may be said before the Minister begin his Prayer as he shall see cause R The Minister may not forget nor omit to move the sick person and that most instantly to liberality toward the poor S Here shall the sick person make a special confession if he feel his conscience troubled with any weighty matter After which confession the Minister shall absolve him after this sort 1 B. of Edw. 6. and the same form of Absolution shall be used in all private confessions OUr Lord Jesus Christ who hath left power to his Church to absolve all sinners which truly repent and believe in him of his great mercy forgive thee thine offences and by his authority committed to me I absolve thee from all thy sins In the name of the Father and of the Son and of the holy Ghost Amen And then the Minister shall say the Collect following Let us pray O Most merciful God which according to the multitude of thy mercies doest so put away the sins of those which truly repent that thou remembrest them no more open thine eye of mercy upon this thy servant who most earnestly desireth pardon and forgiveness Renue in him most loving Father whatsoever hath been decayed by the fraud and malice of the devil or by his own carnal will and frailness preserve and continue this sick member in the unity of thy Church consider his contrition accept his tears asswage his pain as shal be seen to thee most expedient for him And forasmuch as he putteth his full trust onely in thy mercy impute not to him his former sins but take him unto thy favor through the merits of thy most dearly beloved Son Jesus Christ Amen Then the Minister shall say this Psalm In thee O Lord have I put my trust Glory be to the Father and to the Son c. As it was in the beginning is now c. Adding this 1 B of Edw. 6. Adding this Anthem O Saviour of the World save us which by thy crosse and pretious blood hast redeemed us help us we beseech thee O God Then shall the Minister say THE almighty Lord which is a most strong tower to all them that put their trust in him to whom all things in heaven in earth and under the earth do bow and obey be now and evermore thy defence and make thee know and feel that there is none other name under heaven given to man in whom and through whom thou mapest receive health and salvation but onely the name of our Lord Jesus Christ Amen 1 B. of Edw. 6. If the sick person desire to be T anointed then shall the Priest anoint him upon the fore head or brest onely making the signe of the crosse saying thus As with this visible oyl thy body outwardly is anointed so our heavenly father Almighty God grant of his infinite goodnesse that thy soul inwardly may be anointed with the holy ghost who is the spirit of all strength comfort reliefe and gladnesse And vouchsafe for his great mercy if it be his blessed will to restore unto thee thy bodily health and strength to serve him and send thee release of all thy pains troubles and diseases both in body and minde And howloever his goodnesse by his divine and unsearchable providence shall dispose of thee we his unworthy Ministers and servants humbly beseech the eternal Majesty to do with thee according to the multitude of his innumerable mercies and to pardon thee all thy sins and offences committed by all thy bodily sences passions and carnal affections who also vouchsafe mercifully to grant unto thee ghostly strength by his holy spirit to withstand and overcome all temptations and assaults of thine adversary that in no wise he prevail against thee but that thou mayest have perfect victory and triumph against the Devil sin and death through Christ our Lord who by his death hath overcome the Prince of death and with the Father and the holy Ghost evermore liveth and reigneth God world without end Amen How long wilt thou forget me Lord. c. Glory be to the Father c. As it was in the beginning c. Edition Lat. Buceri Si videtur commodum dicatur etiam hic Psalmus pro usitata ante haec tempora unctione usque quâ— Domine c. V The Communion of the sick FOR as much as all mortal men be subject to many sodain perils diseases and sicknesses and ever uncertain what time they shall depart out of this life Therefore to the intent they may be alwayes in a readinesse to dye whensoever it shall please almighty God to call them the Curates shall diligently from time to time but specially in the plague time exhort their Parishioners to the oft receiving in the Church of the holy Communion of the body and blood of our Saviour Christ which if they do they shall have no cause in their sodain visitation to be unquiet for lack of the same But if the sick person be not able to come to the Church and yet is desirous to receive the Communion in his house then he must give knowledge over night or else early in the morning to the Curate signifying also how many be appointed to Communicate with him 1 B. of Edw. 6. And if the same day there be a celebration of the holy Communion in the Church W then shall the Priest reserve at the open Communion so much of the Sacrament of the Body and Blood as shall serve the sick person and so many as shall Communicate with him if there be any And so soon as conveniently he may after the Communion ended in the Church shall go and Minister the same first to those that are appointed to Communicate with the sick if there be any and last of all to the sick person himself But before the Curate distribute the holy Communion the appointed general Confession must be made in the name of the Communicants the Curate adding the Absolution with the Comfortable sentences of Scripture following in the open Communion and after the Communion ended the Collect. Almighty and and everliving God we most hartily thank thee c. But if the day be not appointed for the open Communion in the Church then upon convenient warning given the Curate shall come and visit the sick Person afore-noon Common Prayer 1 B. of Edw. 6. And having a convenient Place in the sick mans house where the Curate may reverently Minister and a good number to receive the Communion with the sick person with all things necessary for the same he shall there minister the holy Communion And having a convenient place in the sick mans house where he may reverently celebrate with all things necessary for the same and not being otherwise letted with the Bublick service or any other just impediment he shall there celebrate the holy Communion after such form and sort as hereafter is appointed The celebration of the holy Communion for the sick
mighty working whereby he is able to subdue all things to himself I commend this soul to God the Father Almighty and thy Body to the ground c. Then shall be said or sung I Heard a voyce from Heaven saying unto me Write from henceforth Blessed are the dead which die in the Lord Even so saith the Spirit that they rest from their labors 1 B. of Edw. 6. Let us pray WE commend into thy hands of mercy most merciful Father the soul of this our Brother departed N. And his body we commit to the Earth beseeching thine infinite goodness to give us grace to live in thy fear and love and to die in thy favor that when the Judgement shall come which thou hast committed to thy well-beloved Son both this our Brother and we may be found acceptable in thy sight and receive that blessing which thy well-beloved Son shall then pronounce to all that love and fear thee saying Come ye blessed Children of my Father Receive the Kingdom prepared for you before the beginning of the world Grant this merciful Eather for the Honor of Jesus Christ our onely Saviour Mediator and Advocate Amen This Prayer shall also be added ALmighty God we give thee hearty thanks for this thy servant whom thou hast delivered from the miseries of this wretched world from the body of death and all temptation And as we trust hast brought his soul which he committed into thy holy hands into sure consolation and rest Grant we beseech thee that at the day of Judgement his soul and all the souls of the elect departed out of this life may with us and we with them fully receive thy promises and be made perfect altogether through the glorious resurrection of thy Son Jesus Christ our Lord. These Psalms with other suffrages following are to be said in the Church either before or after the burial of the Corps I am well pleased that the Lord c. Psal. 116. Glory to the Father c. As it was in the beginning c. Praise the Lord O my soul c. Psalm 146. Glory to the Father c. As it was in the beginning c. omitted by Bucer O Lord thou hast searched me out c. Psalm 139. Glory be to the Father c. As it was in the beginning c. Then shall follow this Lesson taken out of the 15 Chapter to the Corinthians the first Epistle CHrist is risen from the dead and become the first fruits of them that slept For by a man came death and by a man came the resurrection of the dead For as by Adam all die even so by Christ shall all be made alive but every man in his own order The first is Christ then they that are Christs at his coming Then cometh the end when he hath delivered up the kingdom to God the Father when he hath put down all rule and all authority and power For he must reign till he have put all his enemies under his feet The last enemy that shall be destroyed is death For he hath put all things under his feet But when he saith All things are put under him it is manifest that he is excepted which did put all things under him When all things are subdued unto him then shall the son also himself be subject unto him that put all things under him that God may be all in all Else what do they which are baptized over the dead if the dead rise not at all Why are they then baptized over them yea and why stand we alway then in jeopardy By our rejoycing which I have in Christ Jesu our Lord I die daily That I have fought with beasts at Ephesus after the maner of men what advantageth it me if the dead rise not again Let us eat and drink for to morrow we shall die Be not ye deceived evil words corrupt good maners Awake truly out of sleep and sin not For some have not the knowledge of God I speak this to your shame But some man will say How arise the dead With what body shall they come Thou fool that which thou sowest is not quickned except it die And what sowest thou thou sowest not that body that shall be but bare corn as of wheat or some other But God giveth it a body at his pleasure to every seed his own body All flesh is not one maner of flesh but there is one maner of flesh of men another maner of flesh of beasts another of fishes another of birds There are also celestial bodies and there are bodies terrestrial But the glory of the celestial is one and the glory of the terrestrial is another There is one maner glory of the sun another glory of the moon and another glory of the stars For one star differeth from another in glory So is the resurrection of the dead It is sown in corruption it riseth again in incorruption it is sown in dishonor it riseth again in honor it is sown in weakness it riseth again in power it is sown a natural body it riseth again a spiritual body There is a natural body and there is a spiritual body as it is also written The first man Adam was made a liâ—ing soul and the last Adam was made a quickning spirit Howbeit that is not first which is spiritual but that which is natural and then that which is spiritual The first man is of the earth earthy The second man is the Lord from Heaven heavenly As is the earthy such are they that be earthy And as is the heavenly such are they that are heavenly And as we have born the image of the earthy so shall we bear the image of the heavenly This say I brethren that flesh and blood cannot inherit the kingdom of God neither doth corruption inherit incorruption Behold I shew you a mystery We shall not all sleep but we shall be changed and that in a moment in the twinckling of an eye by the last trump For the trump shall blow and the dead shall rise incorruptible and we shall be changed For this corruptible must put on incorruption and this mortal must put on immortality When this corruptible hath put on incorruption and this mortal hath put on immortality then shall be brought to pass the saying that is written Death is swallowen up Into victory Death where is thy sting Hell where is thy victory The sting of death is sin and the strength of sin is the law but thanks be unto God which hath given us victory through our Lord Jesus Christ. Therefore my dear brethren be ye stedfast and unmoveable always rich in the work of the Lord forasmuch as ye know how that your labor is not in vain in the Lord. The Lesson ended the Minister shall say Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Our Father c. And leav us not c. Answer But deliver us from evil Amen 1 B. of Edw. 6. Priest Enter
not O Lord into Judgement with thy servant Answer For in thy sight no living creature shall be justified Priest From the gates of hell Answer Deliver their souls O Lord. Priest I believe to see the goodness of the Lord. Answer In the land of the living Priest O Lord graciously hear my Prayer Answer And let my cry come unto thee Let us pray O Lord with whom do live the Spirits of them that be dead and in whom the souls of them that be elected after they be delivered from the burthen of the flesh be in joy and felicity Grant unto this thy servant that the sins which he committed in this world be not imputed unto him but that he escaping the gates of hell and pains of eternal darkness may ever dwell in the region of light with Abraham Isaac and Jacob in the place where is no weeping sorrow nor heaviness when that dreadful day of the general resurrection shall come make him to rise also with the just and righteous and receive this body again to glory then made pure and incorruptible set him on the right hand of thy Son Jesus Christ among thy holy and elect that then he may hear with them these most sweet and comfortable words Come ye blessed of my Father possess the kingdom which hath been prepared for you from the beginning of the world Grant this we beseech thee O merciful Father through Jesus Christ our Mediator and Redeemer Amen Minister ALmighty God with whom do live the spirits of them that depart hence in the Lord and in whom the souls of them that be elected after they be delivered from the burden of the flesh be in joy and felicity we give thee hearty thanks for that it hath pleased thee to deliver this N. our brother out of the Miseries of this sinful world beseeching thee that it may please thee of thy gratious goodnesse shortly to accomplish the number of thine elect and to hasten thy kingdom that we with this our brother and all other departed in the true faith of thy holy name may have our perfect consummation and blisse both in body and soul in thy eternal and everlasting glory Amen The Collect. O Merciful God the father of our Lord Jesus Christ who is the resurrection and the life in whom whosoever beleeveth shall live though he die and whosoever liveth and beleeveth in him shall not die eternally who also taught us by his holy Apostlâ— Paul not to be â—orâ—y as men without hope for them that sleep in him We meekly beseech thee O father to raise us from the death of sin unto the lâ—â—e of righteousnesse that when we shall depart this life we may rest in him as out hope is this our brother doth and that at the general resurrection in the last day  1 B. of Edw. 6. We may be found acceptable in thy sight and receive that blessing which thy well beloved son shall then pronouce to all that love and fear thee saying come ye blessed children of my Father receive the kingdom prepared for you from the beginning of the World grant this we beseech thee O merciful Father through Jesus Christ our Mediator and Redeemer Amen Both we and this our Brother departed receiving again our bodies and rising again in thy most gratious favour may with all thine Elect saints obtain eternal joy Grant this O Lord God by the means of our Advocate Jesus Christ which with thee and the holy Ghost liveth and reigneth one God for ever Amen 1 B. of Edw. 6. BB The Celebration of the holy Communion when there is a burial of the dead Like as the heart desireth the water brooks c. Psal. 42. Glory be to the Father c. As it was in the beginning c. The Collect. O merciful God c. as in the last Collect of the Common-Prayer The Epistle I would not brethren that you should be ignorant c. 1 Thes. 4. The Gospel Jesus said unto his Disciples and to the Jews c. John 6. Annotations upon CHAP. X. A. The Matrimoniael Office very necessary Marriage ought to be blessed by a Minister Our Saviour and the Primitive Fathers did it Set forms anciently used B. Times prohibited for Marriage upon what Law founded The Directory as guilty of Popery therein as our Church C. Marriage anciently celebrated ad ostium Ecclesiae D. Mutual consent of both Parties necessary Espousals what E The giving of the Woman ancient F. The excellence of the English mode in receiving the Wife from the Priest G. The right hand a Symbole of fidelity H. A Ring why given by the man The ancient use of Rings I. Why the Ring is laid upon the Book K. Why the Ring is put upon the 4th finger the usual reason rejected L With my Body I thee worship what meant by it M. The blessing ought to be by imposition of hands N. why the married couple to communicate O. The visitation of the sick a necessary Office P. A sound faith how necessary Q. Charity very necessary to a dying man R. So also Almes-giving S. Absolution how commendable and comfortable The several kinds of absolution T. Extreme unction why laid aside V. Communion of the sick vindicated Calvin for it W. Reservation of the consecrated Elements anciently very laudable X. The various customs of bearing the Corps to Church Copiatae what Why Hymns sung all along as the corps was born Y. The Resurrection of our bodies ought to be the chief of our Meditations upon funeral occasions Z In sure and certain hopes c. What meant by it AA Prayer for the Dead in the Romish Church implyeth not Purgatory The mind of the Breviary opened Trentals what BB. Communion at Burials ancient why now laid aside The Original of Oblations Doles at Funerals and Mortuaries THe solemnization of Matrimony In all solemn Leagues and federal Pacts even Ethnique Theology hath alwayes interested and engaged Religion upon this account amongst them they were no less solemnly firm'd by oaths than by seals affixt and where made between one King and one Common wealth and another the counter-parts were usually deposited in the Temples of their Gods What contract what confederacy can be imagined more noble more sacrosanct than that between Man and Wife Other leagues are the products of reason of State self and earthly interest That which constitutes this is a congenial disposition and harmony of hearts wherein natures grand intention of specifical propagation is limited knit and restreined to one by an indissoluble tye of Love But what can be said more in honour of it than this That though it be not a Sacrament in the most proper sence it is yet made by the Apostle the relative parallel of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great mystery Ephes. 5. 32. and superlative Sacrament of 〈◊〉 union with his Church If then this Ordinance be a league so supereminent if all purposes of high consequence are to be blessed by the
whereof the Communion bare its part is called in Novella Leonis 112. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Connubial Initiation In order to this Communion I conceive it is that the Office is restreined to the forenoon which in ancient times was performed in the evening for which service lights and torches were part of the solemnity as Learned Grotius hath noted Confess I do that between the Customary excess of riot and licentious dissoluteness frequently attending Nuptial solemnities and this most dreadful Mystery there seemes to be impar congressus a mis-becoming greeting that they are of very different complexions and suit not well together Yet why should the Church in her most solemn and decent establishment give place to or be justled out by accessary abuses Why not rather the abuses themselves reformed so far as they stand separate from the rules of sobriety and Religion Such I am certain was the discipline of the Antient Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not fit that Christians at weddings should use Balls and Dancing but to dine or sup temperately as becometh Christians The Order of the visitation of the sick The Method and Essentials of this Order is derived from St. James who directeth that in case of sicknesse the Presbyters should be sent for the intention of our Church is that they should come both sent for and unsent for and so was Polycharpus his Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Presbyters visit all such persons A duty of all most necessary at that time when both body and soul cry aloud for help and present help too or both must perish everlastingly The Minister must help to ransack all the sluts-corners of his patients soul to search narrowly into all his sins which unrepented of defile and pollute that consecrated Temple of the Holy Ghost help him he must by making spiritual applications of exhortation reproof consolation congruous with and suitable to his particular necessities and no time fitter for those applications than this when the carnal lusts and unruly passions languishing with the body they have all advantages for operation upon the soul. Then the Minister shall rehearse the Articles of his Faith It is an excellent saying of St. Augustine Male vivitur si de Deo non recte creditur We live ill yea and dye so too if of God we believe amiss Against male-fidians as well as against nulli-fidians and soâ—i-fidians Heaven gates are certainly kept close barred A most sad speculation it is to cast a reflex upon many myriads of men in their exterior morals very splendid which pass away into eâ—ernity and miscarry for default of a true belief in the main fundamentals of their salvation Whether he be in Charity There is not any duty more enforced in the Gospel than that of Brotherly reconciliation Christs aphorism enforceth it If you forgive not men their trespasses no more will your heavenly Father forgive you your trespasses Where mercy and forgiveness are made the condition annext to Gods pardoning our sins Again Christ whose followers we must be his practice enforceth it Father forgive them Luke the 23. 34. So he to his very Persecuters and to Steven Lord lay not this sin to their charge what were his last and dying words should properly be ours Lastly The Parable of that servus nequam that unjust and implacable servant enforceth it his doom it was and will certainly be ours to be delivered to the tormenters the Devil and his Angels unless we totally and cordially forgive all that have wronged us The Minister may not forget c. Charity stands upon two legs forgiving and giving the Church having endeavoured by her Minister to raise the first part of this grace in the sick persons comes now to the second shewing mercy and compassion to the poor This is called doing good and they in whom this grace hath abounded are said to be Rich in good works 1 Tim. 6. 17. And the better to excite worldlings to it it is called laying up in store If then our deeds of Charity to the Poor are our goods works and good works are our only moveables which shall follow us to another world no time more seasonable for them than sickness when we are packing up to be gone Confession and Absolution Here the Church approveth of though she doth not command Auricular confession Many times poor soules lye labouring under the pangs of an horrid reflex upon the number or greatness of their sins and the dreadful wrath of God deservedly expected for them In this case no remedy comparable to an humble and sincere confession at large common to all and sometimes restreined to some one particular predominant sin of whose pressure he finds the greatest weight upon which confession mixt with a vehement and earnest plying the Throne of God for mercy it becomes the Minister instantly to interpose to lay before him the inexhaustible treasure of Gods infinite mercies to assure him of his interest therein and upon the hypothesis of his contrition to be serious and unfeigned to give him Absolution Not that at the moment of such Absolution and not before the sinners pardon is sealed in Heaven which is done at the very first minute of his repentance if to the great Critick of hearts as he calls himself the All-seeing God it appeareth cordial but that that Pardon be evidenced to him and manifested by unspeakable comforts usually flowing into a disconsolate soul upon the pronouncing of such Absolution God thereby countenancing and giving reputation both to his word and Ministery But there being two Absolutions mentioned in the former Offices one at Morning Prayer and the other in the Communion service it may be demanded why only this is in the first person I absolve thee The answer is there are three Opinions concerning Absolution The first entertained by a few conceive it Optative precarious or by petition only as praying for the pardon of the sins of the Penitent The second think it Declaratory only that is pronouncing the Penitent absolved by applying Gods promises to the signs of his contâ—ition Lastly some contend that it is Authoritative as deriving power and commission from God not to declare the party absolved but for the Priest to do it in words denoting the first Person All these three opinions our Church seemeth in part to favour the first under these words Almighty God have mercy on you pardon and deliver â—ou c. Absolution for the Communion The second under these words Hath given charge and command to his Ministers to declare and pronounce to his people being Penitent the Absolution and Remission of their sins The last by these words I absolve thee Which Authoritative Absolution is rather proper here because where the Priest absolves in his own person his Absolution is not fitly applicable to any but such as have given him evident tokens of hearty sorrow for their sins such as Divine chastisements usually causeth Extendible it is
you to this purpose both in his collection and his comment of the Provincial Constitution neither of which I have at present by me or the opportunity of inspection It would be needless to tell you the Instructions were calculated to serve indifferently for the whole Nation but transcribed for the Meridian of the Worcester Diocess since it were but to forestal your observation which that I prevent not my former conscience checks me and makes me blush at this uncivil though dutiful information which as I cannot but account useless when I consider your own judgement so it is but the pledg of my integrity and readiness to serve both your self and the publick Ye shulle stonde up bydde your bedys in the worshepe of our Lord Jhesu Christ and his moder Saint Marye and of all the holy Company of Heaven ye shulle also bydde for the Stat of Holy Cherche for the Pope of Rome and his Cardinalis For the Patriarch of Jerusalem for the holy Lond and for the holy Croys that Jhesu Crist sendeth it out of hedne mennys honde into Cristinmennys hond Ye shulle bydde for the Erche-Byscop of Canturbury for the Byscop of Worssetre our ghostly fader and all oder Biscopis Ye shall bydde for Abbotis for Prioris for Moonks for Chanouns for Freris for Ancris for Heremytis and for all Religiouus Ye shulle bydde for all the Prestys and Cleerks that heerinne servit and havyty servit Ye shulle bydde for the pees of the Lond that Jhesu Crist holdit that it is and send it there it nys Ye shulle bydde for the King of Engeland for the Quene and for all here childryne for the Prince for Dukes for Yerles for Baronnis and for the Knycts of this Lond and for all her good consaile and her tru servantis Ye shulle bydde for tham that the Stat of Holy Cherche and of this Lond well mentanid Ye shulle bydd for the wedering and the cornis and for the frutys that beet icast on herde and on erthe growing and for alle the trewe erthe tylyaris that God send swic wedering fro hevene to erthe that it be him to convening and mankind to help of lif and sanation of howre sawlys Ye shulle bydde for the persown of this Cherche and for all his Parischoners that ben heer other elles war in Lond other in Water that our Lord Jhesu Crist tham shilde and warde from alle misaventuris and grant tham part of alle the bedys and good dedys that me deed in holy Churche Ye shulle bydde for them that in gwood wayes beet ywent other wendyt other thenkit to wenthe heer sennys to bote that our Lord Jhesu Crist ward and shilde from alle misâ—ventryes and gront them so go on and comen that it be hym to worship and ham in remission of here sinnys for tham and for oos and alle Cristine folk Pater noster Deus misereatur nostri c. Kirie eleeson Christe eleeson Kirie eleeson Pater noster ne nos Ostende nobis Domine m. sal Sacerdotes tui induantur justitia Sancti tui Domine salvum fac regem exaudi nos Salvos fac servos Salvum fac per gratiam Sancti Spiritus tuorum populum c. Domine fiat pax in vert t. Domine exaudi orationem meam clamorem Dominus vobiscum Oremus Domine qui charitatis dona cordibus fidelium infundis da famulis famulabus tuis pro quibus tuam deprecamur clementiam salutem mentis corporis ut te tota virtute diligant quae tibi placita sunt tota dilectione perficiant pacem tuam tuam nostris concede temporibus per Christum Dominum nostrum Tunc conversus ad populum dicat sacerdos sed quidam dicunt sie hic Dominus vobiscum Oremus Ecclesie tue quesumus Domine preces placatus admitte ut destituta adversitatibus erroribus universis secure tibi serviat libera Omnipotens sempiterne Deus qui facis mirabilia magna pretende super famulos tuos pontifices nostros super cunctas congregationes illis commissas spiritum gratie salutaris ut in veritate tibi complaceant perpetuum eis rorem tue benedictionis infunde Deus a quo Sancta desideria recta consilia justa sunt opera da servis tuis illam quam mundus dare non potest pacem ut corda nostra corpora mandatis tuis dedita hostium sublata formidine tempora sint tua proteccione tranquilla per Dominum nostrum Jesum Cristum Also ye shulle bydde for the gwode man and the good wife that the charite hid brought to pay and for tham that it first voonden and lengest holden Ye shulle bydde for tham that this Cherche honour with book with bell with westiments with twayte oder with lyght oder with eny oder ournaments to roof oder to ground with londe oder with rent wherethrough God and our Lady and all halhen of hevene beth the fairer inservit her oder elliswar Ye shulle bydd for all thilk that bet in good lyve that God therein tham holde long and for thilk that bet in evele lyve oder in dedlicke senne ybound that our Lord Jhesu Crist tham outbring and give tham sure grace here har sennes bote Ye shulle bydde that for thilke that to God and holy Cherche trouly tethegenth that God ham wite and warde fro alle mis-auntre and for alle thilk evil tethength that God ham give grace of amendment that hij ne falle not into the grete Sentence Ye shulle bydde for alle the seake of this Parische that our Lord hem give swic heele that it be ham to convenient and hem to help of body and of soul for ham and for us and for alle Cristmen and wymen pour charité Pater noster Deinde vertat se sacerdos dicat Psalmum Levavi oculosâ—m Et ne nos Salvos foc servos tuos mitte Domine auxilium Esto eis Domine turris Domine exaudi Orat. Dominus vobiscum Oremus Deus qui charitatis dona per gratiam Sancti Spiritus tuorum cordibus fidelium infundis da famulis famulabus tuis pro quibus tuam deprecamur clementiam salutem mentis corporis ut te tota virtute diligant que tibi placita sunt tota dilectione perfici In lingua materna conversus ad populum dicat Ye shulle kneelen down and bydde for fader sowl for moder sawle for God-fader sawle for Godmoder sawle for children sawles and for alle the sawlys of our bredryn and soosters sawles and alle the sawles that we bet in dette for the bydde for and for all the sawles that beet in Purgatory that God ham brenge the radyr out of har peynys there the byseechying of our bone Ye shulle bydde for alle the sawlys hwos bonys rest in this place