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
Christians did not stand at all the rest of the service kneeling time only excepted and if they did my observation signifieth nothing In answer to which I say the practice was not uniform in this point in all places In the Aphrican Church the fashion was for the Auditory to stand so while the Lessons were read So St. Cyprian represents Aurelius and Colerinus both made Readers standing in loco Altiore in a place of higher advance meaning the Desk or Pulpit ab omni populo circumstante conspecti beheld of all the Audience standing round about them which mode continued there even up to St. Augustines time who often mentions it Ego sedens loquor vos stando laboratis I preach unto you sitting you toyl yourselves in standing to hear me Yet in another place he rather commendeth the sitting posture longe consultius in quibusdam Ecclesiis Transmarinis non soluns Antistites sedentes loquuntur ad populum sed ipsi etiam populo sedilia subjacent ne quisquam infirmior stando lassatus à saluberima intentione avertatur aut ctiam cogatur abscedere It is better ordered in some beyond sea Churches where not onely the Preachers sit while they teach the people but seats are also provided for the Audience least any through infirmity wearied with long standing should be either hindred from attention or enforced to depart the Church This custom indeed of standing seems a peculiar of Aphrica for other Churches used sitting So St. Hierom gives the practise of the Monks of his time complet is orationibus cunctisque residentibus medius incipit disput are prayers being ended and all sitting down again one from amongst them begins to preach And that this was the uniform practise of the Greek Church is inferrible from Justin Martyr who laying down how the Scriptures were read and the Sermon delivered in the Assemblies proceeds thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after this we rise up all together and send forth our prayers So also that known proclamation of the Deacon so frequent in St Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us stand upright with all reverence when there was a transition from the other part of divine Service-Prayers now this rising up and standing upright must necessarily infer that they sate before So also not to urge the Clementine Constitutions St. Chrysostome is most expresse speaking of the irreverence of some in holy Assemblies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the Preacher be somewhat more elegant then ordinary presently they who sit to hear him fall on laughing But what can be more either full or Authentick then our Saviours practise in St. Luke 2. 46. whom his Parents found in the Temple sitting in the midst of the Doctors and hearing them The Gospel being ended shall be said the Greed. Having had formerly occasion to speak of the Latin Creed surnamed the Apostles we come now to that of the Greek Church whereof this following is the most large I say not the most ancient indeed by how much the more copious so much the lesse ancient for the earliest Christian Church knew I conceive no other Creed no other confession of saith as antecedently necessary to Baptisme for which and to which all rules of faith were anciently made and applied then that of belief in the Father Son and holy Ghost as was the very direction of our Saviour relating to Baptisme which Justin Martyr expoundeth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One God of the whole universe under the nations of the Father Son and holy Ghost Afterwards as upstart heresies did administer occasion several Articles were added in opposition to those false teachers for instance maker of heaven and earth against Menander who held the world was created by angels His onely Son born of the Virgin Mary in opposition to Ebion and Cerinthus who maintained he was meer man begat by Joseph Crucified dead and buried in opposition to Simon Magus who denied Christs humanation or incarnation saying that all his conversation here on earth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemingly only and not in verity for which reason Ignatius who undertakes him and his adherents so often repeateth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was truely born truely crucified he truely rose again Further instances might be produced were it necessary or advantagious to my present purpose Though the emergency of such heterodox opinions occasioned the addition of such defensitives against them yet as learned Grotius hath well noted all Churches did not observe a vocal uniformity or binde themselves strictly to the letter but varied in the make or outward frame though they agreed in the substance whence it is that in ancient confessions there appeareth such a verbal diversity when in truth the mental result of all is the same And when one precise formula was once agreed upon yet was that form modelled alwayes sutable to the essential import and very often in the expresse words of elder presidents Take the most ancient of Creeds extant which the most ancient of Churches that of Heirusalem is likeliest to afford us Take I say that Creed and compare it with those few monuments we have of earlier times and you will finde very many parcels thereof so neer resembling as may perswade us they did relate each to other Several of them Grotius hath collected to my hand and some others my slender reading shall contribute Symbolum Hierosolymitanum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ireneus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Mart. Exposit. Fid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Epist ad Ephes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ireneus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexandr Strom. l. 7. Nay even those superstructures which were afterward affixt to this Creed by the Councels of Nice and Constantinople have preserved the like regard to antiquity whereof some instances may be given as where Christ is rendred to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light of light Justin Martyr hath the very same expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so where he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consubstantial with his Father the same Justin to the same effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so where the Councel of Constantinople added concerning the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Procession from the Father the said Justin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Creed as Nicene was contrived by the great exemplar of humane frailty Hosius Bishop of Corduba It past the Councells so great approbation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were of three hundred and eighteen Bishops there present but seven that dissented So inconsiderable then was the Arrian Party which not long after so ranted and domineered as to compel this very Hosius to renounce his own confession and infallibility it self the Bishop of Rome to fail and subscribe to their faith The supplemental parcels which
meer Ecclesiastical audience and which were not punishable by the Civil Law as perjury fornication usury c. But in process of time the accumulation of Canons creating daily a multitude of questions too intricate for the Bishop to determine Placuit ut petant ex nomine Provinciarum omnium Legati porrecturi Vincentius Fortunatianus à gloriosissimis Imperatoribus ut dent facultatem defensores constituendi Scholasticos qui in actu sunt vel in munere defensionis causarum ut more Sacerdotum Provinciae iidem ipsi quidem legendum qui Defensionem Ecclesiarum susceperint habeant facultatem pro negotiis Ecclesiarum quoties necessitas flagitaverit vel ad obsistendum Obrepentibus vel ad necessaria suggerenda ingredi judicum secretaria It is decreed saith the Councel of Carthage that Vincentius and Fortunatianus the Legates which are to be sent in the name of all the Provinces petition the most Glorious Emperours that they would give way for the choice of Scholastical Advocates who are profess'd pleaders of causes that after the manner of the Principalls of Provinces these who shall undertake the Protection of the Churches may have leave in affairs of the Churches as necessity shall require to enter the seats of Judicature either to oppose evils creeping in or to represent things necessary From these Defensores Ecclesiastici or as the Greeks called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 learned men think the Chancellors or Officialls Ecclesiastical took their beginning and probably so it might be in the African Church but elsewhere Socrates seems to set forth a worse Reason speaking of Sylvanus Bishop of Troas Cum clericos ex litigantium controversiis quaestum facere videret deinceps neminem ex clero judicem esse permisit sed unum ex fidelibus laicis causarum cognitioni praefecit When he once perceived the Clergy made an advantage to themselves from others quarrels he suffered no Clergy-man to be Judge but appointed a Lay-man selected out of the Faithfull to preside in hearing causes Take both or which you like and assign another as probable as any viz. the not diversion of the Bishops and Chergy-men from sacred duties more proper to their calling the Institution speaks reason enough to vindicate it against all exceptions Ibid. Ordinaries Ordinaries saith Lindwood are those quibus competit jurisdictio Ordinaria de jure Privilegii vel consuetudine who of Right either by Priviledg or Prescription have ordinary Jurisdiction and therefore Chancellors Commissioners Officials and Arch-Deacons are Ordinaries as well as Bishops Page 25. line 3. Begin another division thus Some following Salisbury use upon inquiry into the ancient Practice of this Church of England I find it most apparent that every Bishop in his Dlocesan or Episcopal Synod had full power to constitute such Canons to make such Ecclesiastical Orders to frame such services for the respective Diocess as he and his Clergy should think most convenient And from hence arose those varieties of uses mentioned in this Preface In truth such was the custom of the Primitive Church unusquisque Episcoporum quod putat facit Every Bishop in his own Diocess doth what he judgeth meet And S. Ambrose under the Popes nose at Millain compiled an Office not onely differing from but standing in competition with that of Rome But though here are many uses mentioned yet for the Province of Canterbury that of Salisbury in estimation so far surpast the rest as it became almost of universal observation Compiled and digested it was by Osmund Bishop of Salisbury about the year 1099. The reason given by Harpsfeild is quoniam singulae fere Dioceses in statis precariis horis dicendis variabant ad hanc varietatem tollendam ut quasi absolutum quoddam precandi quo omnes uti possent exemplar extaret That because almost almost all Dioceses had their seveal waies and uses in their services and Canonical houres to take away that diversity this should be as a standing form for all to follow But this reason I cannot assent unto for what had Osmund to do to give the rule to other Dioceses Nothing certainly Nor did he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mind or regard what others did No he had the same designe neither more nor less which was incident to the power of the Bishop Evidently this In a Counsel held at London Anno 1075. decreed it was according to ancient Canons that Bishops Seas should no longer be held in Villages but removed to Citties Thereupon Hermanus translated his chair from Shirburn to Salisbury where he began to edify a Cathedral but died before he finisht it Next him succeeded this Osmund who having compleated the structure Clergy-men most eminent for learning from all parts were invited by a liberal allowance there to reside The Church being built and furnished thus with so gallant a Colledge of Prebendaries Osmund took it into his next care that Divine Service might there be performed with equal splendor Hereupon he contrived the Office called the Course of Salisbury and provided such a set of excellent Singing-men to officiate it that Emicabat so are the words of my Author ibi magis quam alias canonicorum claritas cantibus nobilium The Canons thereof could nowhere else be matched for their Art in Musick This Service of Salisbury being now cryd up as a most noble model The rest of the Bishops of the Province of Canterbury especially not haveing learning enough for pene omnes tunc temporis illiterati they were then almost all arrant dunces to frame a better conformed their Dioceses in it So that what Osmund intended peculiarly for his own use became exemplary to others And perhaps upon this very score his Sea obtained from posterity as a mark of honour that preeminence whereof Lindwood gives this account Episcopus Sarum in Collegio Episcoporum est praecentor tomporibus quibus Archi-Episcopus Cantuariensis solemniter celebrat Divina praesente Collegio Episcoporum Chorum in Divinis Officiis regere debet de Observantia consuetudine antiqua The Bishop of Salisbury in the College of Bishops is to be the Praecentor and at such times as the Arch-Bishop of Canterbury officiateth all the College of Bishops being present he ought to govern and direct the Quire insacred Offices And this he is to do by ancient custome and observation And perhaps upon this very score if it be true as some Romanists affirm the Bishop of Salisbury was before the Reformation constantly and of course Dean of the King's Chappel and chief appointer of the Rites and Ceremonies Page 79. line 26. At these words The first mention Add is in Proclus he declaring it to be a daily Hymn saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the world over every day is re-sounded All the works of the Lord bless the Lord. Page 98. line 47. Begin another Paragraph thus The Priest shall say But when At the beginning of Evening Prayer I confess I have known
beginning c. The Collect. ALmighty and everlasting God we humbly beseech thy majesty that as thy onely begotten son was this day presented in the temple in substance of our flesh So grant that we may be presented unto thee with pure and clear minds by Jesus Christ our Lord. The Epistle The same that is appointed for the Sunday The Gospel When the time of Luk. 2. verse 22. unto verse 27. Saint Matthias day 1. B. of Edw. 6. Deliver me O Lord from the evil man c. Psal. 140. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which in the place of the traitor Judas bidst choose thy faithful servant Matthias to be of the number of the twelve Apostles grant that thy Church being alway preserved from false Apostles may be ordered and guided by faithful and true Pastors through Jesus Christ our Lord. The Epistle In those dayes Peter Act 1. verse 15. unto the end The Gospel In that time Jesus answered Mat. 11 verse 25 unto the end Z. Annuntiation of the Virgin Mary 1 B. of Edw. 6. Lord I am not high minded c. Psal. 131. Glory be to the Father c. As it was in the beginning c. The Collect. We beseech thee Lord powre thy grace into our hearts that as we have known Christ thy sons incarnation by the message of an angel so by his crosse and passion we may be brought unto the glory of his resurrection through the same Christ our Lord. The Epistle God spake once again unto Ahaz Isai. 7. verse 10. unto ver 16. The Gospel And in the sixth moneth Luke 1. verse 26. unto ver 39. Saint Marks day 1 B. of Edw. 6. Lord I call upon ' thee hast thee unto me c. Psal. 141. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which hast instructed thy holy Church with the heavenly doctrine of thy Evangelist St. Mark give us grace that we be not like children carried away with every blast of vain doctrine but firmly to be established in the truth of the holy Gospel through Jesus Christ. c. The Epistle Unto every one of us is given grace Ephes. 5. verse 4. unto ver 17. The Gospel I am the true vine John 15. verse 1. to verse 12. A. Saint Philip and James 1. B. of Edw. 6. at Mattens The second Lèsson Acts 8. unto when the Apostles Behold how good and joyful a thing it is c. Psal. 133. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God whom truely to know is everlasting life grant us perfectly to know thy son Jesus Christ to be the way the truth and the life as thou vast taught Saint Philip and other apostles through Jesus Christ our Lord. The Epistle James the servant of God James 1. verse 1. unto ver 13. The Gospel And Jesus said unto his disciples Joh. 14 ver 1. unto ver 15. Saint Barnabas Apostle 1 B. of Edw. 6. at Mattens The second Lesson Acts 14. unto the end I cryed unto the Lord with my voice c. Psal. 142. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd almighty which hast endued thy holy Apostle Barnabas with singular gifts of thy holy Ghost let us not be destitute of thy manifold gifts nor yet of grace to use them alway to thy honour and glory through Jesus Christ our Lord. The Epistle Tidings of these things Acts 11. verse 22. unto the end The Gospel This is my commandement John 15. ver 12. unto ver 17. 1. B. of Edw. 6. At Evensong The second Lesson Acts 15. unto after certain dayes Saint John Baptist. 1 B. of Edw. 6. Proper Lessons at Mattens The first Lesson Malach. 3. unto the end The second Lesson Mat. 3. unto the end Hear my Prayer O Lord c. Psal. 43. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God by whose providence thy servant John was Baptist wonderfully born sent to prepare the way of thy son our Saviour by preaching of â—enance make us so to follow his doctrine and holy life that we may truly repent according to his preaching and after his example constantly speak the truth boldly revuke vice and patiently suffer for the truthes sake through Jesus Christ c. The Epistle Be of good chear my people Isai. 40. verse 1. unto ver 12. The Gospel Elizabeths time came Luke 1. verse 57. unto the end 1 B. of Edw. the 6. proper Lessons at Even-song The first Lesson Malach. 3. unto the end The second Lesson Mat. 14. unto when Jesus heard B. St. Peters day 1. B. of Edw. 6. At Mattens The second Lesson Acts 3. unto the end Blessed be the Lord my strength c. Psal. 144. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which by thy son Jesus Christ hast given to thy Apostle St. Peter many excellent gifts commandedst him earnestly to feed thy flock make we beseech thee all Bishops and pastours diligently to preach thy holy word and the people obediently to follow the same that they may receive the crown of everlasting glory through Jesu Christ our Lord. The Epistle At the same time Herod the Acts 12. verse 1. unto verse 12. The Gospel When Jesus came into the Mat. 16. verse 13. unto verse 20. 1. B. of Edw. At Evensong The second Lesson Acts 3. C. Saint Mary Magdalene Praise the Lord O my soul c. Psal. 146. Glory be to the Father c. As it was in the beginning c. The Collect. MErciful father give us grace that we never presume to sin through example of any creature but if it shall chance us at any time to offend thy divine Majesty that then we may truely repent and lament the same after the example of Mary Magdalene and by lively faith obtain remission of all our sins through the onely merits of thy son our Saviour Christ. The Epistle Whosoever findeth an honest faithful woman c. Prov. 31. The Gospel And one of the Pharises desired Jesus c. Luk. 7. ver 36. unto the end St. James the Apostle 1. B. of Edw. 6. O praise the Lord of heaven Psal. 148. Glory be to the Father c. As it was in the beginning c. The Collect. GRant O merciful God that as thy holy Apostle Saint James leaving his Father and all that he had without delay was obedient unto the calling of thy son Jesus Christ and followed him So we forsaking all worloly and carnal affections may be evermore ready to follow thy commandments through Jesus Christ our Lord. The Epistle In those dayes came Acts 11. verse 26. unto ver 3. of chap. 12. The Gospel Then came to him the mother Mat. 12. verse
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
and Collegiate Churches there shall alwayes some Communicate with the Priest that ministreth And that the same may be also observed every where abroad in the Country some one at the least of that house in every Parish to whom by course after the ordinance herein made it pertaineth to offer for the charges of the Communion or some other whom they shall provide to offer for them shall receive the holy Communion with the Priest The which may be better done for that they know before when their course cometh and may therefore dispose themselves to the worthy receiving of the Sacrament And with him or them who doth so offer the charges of the Communion all other who be then Godly disposed thereunto shall likewise receive the Communion And by this means the Minister having alwayes some to Communicate with him may accordingly solemnize so high and holy mysteries with all the suffrages and due order appointed for the same And the Priest in the week day shall forbear to celebrate the Communion except he have some that will Communicate with him And in Cathedral or Collegiat Churches where be many Ministers and Deacons they shall all receive the Communion with the Minister every Sunday at the least except they have a reasonable cause to the contrary  2 B. of Edw. 6. V Although no order can be so perfectly devised but it may be of some either for their Ignorance and infirmity or else for malice and obstinacy misconstrued depraved and interpreted in a wrong part and yet because brotherly Charity willeth that so much as conveniently may be offences should be taken away therefore we willing to do the same Whereas it is ordained in the Book of Common prayer in the Administration of the Lords Supper that the Communicants kneeling should receive the same which thing being well meant for a signification of the humble and grateful acknowledging of the benefits of Christ given unto the worthy receiver And to avoid the prophanation and disorder which about the holy Communion might else ensue least yet the same kneeling might be thought or taken otherwise we do declare that it is not meant thereby that any adoration is done or ought to be done either unto the Sacramental Bread or wine there bodily received or unto any real and essential presence there being of Christs natural flesh and blood For as concerning the Sacramental Bread and wine they remain still in their very natural substances and therefore may not be adored for that were Idolatry to be abhorred of all faithful Christians And as concerning the natural Body and Blood of our Saviour Christ they are in heaven and not here for it is against the truth of Christs true natural body to be in mo places then one Common Prayer 1 B. of Edw. 6. And to take away the superstition which any person hath or might have in the bread and wine it shall suffice that the bread be such as is usual to be eaten at the table with other meats but the best and purest wheat bread that conveniently may be gotten W And if any of the bread and wine remain the Curate shall have it to his own use Scot. Lit. And if any of the Bread and Wine do remain which is consecrated it shall be reverently eaten and drunk by such of the Communicants onely as the Presbyter which celebrates shall take unto him but it shall not be carried out of the Church And to the end there may be little left he that officiates is required to consecrate with the least and then if there be want the words of consecration may be repeated again over more either Bread and Wine The presbyter beginning at these words in the Prayer of consecration Our Saviour in the night that he was betrayed c. For avoiding of all matters and occasion of dissention it is meet that the bread prepared for the Communion be made through all this Realm after one sort and fashion that is to say unleavened and round as it was afore but without all manner of print and something more larger and thicker then it was so that it may be aptly divided in divers peeces and every one shall be divided into two peeces at the least or more by the discretion of the Minister and so distributed And men must not think lesse to be received in part then in the whole but in each of them the whole body of our-Saviour Jesus Christ. Common Prayer 1. B. of Edw. 6. The bread and wine for the Communion shall be provided by the Curate and Church-wardens at the charges of the Parish and the Parish shall be discharged of such sums of money or other duties which hitherto they have payed for the same by order of their houses every Sunday And for as much as the Pastors and Curates within this Realm shall continually finde at their costs and charge in their Cures sufficient bread and wine for the holy Communion as oft as their Parishioners shall be disposed for their spiritual comfort to receive the same It is cherefore ordered that in recompence of such costs and charges the Parishioners of every Parish shall offer every Sunday at the time of the Offertory the just value and price of the holy Loaf with all such money and other things as were wont to be offered with the same to the use of their Pastors and Curates and that in such order and course as they were wont to finde and pay the said holy Loaf Common Prayer 1 B. of Edw. 6. And note that every Parishioner shall Communicate at the least three X times in the year of which Easter to be one and shall also receive the Sacraments and Scot. Lit. observe other rites according to the order in this book appointed And yearly at Easter every Parishioner shall reckon with his Parson Vicar Curate or his or their Deputy or Deputies and pay to them or him all Ecclesiastical duties accustomably due then and at that time to be payed Furthermore every man and woman to be bound to hear and to be at Divine service in the Parish Church where they be resident and there with devout Prayer or Godly silence and meditation to occupy themselves There to pay their duties to communicate once in the year at the least and there to take and receive all other Sacraments and rites in this book appointed And whosoever willingly upon no just cause doth absent themselves or doth ungodly in the Parish Church occupy themselves upon proof thereof by the Ecclesiastical laws of the Realm to be excommunicated or suffer other punishment as shall be to the Ecclesiastical Judge according to his discretion seem convenient And although it be read in ancient writers that the people many years past received at the Priests hands the Sacrament of the body of Christ in their own hands and no Commandment of Christ to the contrary yet for as much as they many times conveyed the same secretly away kept it with them and diversly