Then shall they call upon me saith the Lord but I will not hear they shall seek me early but they shall not finde me and that because they hated knowledge and received not the fear of the Lord but abhorred my counsel and despised my correction Then shall it be to late to knock when the door shall be shut and to late to cry for mercy when it is the time of justice O terrible voice of most just judgement which shall be pronounced upon them when it shall be said unto them Go ye cursed into the fire everlasting which is pâ—epared for the Devil and his angels Therefore brethren take we heed be time while the day of salvation lasteth for the night cometh when none can work But let us while we have the light believe in the light and walk as the children of the light that we be not cast into the utter darkness where is weeping and â—nashing of teeth Let us not abuse the goodness of GOD which calleth us mercifully to amendment and of his endless pitty promiseth us forgiveness of that which is past if with a whole minde and true heart we return unto him For though our sins be as red as scarlet they shall be as white as snow And though they be like purple yet shall they be as white as wool Turn you clean saith the Lord from all your wickedness and your sins shall not be your destruction Cast away from you all your ungodliness that ye have done make you new hearts and a new spirit Wherefore will ye die O ye house of Israel seeing that I have no pleasure in the death of him that dieth saith the Lord God Turn you then and you shall live Although we have sinned yet have we an advocate with the Father Jesus Christ the Righteous and he it is that obtaineth grace for our sins For he was wounded for our offences and smitten for our wickedness Let us therefore return unto him who is the merciful receiver of all true penitent sinners assuring our selves that he is ready to receive us and most willing to pardon us if we come to him with faithful repentance if we will submit our selves unto him and from henceforth walk in his ways If we will take his easie yoke and light burthen upon us to follow him in holiness patience and charity and be ordered by the governance of his holy spirit seeking always his glory and serving him duly in our vocation with thanksgiving This if we do Christ will deliver us from the curse of the Law and from the extream malediction which shall light upon them that shall be set on the left hand and he will set us on his right hand and give us the blessed benediction of his Father commanding us to take possession of his glorious kingdom unto the which he vouchsafe to bring us all for his infinite mercy Amen Then shall they all kneel upon their knees and the Ministers and Clarks kneeling where they are accustomed to say the Letany shall say the Psalm HAve mercy upon me O God after thy great goodness according to the multitude of thy mercies do away mine offences Wash me throughly from my wickedness and cleanse me from my sin For I knowledge my faults and my sin is ever before me Against thee onely I have sinned and done this evil in thy sight that thou mightest be justified in thy saying and clear when thou art judged Behold I was shapen in wickedness and in sinne hath my mother conceived me But loâ— thou requirest truth in the inward parts and shalt make me to understand wisdom secretly Thou shalt purge me with hysope and I shall be clean thou shalt wash me and I shall be whiter then snow Thou shalt make me hear of joy and gladness that the bones which thou hast broken may rejoyce Turn thy face from my sins and put out all my mis-deeds Make me a clean Heart O GOD and renew a right Spirit within me Cast me not away from thy presence and take not thy holy Spirit from me O give me the comfort of thy help again and stablish me with thy free Spirit Then shall I teach thy ways unto the wicked and sinners shall be converted unto thee Deliver me from blood-guiltiness O God thou that art the God of my health and my tongue shall sing of thy righteousness Thou shalt open my lips O Lord my mouth shall shew thy praise For thou desirest no sacrifice else would I give it thee but thou delightest not in burnt-offering The sacrifice of God is a troubled spirit a broken and a contrite heart O God shalt thou not despise O be favorable and gracious unto Sion build thou the walls of Jerusalem Then shalt thou be pleased with the sacrifice of righteousness with the burnt-offerings and oblations then shall they offer yong bullocks upon thine altar Glory be to the Father and to the Son c. As it was in the beginning is now c. Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Our father which art in heaven c. And lead us not into temptation Answer â—â—t deliver us from evil Amen Minister O Lord save thy servants Answer Which put their trust in thee Minister Send unto them help from above Answer And evermore mightily defend them Minister Holy as O God our saviour Answer And for the glory of thy names sake deliver us be merciful unto us sinners for thy names sake Minister O Lord hear our prayers Answer And let our cry come unto thee Let us pray O Lord we â—eseech thee mercifully hear our prayers and spare all those which confesse their sins to thee that they whose consciences by sin are accused by thy merciful pardon may be absolved through Christ our Lord Amen O Most mighty God and merciful Father which hast compassion of all men and hatest nothing that thou hast made which wouldest not the death of a sinner but that he should rather turn from sin and be saved mercifully forgive us our trespasses receive and comfort us which be grieved and wearied with the burden of 〈◊〉 Thy property is to have mercy to thee onely it appertaineth to forgive sins Spare us therefore good Lord spare thy people whom thou hast redeemed Enter not into judgement with thy servants which be vile earth and miserable sinners but so turn thine â—re from us which meekly knowledge our vilenesse and truely repent us of our faults so make hast to help us in this world that we may ever live with thee in the world to come through Jesus Christ our Lord Amen Then shall the people say this that followeth after the Minister 1 B. of Edw 6. Then shall this Anthem be said or sung TUrn thou us O good Lord and so shall we be turned be favourable O Lord be favourable to thy people which turn to thee in weeping fasting and praying for thou art
by the common prayers in the Church commonly called divine service The first original and ground whereof if a man would search out by the ancient Fathers he shall finde that the same was not ordained but of a good purpose and for a great advancement of godlinesse For they so ordered the matter that all the whole Bible or the greatest part thereof should be read over once in the year entending the thereby that the Clergy and specially such as were Ministers of the Congregation should by often reading and meditation of Gods word be stirred up to godlynesse themselves and be more able to exhort other by wholsome Doctrine and to confute them that were adversaries to the truth And further that the people by dayly hearing of holy scripture read in the Church should continually more and more in the knowledge of GOD and be the more enflamed with the love of his true Religion But these many yeers passed this godly and decent order of the ancient Fathers hath been so altered broken and neglected by planting in uncertain Stories Legendes Respondes Verses vain Repetitions Commemorations and Synodalls that commonly when any Book of the Bible was begun before three or four Chapters were read out all the rest were unread And in this sort the book of Esay was begun in Advent and the book of Genesis in Septuagesima but they were onely begun and never read through After like sort were other books of holy Scripture used And moreover whereas saint Paul would have such language spoken to the people in the Church as they may understand and have profit by hearing the same the service in this Church of England these many years hath been read in Latine to the people which they understood not so that they have heard with their eares only and their heart spirit and minde have not been edified thereby And furthermore notwithstanding that the ancient fathers have divided the Psames into seven portions whereof every one was called a Nocturn now of late time a few of them hath been daily said and oft repeated and the rest utterly omitted Moreover the number and hardnesse of the rules called the Pye and the manifold changings of the service was the cause that to turn the book only was so hard and intricate a matter that many times there was more businesse to finde out what should be read then to read it when it was found out These inconveniences therfore considered here is set forth such an order wherby the same shall be redressed And for a readinesse in this matter here is drawn out a Kalender for that purpose which is plain and easie to be understanded wherein so much as may be the reading of holy scriptures is so set forth that all things shall be done in order without breaking one peece from another For this cause be cut off Anthems Respondes Invitatories and such like things as did break the continual course of the reading of the scripture Yet because there is no remedy but that of necessity there must be some rules therefore certain rules are here set forth which as they be few in number so they be plain and easie to be understanded So that here you have an order for prayer as touching the reading of holy Scripture much agreeable to the minde and purpose of the old fathers and a great deal more profitable and commodious then that which of late was used It is more profitable because here are left out many things whereof some be untrue some uncertain some vain and superstitious and is ordained nothing to be read but the very pure word of God the holy scriptures or that which is evidently grounded upon the same and that in such a language and order as is most easie and plain for the understanding both of the readers and hearers It is also more commodious both for the shortnesse thereof and for the plainnesse of the order and for that the rules be few and easie Furthermore by this order the Curates shall need none other book for their publick service but this book and the Bible By the means whereof the people shall not be at so great charges for books as in times past they have been And where heretofore there hath been great diversity in saying and singing in Churches within this Realm some following Salisbury use some Hereford use some the use of Bangor some of York and some of Lincoln Now from hence forth all the whole Realm shall have but one use And if any would judge this way more painful because that all things must be read upon the book whereas before by the reason of so often repetition they could say many things by heart if those men will weigh their labour with the profit and knowledge which dayly they shall obtain by reading upon the book they will not refuse the pain in consideration of the great profit that shall ensue thereof And for as much as nothing can almost be so plainly set forth but doubts may arise in the use and practising of the same To appease all such diversitie if any arise and for the resolution of all doubts concerning the manner how to understand do and execute the things contained in this book The parties that so doubt or diversly take any thing shall alway resort to the Bishop of the Diocesse who by his discretion shall take order for the quieting and appeasing of the same so that the same order be not contrary to any thing contained in this book And if the Bishop of the Diocesse be in doubt then he may send for the resolution thereof unto the Arch-Bishop Though it be appointed in the forewritten Preface that all things shall be read and song in the Church in the English tongue to the end that the Congregation may be therby edified yet it is not meant but when men say Morning and Evening prayer privately they may say the same in any Language that they themselves do understand 1. B. of Edw. 6. neither that any man shall be bound to the saying of them but such as from time to time in Cathedral and Collegiat Churches Parish Churches and Chappels to the same annexed shall serve the Congregation And all Priests and Deacons shall be bound to say daily the Morning and Evening prayer either privately or openly except they be let by preaching studying divinity or by some other urgent cause Scotch liturgy of which cause if it be frequently pretended they are to make the Bishop of the Diocesse or the Arch-Bishop of the Province the Judge and allower And the Curate that ministreth in every Parish Church or Chappel being at home and not being otherwise reasonably letted shall say the same in the Parish Church or Chappel where he ministreth and shall toll a Bell thereto a convenient time before we begin that such as be disposed may come to hear Gods word and to pray with him THE PREFACE THE Church of Christ hath in all ages had a prescript form
the festivals of the Heathen scituated under the same parallel of legality may not also be converted into Christian Holy-dayes CHAP. III. The order where Morning and Evening prayer shall be used and said Common prayer 2. B. of Edw. 6. THE morning and Evening Prayer shall be used in the accustomed place of the Church Chappel or Chancel B except it shall be otherwise determined by the Ordinary of the Place C And the Chancels shall remain as they have done in times past The morning and Evening Prayer shall be used in such places of the Church Chappel or Chancel and the Minister shal so turn him as the people may best hear And if there be any controversie therein the matter shall be referred to the Ordinary and he or his deputy shall appoint the place And the Chancels shall remain as they have done in times past 1. B. of Edw. 6. The Common prayer 2. Book of Edw. 6. In the saying or singing of Mattens and Evensong Baptizing Burying the Minister in Parish Churches and Chappels annext to the same E shall use a Surplice And in all Cathedral Churches and Colledges the Arch-Deacons Deans Provosts Masters Prebendaries and fellows being Graduates may use in the quire besides their Surplices such hoods as pertaine to their several degrees which they have taken in any university within this Realm But in all other places every Minister shall be at liberty to use any Surplice or no. It is also seemly that Graduats when they do preach should use such hoods as pertaine to their several degrees And here is to be noted that the Minister at the time of the Communion and at all other times in his ministration shall use D such ornaments in the Church as were in use by Authority of Parliament in the 2. year of the reign of King Edw. the 6th according to the act of Parliament set in the beginning of the Book And here is to be noted that the Minister at the time of the Communion and at all other times in his ministration shall use neither All Vestment nor cope but being Arch-Bishop or Bishop he shall have and wear a Rochet and being a Priest or Deacon he shall have and wear a surplice only  Scotch Liturgy  And whensoever the Bishop shall celebrate the holy Communion in the Church or execute any other publick ministration he shall have upon him beside his Rochet a Surplice or Alb and a Cope or Vestment and also his Pastoral staffe in his hand or else born or holden by his Chaplain And here is to be noted that the presbyter or Minister at the time of the Communion and at other times of his ministration shall use such Ornaments in the Church as are prescribed or shall be by his Majesty or his successors according to the Act of Parliament provided in that behalf  The Common Prayer 1. B. of Edw. 6. An order for Morning Prayer dayly throughout the year An order for Mattens dayly throughout the year At the beginning both of Morning Prayer and likewise of Evening Prayer F the Priest shall read with a loud voice some one of these sentences of the Scriptures that follow And then he shall say that which is written after the said sentences AT what time soever a sinner doth repent him of his sin from the bottom of his heart I will put all his wickednesse out of my remembrance faith the Lord. I do know mine own wickednesse and my sin is alwaye against me Turn thy face away from our sins O Lord and blot out all our offences A sorrow til spirit is a sacrifice to God despise not O Lord humble and conâ—rite hearts Rent your hearts and not your garments and turn to the Lord your God because he is gentle and merciful he is patient and of much mercie and such a one that is sorry for your afflictions To thee O Lord God belongeth mercy and forgivenesse for we have gone away from thee and have not bearkened to thy voice whereby we might walk in thy laws which thou hast appointed for us Correct us O Lord and yet in thy judgement not in thy fury lest we should be consumed and brought to nothing Amend your lives for the kingdome of God is at hand I will go to my father and say to him Father I have sinned against heaven and against thee I am no more worthy to be called thy son Enter not into judgement with thy servants O Lord for no flesh is righteous in thy sight If we say that we have no sin we deceive our selves and there is no truth in us DEarly beloved brethren the Scripture moveth us in sundry places to acknowledge and confess our manifold sins and wickednesse and that we should not dissemble nor cloak them before the face of Almighty God our heavenly Father but confesse them with an humble lowly penitent and obedient heart to the end that we may obtain forgivenesse of the same by his infinite goodnesse and mercy And although we ought at all times humbly to acknowledge our sinnes before God yet ought we most chiefly so to do when we assemble and meet together to render thanks for the great benefits which we have received at his hands to set forth his most worthy praise to hear his most holy word and to ask those things which be requisite and necessary as well for the body as the soul. Wherefore I pray and beseech you as many as be here present to accompany me with a pure heart and humble voice unto the Throne of the heavenly grace saying after me A general confession to be said of the whole congregation after the Priest Scot. Liturgy all humbly kneeling ALmighty and most merciful father we have erred and strayed from thy wayes like lost sheep we have followed too much the devices and desires of our own hearts we have offended against thy holy laws we have left undon those things which we ought to have done and we have done those things which we ought not to have done and there is no health in us but thou O Lord have mercy upon us miserable offenders spare thou them O God which confess their faults restore thou them that be penitent according to thy promises declared unto mankinde in Christ Jesu our Lord. And grant O most merciful Father for his sake that we may hereafter live a godly righteous and sover life to the glory of thy holy name Scotch Liturgy And the Salvation of our own souls Amen The absolution or remission of sins to be pronounced by the Priest alone Scot. Lit. he standing up and turning himself to the people but they still remaining humbly upon their knees Lmighty God the father of our Lord Jesus Christ which desireth not the death of a sinner but rather that he may turn from his wickednesse and live and hath given power and commandment to Scotch Lit. the Presbyters of his Church the ministers of his Gospel
light and darknesse blesse ye the Lord praise him and magnify him for ever O ye lightnings and 〈◊〉 blesse ye the Lâ—â—d praise him and magnify him for ever O let the 〈◊〉 â—â—esse the Lord yea let it praise him and magnify him for ever O ye mountains and hils â—lesse ye the Lord praise him and magnify him for ever O all ye green things upon the earth blesse ye the Lord praise him and magnify him for ever O ye wells blesse ye the Lord praise him and magnify him for ever O ye seas and floods blesse ye the Lord praise him and magnify him for ever O ye Whales and all that move in the waters blesse ye the Lord praise him and magnify him for ever O all ye fouls of the aire blesse ye the Lord praise him and magnify him for ever O all ye beasts and cattle blesse ye the Lord praise him and magnify him for ever O ye children of men bless ye Lord praise him and magnify him for ever O let Israel bless the Lord praise him and magnify him for ever O ye priests of the Lord bless ye the Lord praise him and magnify him for ever O ye servants of the Lord bleâ—e ye the Lord praise him and magnify him for ever O ye spirits and souls of the righteous blesse ye the Lord praise him and magnify him for ever O ye holy and humble men of heart blesse ye the Lord praise him and magnify him for ever O Ananias Azarias and Misael bless ye the Lord praise him and magnify him for ever Glory be to the Father and to the Son and to the holy Ghost As it was in the beginning is now c. And after the second Lesson shall be used and said V Benedictus in English as followeth BLessed be the Lord God of Israel c. Glory be to the Father and to the Son c. As it was in the beginning is now c. Or else this Psalm O Be joyfull in the Lord all ye lands c. Psalm 100. Glory be to the Father and to the Son c. As it was in the beginning is now c. 1. B. of Edw. 6. Then shall be said dayly throughout the year the Prayers follwing as well at Evensong as at Mattens all devoutly kneeling Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us The Common Prayer 1. B. of Edw. 6. Then shall be said Scot. Lit. or sung the creed by the Priest and the people standing The shall the minister say the Greed and the Lords prayer in English with a loud voice I Believe in God the father Almighty maker of heaven and earth and in Jesus Christ his only son our Lord which was conceived by the Holy Ghost born of the Uirgin Mary suffered under Ponce Pilate was crucified dead and buried he descended into Hell the third day he rose again from the dead he ascended into Heaven and sitteth on the right hand of God the father almighty from thence shall he come to judge the quick and the dead I beleeve in the holy Ghost the holy Catholick Church the Communion of Saints the forgivenesse of sins the resurrection of the body and the life everlasting Amed And after that these prayers following as well at Evening Prayer as at Morning Prayer all devoutly kneeling the Priest first pronouncing with a loud voice The Lord be with you This salutation and answer do enter between the Versicles and the Collect for the day in the first Book of Edward the sixt Answer  And with thy spirit  The Priest Let us pray Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Then the Priest Clarks and people shall say the Lord Prayer in English with a loud voice Our father which are in heaven c. 1. B. of Edw. 6. Answer But deliver us from evil Then the Priest standing up shall say O Lord shew thy mercy upon us Answer And grant us thy salvation Priest O Lord save the King Answer And mercifully hear us when we call upon thee Priest Indue thy ministers with righteousnesse Answer And make thy chosen people joyful Priest O Lord save thy people Answer And blesse thine inheritance Priest Give peace in our time O Lord. Answer Because there is none other that fighteth for us but onely thou O God Priest O God make clean our hearts within us Answer And take not thy holy Spirit from us Then shall follow 1. B. of Edw. 6. dayly Three Collects The first of the day which shall be the same that is appointed at the Communion The second for Peace The third for Grace to live well And the two last Collects shall never alter but dayly be said at morning Prayer throughout all the year as followeth 1 B. of Edw. 6. the Priest standing up and saying Let us pray then the Collect for the day The second Collect for peace O God which art the author of peace and lover of concord in knowledge of whom standeth our eternal life whose service is perfect freedom defend us thy humble servants in all assaults of our enemies that we surely trusting in thy defence may not fear the power of any adversaries through the might of Jesus Christ our Lord. Amen The Third Collect for Grace O Lord our heavenly father Almighty and everlasting God which hast safely brought us to the beginning of this day defend us in the same with thy mighty power and grant that this day we fall into no sin neither run into any kinde of danger but that all our doings may be ordered by thy governance to do alwayes that is righteous in thy sight through Jesus Christ our Lord Amen Scot. Lit. After this Collect ended followeth the Letany and if the Letany be not appointed to be said or sung that morning then shall be next said the prayer for the Kings Majesty with the rest of the Prayers following at the end of the Letany and the Benediction Annotations upon CHAP. III. A Morning and Evening Prayer agreeable to the Jewish and Christian practice The three houres of Prayer in the Temple The 6. of Private devotion B Where Morning and Evening prayer are to be said Why the place left arbitrary to the Bishop C what meant by Chancels shall stand as as they have done D Ornaments in Cathedrals E the Surplice defended and Primitive practise set down F A discourse concerning the Translations of the Bible where the obstacle was that our Liturgy was not reformed in this particular G To begin with confession ancient H What meant by the word alone in the Rubrick of absolution I The Lords Prayer why pronounced in a loud voice K The Primitive practise concerning Amen L The versicles and Responds Canonical Scripture approved by Bucer M The original of the Decalogy its antiquity N Hallelujah at what times to be used O The Invitatory what and why devised P The Number of Lessons in the Romish
different order So that to draw to an end uniting these African parcels together we have found a Creed as to the essentials very conformable to this of the Apostles and for the verbal diversity it is the less to be wondred at when they who are conversant in the antient Fathers know their manner was in citing even Canonical Scripture not alwayes to consult the Originals but often to deliver it in in such words as their memories suggested provided they preserved the sense intire Probably from the same Liberty practised in those accounts they give of the Confessions of their faith might arise this diversity This and the other Creeds in the offices of our Church are alwayes appointed to be said after the reading of some part of Canonical Scripture because Faith comes by hearing Rom. 10. 17. first hearing and then faith it is ordered to be read standing for three reasons First because it is as to the substantials thereof taken out of the Gospels which were to be rehearsed standing Secondly because the stationary posture is most significant and importeth a Resolution to defend and maintain the faith we profess when we assert any thing with much earnestness we usually say this is truth and we will stand to it Thirdly in imitation of the Order of the Catechumens who did rehearse it in a stationary posture St. Augustine relating one Victorinus his deportment in this case speaks thus ut ventum est ad horam profitendae fidei quae verbis certis conceptis retentisque memoriter de loco eminentiore in conspectu populi sidelis reddi solet As soon as the time came for him to make profession of his faith which was used to be done in a set form of words got by heart and from an high place of ascent so as all the faithful might behold the Presbyters offered him that if he would he should rehearse it in private as some others did for fear of being daunted with so great an audience he refused it saying he would do it in the presence of the whole congregation and presently he mounted up From which story very inferrible it is that as the eminence of the place was regularly required for the greater evidence of the fact so was the posture erect as most serviceable to that end although St. Austin saith it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in direct terms The Lord be with you The Psalms Lessons and hymns having long imployed both minister and people they now address themselves to prayer again the Priest greeting the people with this form called therefore the Salutation of the Priest whom they re-salute with the Response and with thy spirit derived as many conjecture from Ruth 2. 4. where Boaz said to the Reapers The Lord be with you and they answered him the Lord bless thee Very ancient it is and one of the first formulas used in the Christian Church Ritualists observe that this form was only an appurtenance to ministers of the lower Orb and that when the Bishop did Officiate he did use in lieu thereof Peace be to you and St. Chrysostom seemeth to perswade as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The chief Priest or Bishop wisheth peace to all the people as entring into his Fathers house and therefore whereas the Braccarian Councel decreed that the Bishop and Presbyter should both use one and the same form and determineth that form by The Lord be wioh you with this expression sicut omnis retinet Oriens as is generally retained in the East either the custome must be changed since St Chrysostomes days or else we must reject a great part of his works for counterfeit which give us assurance of the contrary viz. his homilies upon Pentecost the Phillippians Colossians and others This form of Salutation Epâ—phanius saith was derived from our Saviours first greeting the Apostles after his Resurrection with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace be to you In-observed let it not pass that this salutation did anciently denote as it is here applied a transition from one service to another and so St. Chrysostom upon the Colossians Hom. 3. seems to render the mode of his time Let us pray The intention of the minde is never so disposed to relax as in sacred exercises either seised upon with drowsinesse or withdrawn by straying thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. when we come into Gods dâ—eadful presence we yawn and stretch our selves we scratch and scrub we gape about us or grow drowsie while our knees are upon the ground our mindes are on wool-gathering or about our Law-suites yea as Cyprian saith well while we supplicate God to hear our prayers we do not hear them our selves To summon and rouze us therefore to a fixt intention towards the ensuing duty the Church hath accustomed to call upon us often with an Orenâ—us Let us pray an office anciently peculiar to the Deacon as is evident out of St. Chrysostome Augustine and others And agreeable to this was the practise of those who followed only natures dictates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Priest is officiating in sacred things the Cryer proclaimes with a loud voice Attend or minde what you are about Lord have mercy upon us These three versicles Antiquity called the Lesser Litany and of early admission they were into the service of the Church being mentioned in the constitutions ascribed to Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. at every of these allocutions of the Deacon Let the people say Lord have mercy upon us Fitly are they placed before the Lords Prayer because expedient it is we implore Gods mercy before we resort to him in prayer The addresse in it is to the three persons of the blessed Trinity and for that cause repeated thrice by the Greeks but the Western Church put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ have mercy upon us in the second place O Lord shew thy mercy upon us These versicles with their answers are of Divine derivation Shew us thy mercy and grant us thy salvation Psal. 85. 7 God save the King 1 Sam. 10. 24. Heare me O Lord when I call Psal. 4. 1. Let thy Priests be clothed with righteousnesse and let thy Saints sing with joyfulnesse Psal. 132. 9. O Lord save thy people and blesse thine inheritance Psal. 28. 9. Shall it not be good if peace be in my dayes 2 Kings 20. 19. There is no strength in us but our eyes are towards thee 2 Chron. 20. 12. Create in me a clean heart and take not thy holy spirit from me Psal. 51. 10 11. And in regard they are for the major part taken out of the Psalms of David the Priest is ordered to stand up Collects Collects are so called either because many Petitions are contracted and collected into one body or because they are gathered from several portions of Scripture especially from those appointed for the Epistles and Gospels of the Dayes As well those here next following as
thy kingdom in heaven We beseech thee leave us not comfortlesse but send to us thine holy ghost to comfort us and exalt us unto the same place whither our Saviour Christ is gone before who liveth and â—eigneth c. The Epistle The end of all things is at hand 1 Pet. 4. verse 7. unto verse 12. The Gospel When the comforter is come John 15. verse 26. and Chap. 26 end in ver 4. V. Whit-Sunday 1. B. of Edw. 6. Proper Psalmes and Lessons at Mattens 48. The second Lesson Act. 10. Then Peter opened his mouth unto the end Psalm 67. Â 145. Â Rejoyce in the Lord O ye Righteous c. Psal. 33. Glory be to the Father c. As it was in the beginning c. The Collect. GOD which as upon this day hast taught the hearts of thy faithful people by the sending to them the light of thy holy spirit grant us by the same spirit to have a tight judgement in all things and evermore to rejoyce in his holy comfort through the merits of Christ Jesu our Saviour who liveth and reigneth with thee in the unity of the same spirit one God world without end Amen The Epistle When the fifty dayes were come to an end Acts 2. verse 1. unto ver 12. The Gospel Jesus said unto his disciples John 14. verse 15. unto the end 1. B. Edw. 6. Proper Psalms and Lessons at Evensong Psalm 104. The second Lesson Acts 19. It fortuned when Apollo went to Corinth unto After these things 145. Â Munday in Whitsun-week 1 B. of Edw. 6. O be joyful in the Lord all ye lands Psal. 100. Glory be to the Father c. As it was in the beginning c. The Collect. God which c. As upon Whitsunday The Epistle Then Peter opened his mouth Acts 10. verse 34. unto the end The Gospel So God loved the world John 3. verse 16. unto verse 22. Tuesday after Whitsunday 1 B. of Edw. 6. My song shall be of mercy c. Psal. 101. Glory be to the Father c. As it was in the beginning c. The Collect. God which hast c. As upon Whitsunday The Epistle When the Apostles which Acts 8. verse 14. unto ver 18. The Gospel Uerily verily I say unto you John 10. verse 1. unto ver 11. Trinity Sunday 1. B. of Edward 6. At Mattens The first Lesson Gen. 18. unto the end The second Lesson Mat. 3. unto the end God be mercifull unto us and blesse us c. Psal. 67. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and everlasting God which hast given unto us thy servants grace by the confession of a true faith to acknowledge the glory of the eternal Trinity and in the power of the divine Majesty to worship the Unity We beseech thee that through the stedfastnesse of this faith we may evermore be defended from all adversity which livest and reâ—gnest one God world without end Amen The Epistle After this he looked and behold Apoc. 4. verse 1. unto the end The Gospel There was a man of the John 3. verse 1. unto ver 16. The first Sunday after Trinity 1 B. of Edw. 6. Blessed are those that are undefiled in the way c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. GOD the strength of all them that trust in thee mercifully accept our prayers And because the weaknesse of our mortal nature can do no good thing without thee grant us the help of thy grace that in keeping of thy commandments we may please thee both in will and deed through Jesus Christ our Lord. The Epistle Dearly beloved let us love one another 1 John 4. 5 6. ver 7. unto the end The Gospel There was a certain rich man Luk. 16. verse 19. unto the end The second Sunday after Trinity 1 B. of Edw. 6. Where with shall a young man cleanse his way c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd make us to have a perpetual fear and love of thy holy name for thou never failest to help and govern them whom thou dost bring up in thy stedfast love Grant this c. The Epistle Marvel not my brethren 1 John 3. verse 13. unto the end The Gospel A certain man ordeined Luke 14. verse 16. unto ver 25. The third Sunday after Trinity 1 B of Edw. 6. O do well unto thy servant c. Psalm 119. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee mercifully to hear us and unto whom thou hast given an hearty desire to pray grant that by thy mighty aid we may be defended through Jesus Christ our Lord. The Epistle Submit your selves every man 1 Pet. 5. verse 5. unto ver 12. The Gospel Then resorted unto him Luke 15. verse 1. unto verse 11. The fourth Sunday after Trinity 1. B. of Edw. 6. My soul cleaveth to the dust c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. GOd the protector of all that trust in thee without whom nothing is strong nothing is holy encrease and multiply upon us thy mercy that thou being our ruler and guide we may so passe through things temporal that we finally lose not the things eternal grant this heavenly father for Jesus Christs sake our Lord. The Epistle I suppose that the afflictions Rom. 8. verse 18. unto verse 24. The Gospel Be ye merciful as your father Luke 6. verse 36. unto verse 43. The fift sunday after Trinity 1 B. of Edw. 6. Teach me O Lord the way of thy statutes c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. GRant Lord we beseech thee that the course of this world may be so peaceably ordered by thy governance that thy congregation may joyfully serve thee in all godly quietnesse through Jesus Christ our Lord. The Epistle Be you all of one minde and of one heart 1 Pet. 3. verse 8. unto verse 15. The Gospel It came to passe Luke 5. verse 1. unto ver 12. The sixt Sunday after Trinity 1 B. of Edw. 6. Let thy loving mercy come also unto me O Lord c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. GOd which hast prepared to them that love thee such good things as passe all mans understanding powre into our hearts such love toward thee that we loving thee in all things may obtain thy promises which exceed all that we can desire through Jesus Christ our Lord. The Epistle Know ye not that all we Rom. 6. verse 3. unto verse 12. The Gospel Jesus said unto his disciples Mat. 5. verse 20 unto verse 27. The seventh Sunday after Trinity 1 B.
shall execute the holy ministry shall put upon him the vesture appointed for that ministration that is to say a white Alb plain with a vestment or cope And where there be many Priests or Deacons there so many shall be ready to help the Priest in his ministration as shall be requisite and shall have upo them likewise the vestures appointed for their ministry that is to say Albes with tunicles Then shall the Clerks sing in English for the office or Introite as they call it a Psalm appointed for that day Common Prayer The Table having at the Communion time Scot. Lit. a Carpet and a faire white linnen cloth upon it Scot. Lit. with other decent furniture meet for the high mysteries there to be celebrated shall stand at the uppermost part of the Chancel or Church where the Presbyter standing at the North side or end thereof shall say shall D stand in the body of the Church or in the Chancel where morning Prayer and Evening Prayer be appointed to be said Common Prayer 1 B. of Edw. 6. And the Priest standing at the north side of the Table shall say the E Lords Prayer with this Collect following Scot. Lit. for due preparation The Priest standing humbly before the middle of the Altar shall say the Lords Prayer with this Collect. ALmighty God unto whom all hearts be open all desires known and from whom no secrets are hid clense the thoughts of our hearts by the inspiration of thy holy spirit that we may perfectly love thee and worthily magnifie thy holy name through Christ our Lord Amen Common Prayer  1 B. of Edw. 6. F Then shall the Priest Scot. Lit. Turning to the people rehearse distinctly all the ten Commandments and the People Scot. Lit. all the while kneeling Scot. Lit. and asking God mercy for the transgression of every duty therein either according to the letter or mysticall importance of the said Commandment shall after every Commandment ask Gods mercy for their trrnsgression of the same after this sort  Then shall he say a Psalm appointed for the introite which Psalm ended the Priest shall say or else the Clerks shall sing iii Lord have mercy upon us iii Christ have mercy upon us iii Lord haeve mercy upon us Then the Priest standing at Gods board shall begin Glory be to God on high Minister  The Clerk The Commandments and their responds wanting in 1 B. of Ed. 6. God spake these words and said I am the Lord thy God Thou shalt have no other Gods but me And in earth Peace good will towards men we praise thee we blesse thee c. As in the hymn before the blessing in the Common-Prayer   Then the priest shall turn himself to the People and say   The Lord be with you The Answer People  And with thy spirit Lord have mercy upon us and incline our hearts to keep this law  The Priest   Let us pray Minister Thou shalt not make to thy self any graven image nor the likenesse of any thing that is in heaven above or in the earth beneath or in the water under the earth thou shalt not bow down to them nor worship them for I the Lord thy God am a jelous God and visit the sin of the fathers upon the children unto the third and fourth generation of them that hate me and shew mercy unto thousands in them that love me and keep my commandments People Lord have mercy upon us and incline our hearts to keep this law Minister Thou shalt not take the name of the Lord thy God in vain For the Lord will not hold him guiltlesse that taketh his name in vain People Lord have mercy upon us and incline our hearts c. Minister Remember that thou keep holy the Sabbath day Six dayes shalt thou labour and do all that thou hast to do but the seventh day is the Sabbath of the Lord thy God In it thou shalt do no manner of work thou and thy son and thy daughter thy manservant and thy maid servant thy cattel and the stranger that is within thy gates For in six dayes the Lord made heaven and earth the sea and all that in them is and rested the seventh day wherefore the Lord blessed the seventh day and hallowed it People Lord have mercy upon us and incline our hearts c. Minister Honour thy father and thy mother that thy dayes may be long in the land which the Lord thy God giveth thee People Lord have mercy upon us and encline our hearts c. Minister Thou shalt do no murther People Lord have mercy upon us and incline our hearts c. Minister Thou shalt not commit adultery People Lord have mercy upon us and incline our hearts c. Minister Thou shalt not steal People Lord have mercy upon us and encline our hearts c Minister Thou shalt not â—ear false witnesse against thy neighbour People Lord have mercy upon us and incline our hearts c. Minister Thou shalt not covet thy neighbours house thou shalt not covet thy neighbours wife nor his servant nor his maide nor his Ox nor his Asse nor any thing that is his People Lord have mercy upon us and write all these thy laws in our hearts we beseecâ— thee Then shall follow the Collect of the day with one of these two Collects following for the King the Minister standing up and saying Let us Pray ALmighty God whose kingdom is everlasting and power infinite have mercy upon the whole congregation and so rule the heart of thy chosen servant our King and governour that he knowing whose minister he is may above all things seek thy honour and glory and that we his subjects duely considering whose authority he hath may faithfully serve honour and humbly obey him in thee and for thee according to thy blessed word and ordinance through Jesus Christ our Lord who with thee and the holy Ghost liveth and raigneth ever one God world without end Amen ALmighty and everlasting God we be taught by thy holy word that the hearts of kings are in thy rule and governance and that thou doest dispose and turn them as it seemeth best to thy godly wisdom we humbly beseech thee so to dispose and govern the heart of thy servant our King and governour that in all his thoughts words and works he may ever seek thy honour and glory and study to preserve thy people committed to his charge in wealth peace and godlinesse Grant this O merciful father for thy dear sons sake Jesus Christ our Lord Amen Common Prayer 1 B. of Edw. 6.  Immediately after the Collects the minister shall read the G Epistle saying thus The Epistle written in the Chapter of Scot. Lit. at the verse And when he hath done he shall say here endeth the Epistle And the Epistle ended Scot. Lit. the Gospel shall be read he shall say the Gospel beginning thus The Gospel written in the Chapter
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What good can a Sermon do Which is not accompanied with Prayer the Prayer first and then the Sermon so Chrysostme Augustine not unlike who thinks it fit ut Pastor orando prose ac pro illis quos est allocuturus sit Orator antequam dictor that the Preacher praying for himself and those he is to speak to be first an entreater before a Teacher A thing so clear as Ferrarius summeth up the contents of his eight Chapter Lib. 1. in these words Preces ad Deum concioni sensper antecessisse that Prayers to God alwayes preceded the Sermon and ends that Chapter with St Ambrose his formula Obsecro Domine suppliciter Rogo c. Give unto me O Lord I humbly pray and beseech thee sober knowledge which may edifie give unto me eloquence prudent and meek which knoweth not what Pride is nor to boast above others my brethren Put into my mouth the word of consolation edification and exhortation by thy holy spirit that I may be able to perswade the good still to improve and with the power of thy word and mine own example recall such as go astray to the rule of thy uprightnesse Let the words which thou shalt grant unto thy servant be as sharp arrows and burning darcs which may penetrate and enflame the hearts of the hearers with the fear and love of thee So the Ambrosian Office in Ferrarius And as the Preacher invocated Gods blessing upon the word he was to deliver so did the people also for him who was to instruct them which Mr. Thorndike conceives to be intended in that form of the peoples resaluting the Priest and with thy spirit which was used also at his going up into the Pulpit Whither or not this rite had any reference to such an intent I will not nor need I contend having so convincing and satisfactory Authority out of St Chrysostom who mentioneth the Deacon crying out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us pray for the Bishop that he may rightly divide the word of truth among us Nor is it much dissonant what is delivered as the practise in our Church before the Reformation to have been spoken to the Preacher about to ascend the Pulpit The Lord be in your heart and in your minde and mouth to pronounce and shew forth his most blessed Gospel In the Apostolical age the extraordinary effluvium and outgoing of Gods spirit governed all both in Prayer and Preaching nothing was premeditated but all performed as the spirit at that instant suggested according to the measure of their gifts and for trial of those gifts it was permitted by the Apostle for the faithful at their holy meetings to speak prophesy and expound one after another For ye may saith he all prophecy one by one that all may learn and all may exhort Nor was this custome peculiar only to the Apostolick Church but derived lower to succeeding times So Clemens in his Constitutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Priests every one by himself not altogether and the Bishop in the last place instruct the people And in several Homilies of Chrysostom the same practise is observed by others To this custome perhaps the fathers of the Councel of Laodicea had an eye when they spake of Homilies of Bishops in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof anon As for the materials of the Primitive Homilies it is rare to finde any thing polemick in them and where it occurreth the controversy is about matters fundamental Faith and the principles of an holy life are the main they inculcate declining nice thorny and inedifying disputes Thrice happy were this nation would our Ministers conform to that good old way and indeed to the excellent direction of that learned Prince who ordered That no Preacher of what title soever under the degree of a Bishop or Dean at the least do presume to preach in any popular Auditory the deep points of Predestination Election Reprobation or of the universality efficacy resistibility or irresistibility of Gods grace but rather leave those theams to be handled by learned men and that modestly and moderately by use and application rather then by way of positive Doctrine as being fitter for Schools and Vniversities then for simple Auditories After the Sermon Between the Sermon and the Offâ—rtory several things intervene according to the Primitive mode which though of peculiar relation to those times may yet reasonably expect the civility of a mention here and because they seem to be summed up almost altogether in one Canon of the Councel of Leodecea I shall first give you the Canon it self intire and then parcel it out into considerations apart the Canon is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. It is thought fit that by themselves and apart first after the Homilies of the Bishops the prayer for the Catechumens be performed and when the Catechumens are departed then the prayer for the Penitent be made and these having been under imposition of hands and gone away the prayers of the Faithful So three prayers to be made the first in a low voice the second and third by the Deacons speaking to them and then the kisse of peace to be given and so the holy oblation to succeed In these words I observe First that these prayers were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apart and every one by it self Secondly that the prayers for the Catechumens began the service which is demonstrable out of Clemens Constitutions where it is ordered that before this prayer the Deacon standing upon some place or advantage should proclaim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. away Infidels away hearers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. then silence being made let him say Pray ye Catechumens where by the way I note a manifest difference is put between Hearers and Catechumens as shall be farther illustrated against the common opinion when I come to treat of Confirmation out of the 1. Councel of Nice and the 4. of Carthage What is intended by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether the prayer of the Catechumens for themselves or that of the faithful for them I am not able to determine But assuredly both they had and if not the very same here intended yet of neer alliance to it as is to be found in Chrysostoms second of his seven genuine Homilies for the rest are meer Impostures upon the second to the Corinthians And these Prayers of St Chrysostome agree almost word for word with the form mentioned in Clemens his Constitutions which excellent peece though I dare not father it upon so early an Author and must acknowledge that the Legerdemain and traces of some false hand are visible enough in some parts thereof yet am I convinced that it conteineth many considerable monuments of the most ancient customs and that the genuine part of it may worthily derive it self from the first three Centuries after Christ. The prayers cited in Chrysostome are to this effect
particular Church may order which she will and judgeth best accomodated to the temper of her members As for ours a late Bishop of no mean note in his Articles of visitation positively asserts that the Child is thrice to be aspersed with water on the face An error certainly and to prove it so this very Rubrique of the first Book of Edward the sixt is argumentative enough For this Rubrique enjoyning triple sprinkling and being clearly omitted and outed by the second Reformers infallibly argueth they intended the discontinuace of the former practice And the sense of those Reformers must be the rule of our obedience His white vesture This was a relique of the Ancient custome taken up upon the same signification Accepisti vestimenta candida ut esset judicium quod exueris involucrum peccatorum indueris innocentiae casta velamina Thou hast taken thy white vestments as a sign that thou hast put off the old rags of thy sinnes and hast put on the chast robes of innocency These Robes they anciently wore for the space of eight daies inclusive beginning their account from Easter Eve the term of their investure and continuing to the ensuing Saturday or Sabbath when they were to leave them off As for the name Chrism it is but of late invention and so called because it was imployed to stay the defluxion of the hrism or confirming Oyntment from flowing away at first Then shall the Priest annoint the Infant There were in the Primitive times relating to this Sacrament two unctions distinguished four waies first in the time and secondly the manner of their application thirdly in their materials and lastly in the scope of their designation In the time of their application one preceding the other subsequent to Baptisme This in truth belongeth to the Confirmation as is evident by Tertullian Egressi de lavacro perungimur benedicta unctione de pristina disciplina debinc manus imponitur as we arise out of the water we are anointed according to the ancient Order with a consecrated unguent then hands are imposed upon us So also Cyprian Ungi necesse est eum qui baptizatus sit He who is baptized must presenly be anointed and Augustine speaking of children baptized Sic manus imposione chrismate communiti mysteriis Eucharistiae admittantur then with imposition of hand and unction let them be admitted to the mysteries of the Eucharist In the manner The first unction being alwaies applied many daies after the signing with the Cross and the later constantly with it In their materials they were severed The first being alwaies performed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greeks cleo as the Latins with oyl the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greeks unguento as the Latins with unguent Clemens his order is conformable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. first you shall anoint him with oyle then you shall baptize him in water lastly you shall an in t him with the signe of the Cross. For such is the import of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the most general sense of Antiquity as is evident by St. Chrisostome in very many places one more remarkable where endeavouring to take the Christians off from Paganish amulets and charms he gives advice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 art thou a faithfull Believer instead of those charms sign thy self with the Cross Hom. 8. in Coloss. So the Author of these questions assuredly very ancient and as assuredly none of l Justin Martyrs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. First we anoint him over with oyle then we dispatch the other mysteries in the Laver Lastly we sign him with the holy unction Lastly distinguished they were in the scope of their designation The first unction alluded to the mode of wrastlers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. He is anoynted like a wrastler going to enter the list Unctus es ficut athleta Christi quasi luctamen hujus seculi luctaturns Thou art anoynted like the wrastler of Christ to struggle with the powers of this world The last unction was intended as a ceremony adjuvant to the collation of the Holy Ghost and a persuance of the literal sence of that Text 2 Cor. 1. vers 21. Now he who hath confirmed us with you in Christ and hath anoynted us is God who hath also washed us and given the earnest of the Spirit in our hearts Where there is first confirmation 2. Unction 3. Sealing or signing Lastly the giving of the Holy Ghost Wherefore it was anciently said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The worker of the Holy Ghost Spiritus signaculum the seal of the Spirit because it signified the invisible unction of the Spirit Unctio Invisibilis Spiritus Sanctus the invisible unction is the Holy Ghost To this ceremony confest very ancient the Romanists are beholding for the matter and external Symbol of their Sacrament of Confirmation which can neither be demonstrated to be Christs institution or Apostolical usage and were it so yet are they to seek for the Prescript form of words as shall be urged elsewhere Again this last unction being partial upon the head onely in imitation of that of our Saviour and the other being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all over the body createth another diversity not mentioned before But here will arise another question If this last unction be an associate of Confirmation how cometh it then to pass that it is here affixt to Baptism which should rather belong to the Office of Confirmation My answer is that this disposing of it in this place is no novelty although differing from the Original practice and upon what account it came to be divided from the Office of Confirmation I shall further declare when I come to take a survay of that Office Shall make a Cross. This Rubrique must be expounded by the thirtyeth Canon of our Church and by that which followeth for the signing is not immediatly to succeed the formal words of Baptism But the Minister is first to say We receive this Child into the Congregation of Christ's Flock And then to sign and so the words do sign in the present tence infallibly import For the Church studions to retain this ancient and universal ceremony of the purest Primitive times was also careful to decline all fear of superstitious intendment as if she thought the Sacrament imperfect without it Therefore whereas the Primitive mode made it to usher in Baptism our Church inverted the order and made it come after and so to follow it as she expresly first declareth the child to be received into the Congregation of Christ's Flock as a perfect Member thereof and not by any power ascribed to the sign of the Cross. And further to assure all distrustful minds that she maketh it not of the substance of the Sacrament she hath totally omitted it in the Office of private Baptism Having yeelded a Reason of this remove in the Service of our
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
corruption so that the spirit be milde and quiet which is a precious thing in the sight of God For after this manner in the old time did the holy women which trusted in God apparel themselves being subject to their own husbands As Sara obeyed Abraham calling him Lord whose daughters ye are made doing well and not being dismaid with any fear The new married persons the same day of their marriage N must receive the holy Communion O The order for the visitation of the Sick The Minister entring into the sick persons house shall say Peace be in this house and to all that dwell in it Common Prayer 1. B. of Edw. 6. When he cometh into the sick persons presence he shall say kneeling down When he cometh into the sick persons presence he shall say this Psalm Hear my prayer O Lord and consider my desire hearken unto me for thy truth and righteousnesse sake c. Glory be to the Father and to the Son c. As it was in the Beginning c. With this Anthem REmember not Lord our iniquities nor the iniquities of our forefathers spare us good Lord spare thy people whom thou hast redeemed with thy most precious blood and be not angry with us for ever Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Our father which art in heaven c. And lead us not into temptation Answer But deliver us from evil Amen Minister O Lord save thy servant Answer Which putteth his trust in thee Minister Send him help from thy holy place Answer And evermore mightily defend him Minister Let the enemy have none advantage of him Answer Nor the wicked approach to hurt him Minister Be unto him O Lord a strong tower Answer From the face of his enemie Minister Lord hear our 1 B. of Edw. 6. my prayers Answer And let our 1 B. of Edw. 6. cry come unto thee The Minister 1 B. of Ed. 6. Let us pray O Lord look down from heaven behold visit and relieve this thy servant look upon him with the eyes of thy mercy give him comfort and sure confidence in thee defend him from the danger of the enemy and keep him in perpetual peace and safety through Jesus Christ our Lord Amen HEar us almighty and most merciful God and Savior extend thy accustomed goodness to this thy servant which is grieved with sickness visit him O Lord as thou didst visit Peters wives mother and the Captains seruant So visit and restore to this sick person his former health if it be thy will or else give him grace so to take thy visitation that after this painful life ended he may dwell with thee in life everlasting Amen Then shall the Minister exhort the sick person after this form or other like DEarly beloved know this that Almighty God is the Lord of life and death and over all things to them pertaining as youth strength health age weakness and sickness Wherefore whatsoever your sickness is know you certainly that it is Gods visitation And for what cause soever this sickness is sent unto you whether it be to try your patience for the example of other and that your faith may be found in the day of the Lord laudable glorious and honorable to the increase of glory and endless felicity or else it be sent unto you to correct and amend in you whatsoever doth offend the eyes of your heavenly Father know you certainly that if you truly repent you of your sins and bear your sickness patiently trusting in Gods mercy for his dear Son Jesus Christ sake and render unto him humble thanks for his fatherly visitation submitting your self wholly to his will it shall turn to your profit and help you forward in the right way that leadeth unto everlasting life If the person visited be very sick then the Curate may end his exhortation in this place Take therefore in good worth the chastisment of the Lord. For whom the Lord loveth he chastiseth Yea as St. Paul saith he scourgeth every son which he receiveth If ye endure chastisement he offereth himself unto you as unto his own children What son is he that the Father chastiseth not If ye be not under correction whereof all true children are pattakers then are ye bastards and not children Therefore seeing that when our carnal fathers â—o correct us we reverently obey them shall we not now much rather be obedient to our spiritual Father and so live And they for a few days do chastise us after their own pleasure but he doth chastise us for our profit to the intent he may make us partakers of his holiness These words good brother are Gods words and written in holy scripture for our comfort and instruction that we should patiently and with thanksgiving bear our heavenly Fathers correction whensoever by any maner of adversity it shall please his gracious goodness to visit us And there should be no greater comfort to Christian persons then to be made like unto Christ by suffering patiently adversities troubles and sicknesses For he himself went not up to joy but first he suffered pain he entred not into his glory before he was cruâ—ified So truly our way to eternal Joy is to suffer here with Christ and our door to enter into eternal life is gladly to die with Christ that we may rise again from death and dwell with â—â—m in everlasting life New therefore taking your sickness which is thus profitable for you patiently I exhort you in the name of God to remember the profession which you made unto God in your Baptism And forasmuch as after this life there is account to be given unto the righteous Judge of whom all must be judged without respect of persons I require you to examine your self and your state both toward God and man so that accusing and condemning your self for your own faults you may finde mercy at our heavenly Fathers hand for Christs sake and not be accused and condemned â—iâ— that fearful Judgement Therefore I shall shortly rehearse the Articles of our Faith that you may know whether you do believe as a Christian man should or â—o P Then the Minister shall rehearse the Articles of the Eaith saying thus Doest thou believe in God the Father Almighty And so forth as it is in Baptism Then shall the Minister examine Q whether he be in charity with all the world exhorting him to forgive from the bottom of his heart all persons that have offended him and if he have offended other to ask them forgiveness And where he hath done injury or wrong to any man that he make amends to the uttermost of his power And if he have not afore disposed his goods let him then make his will But men must be oft admonished that they set an order for their temporal goods and lands when they be in health and also declare his debts what he oweth and what is owing unto him for discharging of his conscience and quietness of