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 '1.1 . 
 
 
CORNELL 
 
 UNIVERSITY 
 
 LIBRARY 
 
 In Memory of 
 ANDREW S. WHITE '88 
 
 Presented by 
 
 Mrs. Andrew S. White 
 
 Nom d' Artiste 
 
 Mme. Claire Alcee 
 
Cornall Unlv»r«lly Ubrary 
 BX5035.L69 L64 
 
 Alllapc* Pt divine. ,.9«l]f»t,,/,,,gX,,,Hjj[nfJin L' 
 
 otin 
 
 3 1924 029 447 111 
 
The original of tiiis book is in 
 tine Cornell University Library. 
 
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 the United States on the use of the text. 
 
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TIIK 
 
 ALLIANCE OF DIVINE OFFICES. 
 
 BY 
 
 HAMON L'ESTMNGE, Esq. 
 
 THE FOURTH EDITION. 
 
 OXFORD, 
 JOHN HENRY PARKER. 
 
 M DCCC XLVI. 
 
A. M-l^^Cr 
 
 G^jr- d^^:t{j:h'^ 
 
 OXFORD : PRINTED BY I. SURIMPTON. 
 
ALLIANCE OF DIVINE OFFICES, 
 
 EXHIBITING Al.l, THE LITURGIES 
 
 OF TllK 
 
 CHURCH OF ENGLAND 
 
 SINCE THE REFORMATION; 
 
 AS ALSO 
 
 THE LATE SCOTCH SERVICE-BOOK, WITH ALL THEIR 
 RESPECTIVE VARIATIONS; 
 
 AND UPON THEM ALL 
 
 ANNOTATIONS, 
 
 VINDICATING THE BOOK OF COMMON PRATER FROM THE MAIN OBJECTIONS 
 OP ITS ADVERSARIES, EXPLICATING MANY PARCELS THEREOF HITHERTO 
 NOT CLEARLY DNDER8TOOD, SHEWING THE CONFORMITY IT BEARETH 
 WITH THE PRIMITIVE PRACTICE, AND GIVING A FAIR PROSPECT INTO 
 THE USAGES OF THE ANCIENT CHURCH. 
 
 TO THESE IS ADDED AT THE END, 
 
 the order of the communion set forth 2 edw. vi. 
 By HAMON L'E strange, Esq. 
 
 TBE SECOND EDITION. 
 
 [TO WHICH ABE ADDED IW THE THIBD EDITI0:7, 
 
 THE FORM OF ORDINATION, &c. 
 
 ADDITIONS AND ALTERATIONS MADE IN THE LITURGY, &c. 
 
 PRATERS IN THE CONVOCATION. 
 
 FORM OF PRATER USED IN KING CHARLES THE SECOND'S 
 
 CHAPEL AT THE HAGUE. 
 
 PRATERS IN THE TIME OF AN INVASION. 
 
 PRATERS AT THE HEALING.] 
 
 Quod apud multos unum invenitur, non est erratum, sed traditum. — TertulUan. 
 
 LONDON, 
 
 PRINTED FOE CHARLES BHOME, 
 AT THE GUN, AT THE WEST-END OF ST. PAULS, 1690, 
 
PREFACE TO THE FOURTH EDITION. 
 
 Hamon L'Estrange was the second son of Sir Hamon 
 L'Estrange, knight, the descendant of an ancient and re- 
 putable family, seated at Hunstanton Hall, co. Norfolk. 
 Nicholas, the eldest, was created a baronet in 1629, and died 
 in 1656. Roger, the youngest, who became so well known 
 by his numerous writings, was knighted by King James II. 
 in 1684, as a reward for his loyal services, and died in 1705, 
 at the advanced age of 88*. Hamon L'Estrange, the author 
 of the Alliance, was twice married, and left a numerous issue. 
 In the year 1655 he published a History of the Reign of 
 King Charles I., which called forth the Observations of 
 Dr. Peter Heylin. L'Estrange (according to Heylin) attacked 
 these Observations with great asperity, in a pamphlet, enti- 
 tuled 'The Observator Observed;' and in 1656, we are told 
 that Dr. Heylin, "with admired wit and elegance, gave 
 Mr. L'Estrange a most severe yet civil correction," in his 
 ' Extraneus Vapulans*",' to which L'Estrange alludes in his 
 preface to the Alliance. 
 
 The first edition of the Alliance of Divine Offices was pub- 
 lished in 1659, previous to the last review of the Common 
 Prayer Book". The second edition, from which the present 
 is reprinted, appeared in 1690. The third, bearing date 
 1699, differs from the two previous editions, in the addition 
 
 3 See Blomefield's Hist, of Norfolk, of the present work will perceive that 
 
 and Wood's Athenae Oxonienses. he did not succeed in amending the 
 
 " See Barnard's Life of Heylin, author's propensity to the use of such 
 
 p. 225, &c. Heylin gives us " an words. 
 
 alphabetical list of the uncouth and ' This will he home in miud, as 
 
 unusual words" usedhy L'Estrange in L'Estrange's remarks occasionally ap- 
 
 the History of Charles 1. The reader ply to the book as it then stood. 
 
PREFACE TO THE FOURTH EDITION. 
 
 of certain offices, which are stated in a copy formerly be- 
 longing to Dr. Brett, and in his handwriting, to have 
 been made "by Henry Gandy, M.A,'^ a nonjuror. From 
 this copy, by the kindness of J. H. Markland, Esq., in 
 whose possession it is, the present edition has been fur- 
 nished with the additional offices. 
 
 The following are the editions which have been generally 
 consulted in verifying the quotations. 
 
 S. Ambrosii 
 
 S. Athanasii 
 
 S. Augusdni 
 
 S. Basilii , 
 
 S. Chrysostomi f °PP- ^^ »«°«^ 
 
 S. Greg. Naz. 
 
 S. Greg. Mag. 
 
 S. HieroDymi 
 
 Balsamon. Far. 1620. 
 
 Buceri, Scripta Anglicana, 1577. 
 
 Calvini Epistols et B«sponsa. Gen. 
 
 1575. 
 Chamler. Gen. 1626. 
 S. Clementis Alex. 0pp. Heid. 1592. 
 Concil. ed. Labbei et Cossartii. Yen. 
 
 1728. 
 Corpus Juris Civilis, 1663. 
 Canonici, 1606. 
 
 S. Cypriani Opp. 1593. 
 
 S. Cyrilli Opp. Oxon. 1703. 
 
 Dionysii Areop. Opp. 1634. 
 
 Durandi Rationale, 1519. 
 
 Grotii Opp. 1679. 
 
 Harmonia Confessionum. Gen. 1581. 
 
 Hittorpii de Cath. EccL Off. Col. 
 1568. 
 
 S. Ignatii Opp. Col. 1478. 
 
 S. Justlni Mart. Coram. 1593. 
 Leonis I. Opp. Paris. 1614. 
 Nicephori Opp. 1560. 
 Origen. Paris. 1512. 
 Socrates. Paris. 1668. 
 Tertull. Opp. Franck. 1597. 
 Vossii Opp. 1701. 
 TheodoreL Paris. 1642. 
 Zanchii Opp. 1605. 
 
THE RIGHT HONOURABLE 
 
 CHRISTOPHER LORD HATTON, 
 
 COMPTKOLLER OF THE HOUSEHOLD TO KING CHARLES THE FIRST, AND ONE OF 
 HIS majesty's most HONOURABLE PRIVY COUNCIL. 
 
 My Lord, 
 
 It is not long since you gave an honourable reception to 
 the History of St. Paul's Cathedral^; behold here the history 
 (for so it is in truth) of that cathedral's liturgy humbly pre- 
 sents itself to you. That address, indeed, created this. For 
 God's house, and His worship, being twins of so indissoluble 
 relation, why should their histories be separated in their 
 dedication; and where could they find a fitter patron than 
 yourself, who inherit, as an heir-loom of your noble family 
 for many descents, so high a value for any thing whose con- 
 cernment is religion? Such is the subject of both these 
 histories, if I speak not improperly to call them two, which 
 are of so similary argument, that this may rather be said 
 the second part of that. 
 
 It is true this work had not (as that of my learned friend) 
 the honour to result originally from your Honour's immediate 
 command ; yet this I can say, that long before I had finished 
 it, I understood you had many years since recommended the 
 same design to the endeavour of a learned pen, but under- 
 standing withal, that, for reasons unknown to me, the work 
 was laid aside, I proceeded with no small alacrity, being glad 
 
 " [By SirWm. Dugdale, 1658.] 
 
VIU THE EPISTLE. 
 
 I had made choice of an undertaking which your lordship 
 honoured with such approbation. More glad shall I be, 
 if, in the performance thereof, I have administered any 
 thing available to the public good, or which may be a va- 
 luable consideration for you to own me, as you do, in the 
 quality of 
 
 My Lord, 
 Your Honour's most humbly devoted servant, 
 
 HAMON L'ESTRANGE. 
 
AN 
 
 ADDRESS PROEMIAL- 
 
 The fatal pique between parties oppositely persuaded, con- 
 cerning the liturgy and ceremonies of our Churchy drawing 
 nigh to its aKfirj and highest pitch about twenty years since, 
 the noise of those clashings roused me up seriously to con- 
 sider, that this was not a controversy, like many others, 
 about trifling niceties, admitting a safe neutrality, but a 
 controversy about a practical fundamental, wherein to en- 
 was to hazard the main. For if (as the non-conformists urged) 
 the liturgy and ceremonies of our Church were absolutely 
 and simply unlawful ; first, as being of man's device ; and 
 secondly, because extracted out of the Mass-Book, Breviary, 
 and other rituals of the Church of Rome ; then did the ordi- 
 nances of our Church betray me all the while to an abomin- 
 able compliance, no longer to be endured. But if, on the 
 contrary, her religious rites and appointments had no such 
 impious quality, if they were elemented of materials, not only 
 lawful, but highly decent, then to withdraw my obedience 
 to her sanctions would prove as dangerous on the other 
 side. Being then necessitated to an election of one of these 
 two, (for they admit no medium,) conformity, or separation, 
 resolved I was to do it as it should be, that is, by examining 
 what was said pro and con, for and against it, on both sides. 
 
AN ADDKESS PROEMIAL. 
 
 and then to follow the dictates of an impartial judgment. 
 That I might stand the more erectj and behold both oppo- 
 nents with equal angles, resolved I was also to move some 
 prejudice I had conceived against some persons disaffected to 
 our ceremonies, in regard by former subscriptions they had 
 allowed what was since of so hard concoction to them ; this 
 I considered was argumentative only ad homines, not ad rem ; 
 for if any did comply in order to their temporal interest, 
 their failings must not be urged to the disadvantage of the 
 cause. Personal reflections therefore set aside, I fixed my 
 mind only upon a disquisition of the truth. AU in effect that 
 at that time had been, or since hath been, said on the com- 
 plainants' behalf, was drawn up into one body by Mr. Cart- 
 wright, the magazine that stores all that party with a panoply, 
 complete armour for these polemics : and all that Mr. Cart- 
 wright did urge was faithfully summed up by Dr. Whitgift 
 and Mr. Hooker, who replied upon him. So that my study 
 was reduced to a narrow scantling, viz. a perusal only of 
 those learned authors. This I did, from point to point, with 
 all possible diligence, and that more than once : having 
 seriously weighed the arguments on both sides, I sincerely 
 profess, my judgment did clearly acquiesce in this. That our 
 liturgy and ceremonies were no way guilty of that foul charge 
 of unlawful : and if so, I had enough whereon to establish 
 my obedience. 
 
 Necessity and consideration of my eternal state having 
 brought me thus far, curiosity had a further journey :. for 
 whereas one part cried down our service and ceremonies as a 
 popish, and the other cried them up as a primitive model,, 
 and both with equal confidence ; I had a mind to bestow 
 some labour in the research of this truth also, and to consult 
 the very fountains themselves, I mean those precious records 
 of the first sis centuries. With Clemens Romanus, Ignatius, 
 
AN ADDRESS PROEMIAL. XI 
 
 Polycarpus, apostolical men, I began; then descended to 
 Justin Martyr, Clemens Alexandrinus, Irenseus, Tertullian, 
 Cyprian, &c., so gradually downward unto the age of Gregory 
 the Great. Whatsoever in passage occurred to my observa-' 
 tion, as evidence of the practice primitive, I noted, at first 
 confusedly, and after disposed into more serviceable order, 
 assigning every note its proper station as it did parallelly re- 
 late to any respective part of our liturgy. By the help of 
 these notes, able was I to discern that our liturgy in the 
 most, and those the most noble parts, (those of sacred extrac-! 
 tion excepted,) was extant in the usage of the primitive 
 Church long before the popish mass was ever dreamt of; 
 Nay, more than so ; able was I to discern an admirable har- 
 mony, even i^ external rites, between the Church of England 
 and those ancient fathers. These notes having had so potent 
 an influence upon myself, that, whereas I at first conformed 
 only as education and custom had prepossessed me, under 
 the conduct of that light they afforded me, I became a, 
 true son of the Church of England, both in judgment and 
 affection : I inclined to think, that meeting with minds of 
 the same complexion with mine, that is, studious, of truths 
 not biassed by passion, nor addicted to any faction, they would 
 have the same operation. Upon this supposition I began to 
 fit them for the public ; and I can only say I began ; for, in 
 my entrance upon that work, the torrent of our civil dissen- 
 sions, plunder, and eight years' sequestration overtake me, 
 as an adherent to the worsted, I say not to the worst, side? 
 Reduced to this condition, how to live became my only study, 
 these useless collections I laid to rest, where probably they 
 had slept their last, had not, an unexpected occasion awakened 
 them. That occasion, this : , 
 
 In July, 1656*, came forth a book entitled Esetraneus 
 
 * [Dated from Lacies Court, Abingdon, June 7, 1656.] 
 
XU AN ADDRESS PROEMIAL. 
 
 Vapulans, in English, ' L'Estrange is beaten/ the author Dr. 
 Heylin, by ordination a presbyter, who of all men should be 
 no striker, so the Apostle's canon, 1 Tim. iii. 3, and so the 
 canon of the Apostles, irpea^vTepov TinrTovra irtarTovi afnap- 
 Tavovra<! KoOaipeicrdai irpoardrrofiev^, " that presbyter who 
 smiteth believers when they offend, we decree that he be de- 
 posed." It is not my desire, were I able, to lay this law upon 
 him. No, that he may see that he hath wrought a reforma- 
 tion upon me, that I am the better for the beating, I solemnly 
 profess all injuries he hath done me have with me had long 
 since Christian burial, burial by the Book of Common Prayer, 
 in that excellent form, " If any of you be in malice, come not 
 to this holy table." I thank God I have not the least swell- 
 ing thought against him ; yet I ingenuously ^onfess, that 
 when I first read in the preface of that book, myself 
 (amongst other not very lovely attributes') blazoned for a 
 non-conformist, I beheld it as a provocation most piquant and 
 pungent to turn again, had I not seriously resolved never 
 more to enter the lists of unchristian strife with him or any 
 other. But though I resolved totally to acquiesce from such 
 contests, yet did I as firmly from that very moment resolve, 
 if God blessed me with a few days, not to suffer that great 
 blot of ink to dry upon mine honour, and the rather because 
 I was persuaded I could take it out, not with juice of lemon, 
 sharp recriminations, but with milk and milder lenitives. 
 In order to it, I presently re-assumed my long-neglected 
 papers. Having reviewed them, my second thoughts sug- 
 gested to me a design of a new model. For whereas I at 
 first intended only a confinement of my notes to the esta- 
 blished hturgy of our Church, my last meditations resolved 
 
 •• Can. 27. [Bev. Syn. p. 17.] of ceremony, and a rigid Sabbatarian in 
 
 " [" Finding him to be stiffly prin- the point of doctrine, as ill-looking a 
 
 cipled in the puritari tenets, a semi- fellow as he makes me,' I coiild eAsily 
 
 presbyterian at the least in the form of see that my known contrariety in opin- 
 
 government, anon- conformist in matter ion had raised this storm."] 
 
AN ADDRESS PROEMIAL. Xlll 
 
 to apply them to all our liturgies since the Reformation, to 
 recommend the Common Prayer by all the arguments I could, 
 to a more passable entertainment, and to take off all the con- 
 siderable objections against it. In the progress of which en- 
 terprize so many new speculations offered themselves to my 
 consideration, that I cannot but profess myself a great (I 
 hope not the only) proficient by mine own labours ; so true 
 is that, StSdaKtov tI?, /lavddvei nrXetov'^, "he who teacheth 
 others, instructs himself." 
 
 In the pursuit of these annotations, where I refer to 
 antiquity, I rarely descend beneath six hundred years after 
 Christ, and as rarely do I cite any but authentic records, or 
 such as, under false ascriptions, are the undoubted issues of 
 those times : therefore the supposed liturgies of Peter> 
 James, &c., I urge no further than I find them consonant 
 with the genuine tracts of others. I bear no implicit faith 
 to the dictates of any whatsoever : whence it is that I assume 
 a liberty inoffensively to dissent from persons eminent, and 
 whom I mention always with terms of respect. As little do 
 I expect or desire to inthral any man to my private fancy 5 
 in matters of so minute consideration, I hold it as absurd to 
 quarrel with any man for not being of my opinion, as for not 
 being of my diet. If in any thing I have erred, as it is an 
 even-lay I have, more than once, he who shall friendly re- 
 monstrate it to me, wiU exceedingly oblige me. As for such 
 keno-critics, or rather cyno-critics, as snarl and bite where no 
 offence is given, free liberty have they to say their pleasure, 
 oTrep el/j,i tovto fih>m, Koi 8v(7(^fj,ov/Xj€voii kuI dav/ia^o/ievoi'', 
 " whether they praise or dispraise me, to me it signifieth the 
 same thing, that is, nothing." 
 
 Having thus presented to the world an account why I pub- 
 lished these annotations, it will be proper to premise some- 
 
 ^ Clem. Alex. Strom., lib. i. ' Nazianz. elpTiv. B. 
 
XIV AN ADDRESS PROEMIAL. 
 
 wtat by way of illustration, in reference to the text itself. 
 Know then, that whatsoever is exhibited in the English letter 
 (where the printer hath not erred) is the established Common 
 Prayer, distinct from its rubric, (which is in a roman charac- 
 ter.) Parallel to this, sometimes in a roman, sometimes in an 
 italic letter, stand the several variations between it and former 
 liturgies, and where such literal ascriptions occur not, and no 
 marginal directions to the contrary, you may there be con- 
 fident the liturgies agree to a syllable. The liturgies I here 
 refer to are, the first and second of Edward VI., and that of 
 Queen Elizabeth, which doth as much diflPer from our present 
 Common Prayer, as the second of Edward VI. doth from 
 hers. Over and besides these, you have also the variations 
 of the Scotch liturgy, and (in the margin) such places noted 
 wherein Bucer's Latin translation disagreeth with the origi- 
 nal ErigUsh ; you have, also in the Annotations the diversiiy 
 observed between the Latin translation 2 Elizabeth, and her 
 own liturgy, and at the end of all. The Order of the Commu- 
 nion, in priority of time before them all. By this means you 
 are furnished with all our liturgies siuce the Keformation, 
 some whereof are rare, very rare to be had, (and which doth 
 double the rarity) these complete ; and this so fruigally con- 
 trived, that the utmost price of aU, with my inconsiderable 
 Annotations into the bargain, will scarce amount to the 
 moiety of what I was lately demanded for one, and that im- 
 perfect too. Nor have you only the books themselves, but 
 those also disposed into such order, that without turning 
 over leaves, or making a tedious hunt from one to another, 
 you may view them in one scheme, and compare them toge- 
 ther at once, as they stand impaled. 
 
 Before I end, I desire all readers may know, what many 
 sufiiciently do, viz. that my country employment, in relation 
 to mine own, and divers others' affairs, hath been so very 
 
AN ADDRESS PROEMIAL. XV 
 
 greatj as I could not attend the press, which considered, it 
 will be no wonder if the impression be not very exact. It 
 will therefore be pains well bestowed to consult the table of 
 the errata at the end of this book, which will give an account 
 of the most considerable faults. 
 
EBRATA. 
 
 Page 28, line 5 from the bottom,^ Bargensis read Bragenais, 
 30, line 12 from the bottom,^!- enjoying read enjoining. 
 86, line 5,/or yivovTO read ylvovrai. 
 396, line 23,/or proof read reproof. 
 480, line lO,/0r office read offence. 
 
CONTENTS. 
 
 CHAPTER I. 
 
 (A) The necessity of common prayer. And of a book of common prayer, 
 ib. Arguments for set forms. Proved to have been used in the three 
 first centuries after Christ. And approved by reformed Churches. 
 (B) Set forms of administering the Sacraments. Proved by primitive 
 practice. (C) Rites and ceremonies fit to be prescribed. (D) Every 
 particular Church hath authority to prescribe set forms and rites. The 
 main ground of uniformity. (E) A necessity for an act for uniformity. 
 (F) The present act a reviver of the former. (G) The parliament did 
 only ratify, not mate the alterations. (H) Anciently bishops vivsited in 
 person. An uniformity of articles commended. (I) The canons 1603, 
 not repugnant to the Act for Uniformity. The power of the civil magis- 
 trate in ecclesiastical matters. (K) The occasion of the conference at 
 Hampton Court. (L) The proclamation of King James obligatory to 
 obedience. (M) Our service not taken out of the Mass-Book. (N) The 
 Pye. Several acceptations of the word. (O) [The lessons in the 
 calendar.] (P) Apocryphal lessons lawful to be read. The minister 
 hath liberty to exchange them for canonical Scripture. They are more 
 edifying than many chapters of the canon appointed by the Directory. 
 (Q) The bishops to interpret in doubtful cases. (R) The several 
 degrees of the first Reformation. (S) What meant by the minister 
 saying daily prayer either privately or openly. (T) Ceremonies of 
 human institution lawful. Proved by the several confessions of reformed 
 Churches. (V) Order in the Church of divine institution. Orders to 
 be obeyed, not disputed, where they are not simply unlawful. (W) The 
 Church's prudence and moderation in her first Reformation. (X) Signi- 
 ficant ceremonies lawful. (Y) Superstition defined. (Z ) Our ceremo- 
 nies elder than the Mass-Boot. Directory, a popish word. (A) Scandal 
 no just exception against our liturgy by the confession of Geneva 
 herself. More scandalized, and more justly by the Directory than our 
 Common Prayer . . . . . . p. 23. 
 
 CHAPTER II, 
 
 (A) The division of the Psalms very discreet. The ancient manner of 
 singing them various in antiquity. The fifteenth canon of the council 
 of Laodicea expounded. (B) Books and chapters of the canonical 
 Scripture least edifying omitted. (C) The rubric for proper lessons 
 l'estrange. b 
 
XVni CONTENTS. 
 
 cleared. (D) A necessary caveat to ministers. (E) Differences be- 
 tween the former calendars and ours. Why several saints are added 
 now more than formerly. (F) Fasts instrumental to piety. The Jews 
 fasted on high festivals till noon. Whence our fasts before some holy 
 days. Why not before all. (G) Holy days, why fit to be established by 
 parliament. Why instituted. The Church's power to ordain them. 
 The judgment of foreign Churches and divines. Zanchy cleared : a 
 demur upon the best reformed Churches. Our holy days not derived 
 from the pagans, yet warrantable if they were . . .p. 76. 
 
 CHAPTER III. 
 
 (A) Morning and evening prayer agreeable to the Jewish and Christian 
 practice. The three hours of prayer in the temple. The six of private 
 devotion. (B) Where morning and evening prayer are to be said. Why 
 the place left arbitrary to the bishop. (C) What meant by " chancels shall 
 stand as they have done." (D) Ornaments in cathedrals. (E) The sni- 
 plice defended and primitive practice set down. (F) A discourse con- 
 cerning the translations of the Bible, where the obstacle was, that our 
 liturgy was not reformed in this particular. (G) To begin with confes- 
 sion ancient. (H) What meant by the word ' alone' in the rubric of 
 absolution. (I) The Lord's Prayer, why pronounced in a loud voice. 
 (K) The primitive practice concerning Amen. (L) The versicles and 
 responds, canonical Scripture, approved by Bucer. (M) The original of 
 the doxology, its antiquity. (X) Hallelujah, at what times to be used. 
 (O) The invitatory what, and why devised. (P) The number of lessons 
 in the Bomish Church. Our manner of reading them most conformable 
 to antiquity. The contents of the chapters, of what use. (Q) The pri- 
 mitive custom before every lesson. (R) The benefit of mixing psahns 
 or hymns with lessons. (S) Te Deum, how ancient. (T) Benedicite 
 ancient. (V) Benedictus and other hymns vindicated, used by the 
 Dutch Church. (W) The Creed anciently no part of the liturgy ; how 
 employed ; why called the Apostles'. The Catholic Church a phrase as 
 ancient as Ignatius. Keason why so called. The variety of symbols 
 whence derived ; why the Creed pronounced standing. (X) ' The Lord 
 be with you,' whence derived. Difference betwixt it and ' Peace be to 
 you.' (Y) ' Let us pray,' an ancient formula. (Z) ' Lord have mercy 
 upon usr,' &c., called the lesser litany. (AA) ' O Lord, shew Hy mercy 
 upon us,' &c., are canonical Scripture. (BB) Collects, why so called, 
 
 p. 101. 
 
 CHAPTER IV. 
 
 (A) Catechising part of the evening office. The want thereof the cause of 
 heresies. Judgment of the synod of Dort. Sermons were, in the primi- 
 tive Church, part of the evening office. Evening prayer, why so called 
 An ancient evening hymn. (B) The doxology of the Pater Noster, 
 
CONTENTS. XIX 
 
 why omitted in our service. (C) A necessary rubric added by the Scotch 
 liturgy. (D) Athanasius's Creed, falsely so called, yet ancient, and ex- 
 tant in anno 600 after Christ. (E) Litanies ancient ; in the western 
 Church long before Mamercus. Beformed by Gregory the Great ; ours 
 whence derived ; the gesture proper for it. (F) Wednesdays and Fri- 
 days, why days of fastings. Stations, what, and why so called. Tertul- 
 lian cleared. (G) Forgiving out enemies, a peculiar of Christianity. 
 The Jewish and Komish practice conti'ary to it. (H) Repeated prayers 
 most powerful. (I) The thanksgiving for rain, &c. a necessary re- 
 formation ...... p. 139. 
 
 CHAPTER V. 
 
 (A) The introit, what. (B) Epistles and gospels very necessary ; why 
 epistles when all are not so. The reason and defence of that denomi- 
 nation. (C) Advent, what, and why observed. (D) Christmas day, its 
 antiquity, variously observed in the primitive times. The precise day 
 dubious, and unnecessary to be known. Calvin passionately for it. 
 Observed by the synod of Dort and the Belgic Church. A main argu- 
 ment for it. (E) Two communions anciently in one forenoon. (F) Why 
 the feasts of St. Stephen, St. John, and Innocents, are celebrated near 
 Christmas day. (G) Antiquity of the Circumcision feast. (H) Epi- 
 phany, what, ancient. (I) Ash- Wednesday and Lent, the original and 
 various observation of them. (K) Palm-Sunday, how observed. (L) The 
 Holy Week, why so called. (M) Maundy Thursday, a day of great 
 note. (N) Good Friday, anciently a very high day, a day of general 
 absolution. (O) Easter Eve, the great day of baptizing competents. 
 Watching the sepulchre, whence derived. (P) Easter day of apostolical 
 institution. (Q) Easter Monday and Easter Tuesday very anciently 
 observed. (E) Dominica in Albis. (S) Eogation days, why instituted. 
 (T) Ascension day, why rarely mentioned in antiquity. Pentecost, what 
 synods anciently summoned about this time. (V) Whit-Sunday, why 
 so called, a private conjecture. (W) St. Andrew's day, why the iirst 
 festival. (X) Conversion of St. Paul, why not observed. Paul and 
 Peter, one entire festival, anciently, and of late years. (Y) The 
 Purification of Mary, anciently how called, why Candlemas day. (Z) The 
 Annunciation of the Virgin Mary, how ancient. (AA) St. Philip and 
 Jacob, and All Saints. (BB) St. Peter hath no single day. (CC) The 
 festival of Mary Magdalene, why discontinued . . p. 193. 
 
 CHAPTER VI. 
 
 (A) ' Immediately after,' what meant by it. A bell usually rang betwixt 
 morning prayer and the sermon ; so also in Scotland. (B) ' Notorium' 
 what ; who notorious offenders in the sense of our Church. The hundred 
 and ninth canon ; the committee, 1641 ; the ordinance of parliament, 
 October 20th, 1645 ; the imperial law ; primitive practice ; our Saviour's 
 
XX CONTENTS. 
 
 precedent in admitting Judas. The main reason for free admission. 
 (C) Charity how necessary to a communicant. One loaf in the primi- 
 tive Cliurch. Agapse. The holy kiss. (D) The table where to stand 
 in Communion time. (E) The Lord's Prayer always part of the Com- 
 munion office. (F) The Ten Commandments, with their responses, a 
 laudable part of our service. (G) Epistles, their ground. (H) 'Glory 
 be to Thee, O Lord,' its ancient use. (I) Standing up at the gospel very 
 ancient, why appointed, what posture anciently used at the lessons read, 
 and word preached. Africa differed from other Churches. (K) The 
 Nicene Creed. Creeds enlarged in articles as heresies sprung up. The 
 ancients observed no strict formulas. The Hierosolymitan Creed com- 
 pared with other parcels of antiquity. No creed in the ancient service 
 of the eastern Church till anno 511, nor till after that in the service of 
 the western. (L) Postils, why so called. Bidding of prayers before the 
 sermon. The original ground of them. An ancient form thereof 
 Preachers varied therein. Bidding and praying, aU one in effect. 
 Prayer before the sermon in the primitive Church. St. Ambrose's form. 
 The people also prayed for the preacher. In the first times many 
 preached one after another in one forenoon. The ancient homilies 
 avoid thorny subtilties and nice questions. King James's order recom- 
 mended to present practice. (M) A discoui'se upon the eighteenth 
 canon of the council of Laodicea. The order of divine service then. 
 The prayer for the catechumens began the service. Its formula out of 
 Chrysostom. The Communion did not begin in the eastern Church 
 upon the dismission of the catechumens. The several dismissions of 
 that Church. All comprehended in the Missa Catechiunenon of the 
 western Church. Aio o-iwir^s, what, irpoa-ipcivria-is. (N) Four offerings at 
 the Communion. 'Aymrai, alms a constant concomitant, not accepted 
 from all. Difference in the offertory sentences betwixt the Scotch 
 service and ours, whence derived. (0) Two offerings intended by our 
 Church. Oblations, how distributed in the primitive Church. ' Sportu- 
 lantes fratres,' who. Mr. Selden's mistake. Oblations ceased not upon 
 the payment of tithes. (P) Oblations anciently brought to the Altar. 
 The chest for alms, where placed in the beginning of the Beformation. 
 (Q) Offering days, what. Collar days at court. Hermanus. (R) Prayer 
 for the whole state of Christ's Church. Many ancient formulas thereof 
 (S) Diptychs, rolls, not tables. (T) Commemoration of the dead. In- 
 nocent at first, but after abused. (V) Two sorts of dead commemo- 
 rated. The commemoration anciently used after the elements were 
 consecrated. Why the order transposed by our reformers . . p. 236. 
 
 CHAPTER VII. 
 
 (A) The Eucharist, whence derived; e6x«P«rTfa and (i\oyla, different 
 things, and had different forms. (B) Men and women sat separate 
 one from another. (C) Mixing of water with wine ancient. The rea- 
 sons for it. (D) ' Draw near,' when to be said. Chancels anciently 
 
CONTENTS. XXI 
 
 peculiar to the clergy. The emperor only privileged. Laic Communion, 
 what. Why chancels allotted to the clergy only. The people usually 
 received at the chancel door. (E) Confession, why necessary before 
 the Communion. The priest's posture at the Altar, standing, and why. 
 (F) Sursum coi-da, ancient. (G) So also the responses. (H) Proper 
 prefaces. (I) Trisagium, ancient. Two hymns so called. (K) Con- 
 secration, not performed by the words of primitive institution. The 
 sense of the fathers. The ancient custom of saying Amen to the con- 
 secration. "Oo-i; Simius, what in Justin Martyr. (L) Remembrance of 
 Christ's passion at the Eucharist, ought to be as well by verbal comme- 
 moration as by mental meditation. The ancient foi-ms. (M) The bread 
 anciently delivered into the communicants' hands. (N) Kneeling in the 
 act of receiving commended ; sometime used in antiquity; where practised 
 since the Reformation. (O) The various forms of delivering the ele- 
 ments. That of our Church justly preferred before the rest. (P) The 
 Scotch order for saying Amen by the party receiving commended. 
 Singing of psalms during the communicating, ancient. (Q) The Roman 
 order defective in the most proper sacrifice. (R) The angelical hymn. 
 Difference betwixt a hymn and a psalm. The hymn misplaced in the 
 Mass-book. Our order more consonant to antiquity. The council of 
 Carthage cleared. (S) The benediction, by whom to be given. The 
 custom of bowing at it. (T) The second service, when to be read. 
 (V) A rubric unhappily omitted. (W) The remains of the consecrated 
 elements, how auciently disposed. (X) To receive thrice in the year an 
 ancient practice ...... p. 306. 
 
 CHAPTER VIII. 
 
 (A) Baptism, how called in antiquity; why ^dTta-fia, or 'illumination.' 
 Barnabas's epistle corrected. Why the ' laver of regeneration,' a dissent 
 from Mr. Selden and Dr. Hammond about its derivation. (B) Sacra- 
 ment, what ; whence derived ; Sacramentum and jusjwandum differ. 
 Baptism most properly a Sacrament : why the office, in order of place, 
 after the Communion. (C) Easter and Whitsuntide, why anciently 
 times allotted for baptism. (D) Rivers the first fonts. Baptisteries 
 when erected, the Directory felo de se, (E) Sanctifying of water, what 
 it meaneth. (F) Two signings with the cross anciently relating to 
 baptism, one before, and the other after. Why the cross used in our 
 Church after baptism. (G) The ferm of ancient exorcism. (H) Inter- 
 rogatories moved to infants, vindicated by the primitive practice, and 
 parallel with the civil usages of others. (I) A brenun elation ancient, 
 several modes observed therein. (K) Imposition of names, why used at 
 baptism. (L) Dipping not necessary. England noted of singularity 
 in that particular. Inconveniences thereof. Many baptized in the 
 same baptisteries. Women and men had several rooms in one bap- 
 tistery. Deaconesses, their office at the baptizing of women. (M) Triple 
 mersion ancient ; why ordained. Single niersion, or aspersion, the rule 
 
XXU CONTENTS. 
 
 of our Church. (N) White vestments ancient. (O) Two unctions 
 anciently distinguished four several ways. (P) The rubric explained 
 concerning the cross. The first original ground of that ceremony. 
 Miracles wrought with it. Why miracles ceased ; why Timotheus and 
 Epaphroditus cured without them. Dr. Reynolds a friend to the cross 
 after the explanation of it. The cross not operative, demonstrated by 
 King James's omitting it in the chrismal office. (Q) Private baptism 
 proved lawful by several authorities. (R) The former rubric allowed 
 of women's baptizing. (S) Necessity dispenseth with accidental formal- 
 ities. (T) Water a necessary element. Beza's error. (V) What are 
 the essential words of baptism. (W) Children to be baptized where 
 the testimony is doubtful . .... p. 350. 
 
 CHAPTER IX. 
 
 (A) Confirmation, in what sense a Sacrament The closing ceremony of 
 baptism. Why very expedient at this time. The Directory defective 
 towards her own principles. (B) Confirmation, by what names anciently 
 called. (C) The necessity of catechising. What catechists were; a 
 dissent from learned men ; catechists not presbyters ; usually laymen. 
 Women catechised by women, and why ; an especial reason for it in the 
 Greek Church. Sanctimonial catechumens, what; not the same with 
 audientes, as is commonly supposed: in what sense sometimes called 
 avdientes. Lent set apart for catechising. Competents, what. The 
 excellency of our Catechism. King James's most judicious direction. 
 
 (D) The language of the hand. What imposition of hands denoteth. 
 
 (E) Confirmation peculiar to the Apostles, and their successors, bishops. 
 Why so. Never performed by presbyters. What meant by presbyteri 
 comignant in the counterfeit Ambrose. (F) Unction, or chrism, an 
 ancient ceremony belonging to confirmation ; why separated at length 
 from it and indulged to presbyters. The Arausican council ; diversity of 
 readings. Sirmondus's edition defended. Whence two chrismations in 
 the Church of Rome. (G) Signing with the cross a companion of 
 unction. (H) Children when anciently confirmed. (I) Communication 
 of the Eucharist to succeed presently upon confirmation . . p. 389. 
 
 CHAPTER X. 
 
 (A) The matrimonial office very necessary. , Marriage ought to be blessed 
 by a minister. Our Saviour and the primitive fathers did it Set forms 
 anciently used. (B) Times prohibited for marriage, upon what law 
 founded. The Directory as guilty of popery therein as our Church. 
 (C) Marriage anciently celebrated ad ostium EccUsice. (D) Mutual 
 consent of both parties necessary. Espousals, what. (E) The giving of 
 the woman ancient. (F) The excellency of the English mode in receiv- 
 ing the wife from the priest (G) The right hand a symbol of fidelity. 
 (H) A ring, why given by the man. The ancient use of rings. (I) Why 
 
CONTENTS. XXni 
 
 the ring is laid upon the hook. (K) Why the ring is put upon the 
 fourth finger; the usual reason rejected. (L) "With my body I thee 
 worship," what meant by it. (M) The blessing ought to be by imposition 
 of hands. (N) Why the married couple to communicate. (O) The 
 visitation of the sick a necessary office. (P) A sound faith how neces- 
 sary. (Q) Charity very necessary to a dying man. (R) So also alms- 
 giving. (S) Absolution how commendable and comfortable. The 
 several kinds of absolution. (T) Extreme unction, why laid aside. 
 (V) Communion of the sick vindicated. Calvin for it. (W) Reservation 
 of the consecrated elements anciently very laudable. (X) The various 
 customs of bearing the corpse to church. Copiatce, what. Why hymns 
 sung all along as the corpse was borne. (Y) The resurrection of our 
 bodies ought to be the chief of our meditations upon funeral occasions. 
 (Z) " In sure and certain hope," &c., what meant by it. (AA) Prayer 
 for the dead in the Romish Church implieth not purgatory. The mind 
 of the Breviary opened. Trentals, what. (BB) Communion at burials 
 ancient ; why now laid aside. The original of oblations, doles at fune- 
 rals, and mortuaries ..... p. 436. 
 
 CHAPTER XI. 
 
 (A) The grounds of thanksgiving after childbirth ; why rather for this than 
 other deliverances. (B) Our Church doth not judaize. Difference 
 betwixt our practice and Jewish purification. (C) What meant by the 
 word Church, into which the woman is to come. (D) The woman not 
 enjoined a veil. The hundred and twenty-first Psalm not abused. 
 
 (E) 'But deliver us from evil,' why returned by way of response. 
 
 (F) Commination, how often used in the year. (G) Why read in the 
 pulpit. A discourse of reading-desks ; none settled by rule before the 
 canons 1603; upon what occasion devised. (H) A discourse of public 
 penance. By whom it was imposed, and how long to continue. The 
 several notions of it in the Greek Church. What meant by oi iv ij.erd- 
 voi(f. 'Sia-Tacris what, and what irpoffipopi. Erroi's noted in the editions of 
 Zonaras and Balsamon. 'AvriSupov, what. Penitential customs in the 
 western Church. Africa most severe, and why. The ancient mode of 
 excommunication of notorious offenders out of Gratian : discourse upon 
 it. Adgeniculi caris Dei, in TertuUian. Penitents, when reconciled in 
 the Latin Church. The ancient discipline commended, and vote for its 
 restoration. (I) What meant by the word ' curate' in our liturgy. 
 (K) Homilies, whether part of our Church's service, and whether the 
 doctrine of our Church. (L) Calvin's epistle to the Protector misdated 
 in all editions ...... p. 473. 
 
THE 
 
 BOOK OF COMMON PRAYER, 
 
 AND 
 
 ADMINISTRATION OP THE SACRAMENTS, 
 
 AND 
 
 OTHER RITES AND CEREMONIES 
 
 OF 
 
 THE CHURCH OF ENGLAND. 
 
CHAPTER I. 
 
 AS ACT FOB THE UNIFOKMITY OF COMMON PKATEH AND SEKVICE IN THE 
 CHURCH, AND ADMINISTKAIION OF THE 8ACKAMENTS. 
 
 Where at the death of our late sovereign lord King c H A p. 
 
 Edward the Sixth, there remained one uniform order of^ — 
 
 common service and prayer, and of the administration of 
 Sacraments, rites, and ceremonies in the Church of Eng- 
 land, which was set forth in one book, entituled " The Book 
 of Common Prayer, and Administration of the Sacraments, 
 and other Eites and Ceremonies in the Church of England," 
 authorized by act of parliament, holden in the fifth and sixth 
 years of our said late sovereign lord King Edward the Sixth, 
 
 E entituled, "An Act for the Uniformity of Common Prayer 
 and Administration of the Sacraments," the which was re- 
 pealed and taken away by act of parliament in the first year 
 of the reign of our late sovereign lady Queen Mary, to the 
 great decay of the due honour of God, and discomfort to 
 the professors of the truth of Christ's religion. 
 
 Be it therefore enacted by the authority of this present 
 parliament, that the said statute of repeal and every thing 
 therein contained, only concerning the said book, and the 
 service, administration of Sacraments, rites and ceremonies 
 contained or appointed in, or by the said book, shall be void 
 and of none effect, from and after the feast of the Nativity 
 
 F of St. John Baptist next coming. And that the said book, 
 with the order of service, and of the administration of Sacra- 
 ments, rites and ceremonies, with the alteration and additions 
 therein added and appointed by this statute, shall stand and 
 
 2 be from and after the said feast of the Nativity of St. John 
 Baptist, in full force and effect, according to the tenor and 
 effect of this statute : any thing in the aforesaid statute of 
 repeal to the contrary notwithstanding. 
 
 b3 
 
4 LAWS CONCERNING DIVINE SERVICE. 
 
 CHAP. And further be it enacted by the queen's highness, with 
 
 ■ — the assent of the lords and commons of this present parha- 
 
 ment assembled, and by the authority of the same, that all 
 and singular ministers in any cathedral or parish church, 
 or other place within this realm of England, Wales, and the 
 marches of the same, or other the queen's dominions, shall 
 from and after the feast of the Nativity of St. John Baptist 
 next coming, be bounden to say and use the matins, even- 
 song, celebration of the Lord's Supper, and administration 
 of each of the Sacraments, and all other common and open 
 prayer, in such order and form as is mentioned in the said 
 book, so authorized by parliament in the said fifth and sixth 
 year of the reign of King Edward the Sixth, with one altera- 
 tion or addition of certain lessons to be used on every Sunday 
 in the year, and the form of the Litany altered and corrected, 
 and two sentences only added in the delivery of the Sacra- 
 ment to the communicants, and none other, or otherwise. 
 And that if any manner of parson, vicar, or other whatsoever 
 minister that ought or should sing or say common prayer 
 mentioned in the said book, or minister the Sacraments from 
 and after the feast of the Nativity of St. John Baptist next 
 coming, refuse to use the said common prayers, or to minister 
 the Sacraments in such cathedral or parish church, or other 
 places, as he should use to minister the same, in such order 
 and form as they be mentioned and set forth in the said 
 book, or shall wilfully or obstinately (standing in the same) 
 use any other rite, ceremony, order, form, or manner of cele- 
 brating of the Lord's Supper, openly or privily, or matins, 
 evensong, administration of the Sacraments, or other open 
 prayers, than is mentioned and set forth in the said book, 
 (open prayer in and throughout this act, is meant that prayer 
 which is for other to come unto or hear, either in common 
 churches, orjprivate chapels, or oratories, commonly called 
 the Service of the Church,) or shall preach, declare, or speak 
 any thing in the derogation or depraving of the said book, or 
 any thing therein contained, or of any part thereof, and shall 
 be thereof lawfully convicted according to the laws of this 
 realm by verdict of twelve men, or by his own confession, or 
 by the notorious evidence of the fact, shall lose and forfeit to 
 the queen's highness, her heirs and successors, for his first 
 
LAWS CONCERNING DIVINE SERVICE. 5 
 
 offence, the profit of all his spiritual benefices or promotions CHAP, 
 coming or arising in one whole year next after his conviction : ^- 
 and also that the person so convicted shall for the same 
 offence suffer imprisonment by the space of six months 
 without bail or mainprise. And if any such person, once 
 convict of any offence concerning the premises, shall after 
 his first conviction eftsoons offend, and be thereof in form 
 aforesaid lawfully convict : that then the same person shall 
 for his second offence suffer imprisonment by the space of 
 one whole year, and also shall therefore be deprived ipso facto 
 of all his spiritual promotions. And that it shall be lawful 
 to all patrons or donors of all and singular the same spiritual 
 promotions, or of any of them, to present or collate to the 
 same, as though the person and persons so offending were 
 dead. And that if any such person or persons, after he shall 
 be twice convicted in form aforesaid, shall offend against any 
 of the premises the third time, and shall be thereof in form 
 aforesaid lawfully convicted, that then the person so offend- 
 ing, and convicted the third time, shall be deprived ipso facta 
 of all his spiritual promotions, and also shall suffer imprison- 
 ment during his life. 
 3 And if the person that shall offend and be convict in form 
 aforesaid, concerning any of the premises, shall not be bene- 
 ficed, nor have any spiritual promotion ; that then the same 
 person so offending and convict, shall for the first offence 
 suffer imprisonment during one whole year next after his 
 said conviction, without bail or mainprise. And if any such 
 person not having any spiritual promotion, after his first 
 conviction, shall eftsoons offend in any thing concerning the 
 premises, and shall in form aforesaid be therefore lawfully 
 convicted, that then the same person shall for his second 
 offence suffer imprisonment during his life. 
 
 And ifr is ordained and enacted by the authority abovesaid, 
 that if any person or persons whatsoever, after the said feast 
 of the Nativity of St. John Baptist next coming, shall in any 
 interludes, plays, songs, rhymes, or by other open words, 
 declare or speak any thing in the derogation, depraving, or 
 despising of the same book, or of any thing therein contained, 
 or any part thereof, or shall by open fact, deed, or by open 
 threatenings, compel or cause, or otherwise procure or maiu- 
 
6 LAWS CONCERNING DIVINE SERVICE. 
 
 CHAP, tain any parson, vicar, or other minister, in any cathedral or 
 
 '- parish church, or in chapel, or in any other place, to sing or 
 
 say any common and open prayer, or to minister any Sacra- 
 ment otherwise, or in any other manner and form than is 
 mentioned in the said book, or that by any of the said means, 
 shall unlawfully interrupt or let any parson, vicar, or other 
 minister, in any cathedral or parish church, chapel, or any 
 other place, to sing or say common and open prayer, or to 
 minister the Sacraments, or any of them, in such manner and 
 form as is mentioned in the said book : that then every such 
 person being thereof lawfully convicted in form abovesaid, 
 shall forfeit to the queen our sovereign lady, her heirs and 
 successors, for the first offence an hundred marks. And 
 if any person or persons, being once convict of any such 
 offence, eftsoons offend against any of the last recited of- 
 fences, and shall in form aforesaid be thereof lawfully con- 
 vict : that then the same person so offending and convict, 
 shall for the second offence forfeit to the queen our sovereign 
 lady, her heirs and successors, four hundred marks. And if 
 any person, after he in form aforesaid, shall have been twice 
 convict of any such offence concerning any of the last recited 
 offences, shall offend the third time, and be thereof in form 
 abovesaid lawfully convict : that then every person so offend- 
 ing and convict, shall for his third offence forfeit to our 
 sovereign lady the queen all his goods and chattels, and 
 shall suffer imprisonment during his life. And if any person 
 or persons that for his first offence concerning the premises 
 shall be convict in form aforesaid, do not pay the sum to he 
 paid by virtue of his conviction, in such manner and form as 
 the same ought to be paid, within sis weeks next after his 
 conviction, that then every person so convict, and so not 
 paying the same, shall for the same first offence, instead of 
 the said sum, suffer imprisonment by the space of sis months 
 without bail or mainprise. And if any person or persons 
 that for his second offence concerning the premises, shall he 
 convict iu form aforesaid, do not pay the said sum to be paid 
 by virtue of his conviction and this statute, in such manner 
 and form as the same ought to be paid, within sis weeks next 
 after his said second conviction : that then every person so 
 convicted and not so paying the same, shall for the same 
 
LAWS CONCEUNING DIVINE SERVICE. 7 
 
 second offence, in the stead of the said sum, suffer imprison- CHAP. 
 
 ment during twelve months, without bail or mainprise. And - 
 
 that from and after the said feast of the Nativity of St. John 
 Baptist next coming, all and every person and persons, in- 
 habiting within this realm, or any other the queen's ma- 
 4Jesty's dominions, shall diligently and faithfully, having no 
 lawful or reasonable excuse to be absent, endeavour them- 
 selves to resort to their parish church or chapel accustomed, 
 or upon reasonable let thereof, to some usual place where 
 common prayer and such service of God shall be used in such 
 time of let, upon every Sunday, and other days ordained and 
 used to be kept as holy days ; and then and there to abide 
 orderly and soberly during the time of common prayer, 
 preachings, or other service of God, there to be used and 
 ministered, upon pain and punishment by the censures of the 
 Church : and also upon pain that every person so offending, 
 shall forfeit for every such offence 12d. to be levied by the 
 churchwardens of the parish where such offence shall be 
 done, to the use of the poor of the same parish, of the goods, 
 lands, and tenements, of such offender, by way of distress. 
 And for due execution hereof, the queen's most excellent 
 majesty, the lords temporal, and all the commons in this 
 present parliament assembled, doth in God's name earnestly 
 require and charge all the archbishops, bishops, and other 
 ordinaries, that they shall endeavour themselves to the utter- 
 most of their knowledges, that the due and true execution 
 hereof, may be had throughout their diocese and charges, 
 as they will answer before God, for such evils and plagues 
 wherewith Almighty God may justly punish His people for 
 neglecting His good and wholesome law. And for their 
 authority in this behalf, be it further enacted by the autho- 
 rity aforesaid, that all and singular the same archbishops, 
 bishops, and all other their officers, exercising ecclesiastical 
 jurisdiction, as well in place exempt as not exempt within 
 their diocese, shall have full power and authority by this act, 
 to reform, correct and punish by censures of the Church, all 
 and singular persons, which shall offend within any their 
 jurisdictions or diocese after the said feast of the Nativity 
 of St. John Baptist next coming, against this act and sta- 
 tute : any other law, statute, privilege, liberty, or provision 
 
8 LAWS CONCERNING DIVINE SERVICE. 
 
 CHAP, heretofore madO; had or suffered to the contrary notwith- 
 '- — standing, 
 
 And it is ordained and enacted by the authority aforesaid, 
 that all and every justices of oyer and terminer, or justices of 
 assize, shall have full power and authority in every of their 
 open and general sessions, to enquire, hear, and determine all 
 and all manner of offences that shall be committed or done 
 contrary to any article contained in this present act, within 
 the limits of the commission to them directed, and to make 
 process for the execution of the same as they may do against 
 any person being indicted before them of trespass, or lawfully 
 convicted thereof. 
 
 Provided always, and be it enacted by the authority afore- 
 said, that all and every archbishop and bishop, shall or may 
 at all time and times, at his liberty and pleasure, join and' 
 associate himself by virtue of this act, to the said justices of 
 oyer and terminer, or to the said justices of assize, at every 
 of the said open and said general sessions to be holden in any 
 place within his diocese, for and to the enquiry, hearing, and 
 determining of the offences aforesaid. 
 
 Provided also, and be it enacted by the authority aforesaid, 
 that the books concerning the said services, shall at the cost 
 and charges of the parishioners of every parish and cathedral 
 church, be attained and gotten before the said feast of the 
 Nativity of St. John Baptist next following, and that all such 
 parishes and cathedral churches, or other places where the said 
 books shall be attained and gotten before the said feast of the 
 Nativity of St. John Baptist, shall within three weeks next 
 after the said books so attained and gotten, use the said ser- 
 vice, and put the same in ure according to this act. 
 
 And be it further enacted by the authority aforesaid, that 5 
 no person or persons shall be at any time hereafter im- 
 peached, or otherwise molested, of or for any of the offences 
 above mentioned, hereafter to be committed or done contrary 
 to this act, unless he or they so offending be thereof indicted 
 at the next general sessions to be holden before any such 
 justices of oyer and terminer or justices of assize, next after 
 any offence committed or done contrary to the tenor of this 
 act. 
 
 Provided always, and be it ordained and enacted by the 
 
LAWS CONCERNING DIVINE SERVICE. 9 
 
 authority aforesaid, that all and singular lords of the parlia- CHAP. 
 
 ment, for the third offence above mentioned, shall be tried ^' 
 
 by their peers. 
 
 Provided also that, and be it ordained and enacted by the 
 authority aforesaid, that the mayor of London, and all other 
 mayors, bailiffs, and other head officers of all and singular 
 cities, boroughs, and towns corporate within this realm, 
 Wales, and the marches of the same, to the which justices 
 of assize do not commonly repair, shall have full power and 
 authority by virtue of this act, to enquire, hear, and de- 
 termine the offences abovesaid, and every of them, yearly 
 within fifteen days after the feasts of Easter and St. Michael 
 the Archangel, in like manner and form as justices of assize 
 and oyer and terminer may do. 
 
 Provided always, and be it ordained and enacted by the 
 authority aforesaid, that all and singular archbishops and 
 bishops, and every of their chancellors, commissaries, arch- 
 deacons, and other ordinaries, having any peculiar ecclesias- 
 tical jurisdiction, shall have full power and authority by 
 H virtue of this act, as well to enquire in their visitation, 
 synods, and elsewhere within their jurisdiction, at any other 
 time and place, to take accusations and informations of all 
 and every the things above mentioned, done, committed, or 
 perpetrated within the limits of their jurisdictions and autho- 
 rity, and to punish the same by admonition, excommunica- 
 tion, sequestration, or deprivation, and other censures and 
 process in like form as heretofore hath been used in like 
 cases by the queen's ecclesiastical laws. 
 
 Provided always, and be it enacted, that whatsoever person 
 offending in the premises, shall for the offence first receive 
 punishment of the ordinary, having a testimonial thereof 
 under the said ordinary's seal, shall not for the same offence 
 eftsoons be convicted before the justices. And likewise re- 
 ceiving for the said first offence punishment by the justices, 
 he shall not for the same offence eftsoons receive punishment 
 of the ordinary : any thing contained in this act to the con- 
 trary notwithstanding. 
 
 Provided always, and be it enacted, that such ornaments 
 of the Church, and of the ministers thereof, shall be retained 
 and be in use, as was in this Church of England, by the 
 
I. 
 
 10 LAWS CONCERNING DIVINE SERVICE. 
 
 CHAP, authority of parliament in the second year of the reign of 
 - King Edward the Sixth, until other order shall be therein 
 taken by authority of the queen's majesty, with the advice of 
 her commissioners, appointed and authorized under the great 
 seal of England, for causes ecclesiastical, or of the metropo- 
 litans of this realm. And also that if there shall happen any 
 contempt or irreverence to be used in the ceremonies or rites 
 of the Church, by the misusing of the orders appointed in 
 this book : The queen's majesty may by the like advice of I 
 the said commissioners, or metropolitans, ordain and publish 
 such further ceremonies or rites, as may be most for the 
 advancement of God's glory, the edifying of His Church, 
 and the due reverence of Christ's holy mysteries and Sacra- 
 ments. And be it further enacted by the authority afore- 
 said, that all laws, statutes, and ordinances, wherein or 
 whereby any other service, administration of Sacraments, or 
 common prayer is limited, established, or set forth to be used 
 within this realm, or any other the queen's dominions and 
 countries, shall from henceforth be utterly void, and of none 
 effect. 
 
 BY THE KING, 6 
 
 A rR0CI,AMATION FOR THE AUTHORIZING AN UNIFORMITY OF THE BOOK 
 OF COIIMON PRATER, TO BE USED THROUGHOUT THE REALM. 
 
 Although it cannot be imknown to our subjects by the 
 former declarations we have published, what our purposes 
 and proceedings have been in matters of religion since our 
 coming to this crown : yet the same being now by us reduced 
 to a settled form, we have occasion to repeat somewhat of 
 that which hath passed : and how at our very first entry k 
 into the realm, being entertained and importuned with in- 
 formations of sundry ministers, complaining of the errors 
 and imperfections of the Church here, as well in matter of 
 doctrine, as of discipline : although we had no reason to pre- 
 sume that things were so far amiss as was pretended, be- 
 cause we had seen the kingdom under that form of rehgion, 
 which by law was established in the days of the late queen of 
 famous memory, blessed with a peace and prosperity, both 
 
LAWS CONCERNING DIVINE SERVICE. 11 
 
 extraordinary and of many years' continuance j (a strong CHAP. 
 
 evidence that God was therewith well pleased ;) yet because '■ — 
 
 the importunity of the complainers was great, their affirma- 
 tions vehement, and the zeal wherewith the same did seem 
 to be accompanied, very specious : we were moved thereby 
 to make it our occasion to discharge that duty which is the 
 chiefest of all kingly duties, that is, to settle the affairs of 
 religion, and the service of God before their own. Which 
 while we were in hand to do, as the contagion of the sickness 
 reigning in our city of London and other places would per- 
 mit an assembly of persons meet for that purpose ; some of 
 those who misliked the state of religion here established, pre- 
 suming more of our intents than ever we gave them cause to 
 do, and transported with humour, began such proceedings, 
 as did rather raise a scandal in the Church, than take offence 
 away. For both they used forms of public serving of God 
 not here allowed, held assemblies without authority, and did 
 other things carrying a very apparent show of sedition, more 
 than of zeal : whom we restrained by a former proclamation 
 in the month of October last, and gave intimation of the 
 conference we intended to be had with as much speed as 
 conveniently could be, for the ordering of those things of the 
 Church, which accordingly followed in the month of January 
 last at our honour of Hampton Court, where before ourself, 
 7 and our privy council were assembled many of the gravest 
 bishops and prelates of the realm, and many other learned 
 men, as well of those that are conformable to the state of the 
 Church established, as of those that dissented. Among whom 
 what our pains were, what our patience in hearing and re- 
 plying, and what the indifferency and uprightness of our 
 judgment in determining, we leave to the report of those who 
 heard the same, contenting ourself with the sincerity of our 
 own heart therein. But we cannot conceal, that the success 
 of that conference was such, as happeneth to many other 
 things, which moving great expectation before they be 
 entered into, in their issue produce small effects. For we 
 found mighty and vehement informations supported with so 
 weak and slender proofs, as it appeareth unto us and our 
 council, that there was no cause why any change should have 
 been at all in that which was most impugned, the Book of 
 
13 iAWS CONCERNING DIVINE SERVICE. 
 
 CHAP. Common Prayer, contaiaing the form of the public service of 
 ^- God here established, neither in the doctrine which appeared 
 to be sincere, nor in the forms and rites which were justified 
 out of the practice of the primitive Church. Notwithstand- 
 ing, we thought meet, with consent of the bishops and other 
 learned men there present, that some small things might 
 rather be explained than changed : not that the same might 
 not very well have been borne with by men who would have 
 made a reasonable construction of them : but for that in a 
 matter concerning the service of God, we were nice, or rather 
 jealous, that the public form thereof should be free, not only 
 from blame, but from suspicion, so as neither the common 
 adversary should have advantage to wrest aught therein con- 
 tained, to other sense than the Church of England intendeth, 
 nor any troublesome or ignorant person of this Church be 
 able to take the least occasion of cavU against it : and for 
 that purpose gave forth our commission under our great seal 
 of England, to the archbishop of Canterbury and others, 
 according to the form which the laws of this realm in Hkej^ 
 case prescribed to be used, to make the said explanation, and 
 to cause the whole Book of Common Prayer, with the same 
 explanations, to be newly printed. "\Miich being now done, 
 and established anew after so serious a dehberation, although 
 we doubt not but all our subjects both ministers and others, 
 will receive the same with - such reverence as appertaineth, 
 and conform themselves thereunto every man in that which 
 him concerneth : yet have we thought it necessary to make 
 known by proclamation our authorizing of the same, and to 
 require and enjoin all men, as well ecclesiastical as temporal, 
 to conform themselves unto it, and to the practice thereof 
 as the only pubHc form of serving of God, established and 
 allowed to be in this realm. And the rather, for that all the 
 learned men who were there present, as well of the bishops 
 as others, promised their conformity in the practice of it, g 
 only making suit to us, that some few might be borne with 
 for a time. 
 
 TSIierefore we require all archbishops, bishops, and all other 
 public ministers, as well ecclesiastical as civil, to do their 
 duties in causing the same to be obeyed, and in punishing 
 the offenders according to the laws of the realm heretofore 
 
LAWS CONCERNING DIVINE SERVICE. 13 
 
 established, for the authorizing of the said Book of Common CHAP. 
 
 Prayer. And we think it also necessary that the said arch — 
 
 bishops, and bishops, do each of them in his province and 
 diocese take order, that every parish do procure to themselves 
 within such time as they shall think good to limit, one of the 
 said books so explained. And last of all, we do admonish all 
 men, that hereafter they shall not expect nor attempt any 
 further alteration in the common and public form of God's 
 service, from this which is now established, for that neither 
 will we give way to any to presume, that our own judgment 
 having determined in a matter of this weight, shall be swayed 
 to alteration by the frivolous suggestions of any light spirit : 
 neither are we ignorant of the inconveniences that do arise 
 in government, by admitting innovation in things once set- 
 tled by mature deliberation : and how necessary it is to use 
 constancy in the upholding of the public determinations of 
 states, for that such is the unquietness and unstedfastness 
 of some dispositions, affecting every year new forms of things, 
 as if they should be followed in their unconstancy, would 
 make all actions of states ridiculous and contemptible : 
 whereas the stedfast maintaining of things by good advice 
 established, is the weal of all commonwealths. 
 
 Given at our palace of Westminster the 5th day of 
 March, in the first year of our reign of England, 
 France, and Ireland, and of Scotland the seven 
 and thirtieth. 
 
 God save the King. 
 
14 LAWS CONCERNING DIVINE SERVICE. 
 
 THE PREFACE. 
 
 CHAP. There was never any thing by the wit of man so well de- 
 
 '■ vised, or so sure established, which in continuance of time 
 
 hath not been corrupted: as (among other things) it may 
 plainly appear by the common prayers in the Church, com- 
 monly called divine service. The first original and ground M 
 whereof, if a man would search out by the ancient fathers, he 
 shall find, that the same was not ordained but of a good pur- 
 pose and for a great advancement of godliness. For they so 
 ordered the matter, that aU the whole Bible (or the greatest 
 part thereof) should be read over once in the year, intending 
 thereby that the clergy, and especially such as were minis- 
 ters of the congregation, should (by often reading and 
 meditation of God's word) be stirred up to godliness them- 
 selves, and be more able to exhort other by wholesome doc- 
 trine, and to confute them that were adversaries to the truth. 
 And further, that the people (by daily hearing of Holy Scrip- 
 ture read in the Church) should continually more and more 
 increase in the knowledge of God, and be more inflamed with 
 the love of His true religion. But these many years passed, 
 this godly and decent order of the ancient fathers hath been 
 so altered, broken and neglected by planting in uncertain 
 stories, legends, responds, verses, vain repetitions, commemo- 
 rations, and synodals, 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 Septua- 
 gesima : but they were only begun, and never read through. 
 After like sort were other books of Holy Scripture used. 
 And moreover, whereas St. 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 
 
LAWS CONCERNING DIVINE SERVICE. 15 
 
 Church of England (these many years) hath been read in CHAP. 
 
 Latin to the people, which they understood not, so that they '■ 
 
 have heard with their ears only, and their heart, spirit and 
 mind, have not been edified thereby. And furthermore, 
 notwithstanding that the ancient fathers have divided the 
 Psalms 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. More- 
 
 N over, the number and hardness 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 business to find out what 
 should be read, than to read it when it was found out. 
 
 These inconveniences therefore considered, here is set forth 
 such an order whereby the same shall be redressed. And 
 for a readiness in this matter here is drawn out a calendar 
 for that purpose, which is plain and easy to be understand ed, 
 
 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 piece from another. For this cause be cut off' 
 anthems, responds, 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 easy 
 to be understanded. So that here j'ou have an order for 
 Prayer (as touching the reading of Holy Scripture) much 
 agreeable to the mind and purpose of the old fathers, and a 
 great deal more profitable and commodious than that which 
 
 10 of late was used. It is more profitable, because here are left 
 out many things, whereof some be untrue, some uncertain, 
 
 Psome 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 easy and plain for the 
 understanding both of the readers and hearers. It is also 
 more commodious, both for the shortness thereof, and for the 
 plainness of the order, and for that the rules be few and easy. 
 Furthermore, by this order the curates shall need none other 
 book for their public service, but this book and the Bible. 
 
16 LAWS CONCERNING DIVINE SERVICE. 
 
 CHAP. 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 SaHsbury use, some Hereford use, some the use of 
 Bangor, some of York, and some of Lincoln; now from 
 henceforth 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 j if those men will weigh their labour with the profit 
 and knowledge which daily 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 a 
 forth, but doubts may arise in the use and practising of the 
 same ; to appease all such diversity (if any arise) and for the 
 resolution of all doubts concerning the manner how to under- 
 stand, do, and execute the things contained in this book : the 
 parties that so doubt, or diversely take any thing, shall alway 
 resort to the bishop of the diocese, 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 con- 
 tained in this book. And if the bishop of the diocese be in 
 doubt, then he may send for the resolution thereof unto the 
 archbishop. 
 
 Though it be appointed in the forewritten preface, that all 
 things shall be read and sung in the church in the English R 
 tongue, to the end that the congregation may be thereby 
 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. VI. "Neither that any man shall be bound to the 
 saying of them, but such as from time to time in cathedral 
 and collegiate churches, parish churches, and chapels to the 
 same annexed shall serve the congregation."] 
 These two And all priests and deacons shall be bound to sav dailv 
 
 paragraphs , i • j • • , . J J 
 
 omitted in the mommg and evenmg prayer, either privately or openly, s 
 iB.ofEdw. g^pgpt |.j,gy ijg |g^ j^y preaching, studying divinity, or by 
 some other urgent cause, [Scotch Liturgy, " of which cause. 
 
LAWS CONCERNING DIVINE SERVICE. 17 
 
 if it be frequently pretended, they are to make the bishop of C H A P. 
 
 the diocese, or the archbishop of the province, the judge and '- 
 
 allower."] 
 
 And the curate that ministereth in every parish church or 
 chapel, being at home and not being otherwise reasonably 
 letted, shall say the same in the parish church or chapel 
 where he ministereth, and shall toll a bell thereto, a con- 
 venient time before we begin, that such as be disposed may 
 come to hear God's word, and to pray with him. 
 
 l'estrange. 
 
18 LAWS CONCERNING DIVINE SERVICE. 
 
 THE PREFACE. 
 
 CHAP. The Church of Christ hath in all ages had a prescript form 
 
 — ^ of common prayer, or divine service, as appeareth by the 
 
 ancient liturgies of the Greek and Latin Churches. This 
 was done, as for other great causes, so likewise for retaining 
 an uniformity in God's worship; a thing most beseeming 
 them that are of one and the same profession. For by the 
 form that is kept in the outward worship of God, men com- 
 monly judge of rehgion. If in that there be a diversity, 
 straight they are apt to conceive the religion to be diverse. 
 Wherefore it were to be wished that the whole Church of 
 Christ were one as well in form of public worship, as in 
 doctrine ; and that as it hath but one Lord, and one faith, 
 so it had but one heart, and one mouth. This would prevent 
 ■ many schisms and divisions, and serve much to the preserdng 
 of unity ; but since that cannot be hoped for in the whole 
 Catholic Christian Church, yet at least in the Churches that 
 are under the protection of one sovereign prince, the same 
 ought to be endeavoured. 
 
 It was not the least part of our late sovereign King James 
 of blessed memory his care, to work this uniformity in all his 
 dominions : but while he was about to do it, it pleased God 
 to translate him to a better kingdom. His majesty that now 
 reigneth, (and long may he reign over us in all happiness,) 
 not suffering his father's good purpose to faU to the ground, 
 but treading the same path, with the like zeal and pious 
 affection, gave order soon after his coming to the crown for 
 the framing of a book of common prayer, like unto that 
 which is received in the Churches of England and Ireland, 
 for the use of this Church. After many lets and hindrances, 
 
LAWS CONCEENING DIVINE SERVICE. 19 
 
 the same cometh now to be published, to the good, we trust, CHAP. 
 
 of all God's people, and the increase of true piety and sincere — 
 
 devotion amongst them. 
 
 But as there is nothing, how good and warrantable soever 
 in itself, against which some will not except ; so it may be 
 that exceptions will be taken against this good and most 
 pious work, and perhaps none more pressed than that we 
 have followed the service-book of England. But we should 
 desire them that shall take this exception to consider, that 
 being as we are by God's mercy of one true profession, and 
 otherwise united by many bonds, it had not been fitting to 
 vary much from theirs, ours especially coming forth after 
 12 theirs, seeing the disturbers of the Church both here and 
 there should by our differences, if they had been great, taken 
 occasion to work more trouble. Therefore did we think meet 
 to adhere to their form, even in the festivals, and some other 
 rites, not as yet received, nor observed in our Church, rather 
 than by omitting them to give the adversary to think that we 
 disliked any part of their service. 
 
 Our first reformers were of the same mind with us, as 
 appeareth by the ordinance they made, that in all the parishes 
 of this realm, the common prayer should be read weekly on 
 Sundays, and other festival days, with the lessons of the Old 
 and New Testament, conform to the order of the Book of 
 Common Prayer, (meaning that of England, for it is known 
 that divers years after we had no other order for common 
 prayer.) This is recorded to have been the first head con- 
 cluded in a frequent council of the lords and barons professing 
 Christ Jesus. We keep the words of the history ; " Religion 
 was not then placed in rites and gestures, nor men taken 
 with the fancy of extemporary prayers"." Sure the public 
 worship of God in His Church, being the most solemn action 
 of us His poor creatures here below, ought to be performed 
 by a liturgy advisedly set and framed, and not according to 
 the sudden and various fancies of men. This shall suffice for 
 the present to have said ; the God of mercy confirm our 
 hearts in His truth, and preserve us alike from profaneness 
 and superstition. Amen. 
 
 » Tha History of the Church of Scotland, p. 218. 
 
 c 2 
 
20 LAWS CONCEIINI.NG DIVINE SERVICE. 
 
 OP CEREMONIES, WHY SOME BE ABOLISHED, is 
 AND SOME RETAINED. 
 
 CHAP. Op such ceremonies as be used in the Church, and have t 
 ^' had their beginning by the institution of man ; some at the 
 first were of godly intent and purpose devised, and yet at 
 length turned to vanity and superstition. Some entered into 
 the Church by undiscreet devotion, and such a zeal as was 
 without knowledge ; and for because they were winked at in 
 the beginning, they grew daily to more and more abuses, 
 which not only for their unprofitableness, but also because 
 they have much blinded the people, and obscured the glory 
 of God, are worthy to be cut away and clean rejected. Other 
 there be, which although they have been devised by man, yet 
 is it thought good to reserve them still, as well for a decent 
 order in the Church (for the which they were first devised) 
 as because they pertain to edification, whereunto all things 
 done in the Church (as the Apostle teacheth) ought to be re- 
 ferred. And although the keeping or omitting of a ceremony 
 (in itself considered) is but a small thing, yet the wilful and 
 contemptuous transgression and breaking of a common order 
 and discipline, is no small offence before God. 
 
 "Let all things be done among you" (saith St. Paul) "inV 
 a seemly and due order." The appointment of the which 
 order pertaineth not to private men, therefore no man ought 
 to take in hand, nor presume to appoint or alter any public 
 or common order in Christ's Church, except he be lawfully 
 called and authorized thereunto. 
 
 And whereas in this our time the minds of men are sow 
 divers, that some think it a great matter of conscience to de- 
 part from a piece of the least of their ceremonies (they be so 
 addicted to their old customs ;) and again on the other side, 
 some be so new fangled, that they would innovate all things, 
 and so despise the old, that nothing can hke them but that 
 is new : it was thought expedient, not so much to have 
 respect how to please and satisfy either of these parties, as 
 how to please God, and profit them both. And yet lest any 
 man shoidd be offended (whom good reason might satisfy) 
 
LAWS CONCERNING DIVINE SERVICE. 31 
 
 here be certain causes rendered why some of the accustomed CHAP. 
 
 ceremonies be put away, and some retained and kept still. — 
 
 Some are put away, because the great excess and multitude 
 
 1* of them hath so increased in these latter days, that the burden 
 of them was intolerable, whereof St. Augustine in his time 
 complained that they were grown to such a number, that the 
 state of a Christian people was in worse case (concerning the 
 matter) than were the Jews. And he counselled that such 
 yoke and burden should be taken away, as time would serve 
 quietly to do it. 
 
 But what would St. Augustine have said if he had seen the 
 ceremonies of late days used among us, whereunto the mul- 
 titude used in his time was not to be compared ? This our 
 excessive multitude of ceremonies was so great, and many of 
 them so dark, that they did more confound and darken, than 
 declare and set forth Christ's benefits unto us. 
 
 And besides this, Christ's Gospel is not a ceremonial law, 
 (as much of Moses' law was,) but it is a religion to serve God, 
 not in bondage of the figure or shadow, but in the freedom, 
 of the spirit, being content only with those ceremonies which 
 do serve to a decent order and godly discipline, and such as 
 be apt to stir up the dull mind of man to the remembrance 
 
 X of his duty to God by some notable and special signification, 
 whereby he might be edified. 
 
 Furthermore, the most weighty cause of the abolishment 
 of certain ceremonies was, that they were so far abused, 
 
 Y partly by the superstitious blindness of the rude and un- 
 learned, and partly by the unsatiable avarice of such as 
 sought more their own lucre than the glory of God, that the 
 abuses could not well be taken away, the thing remaining 
 still. But now as concerning those persons, which perad- 
 
 Z venture will be offended, for that some of the old ceremonies 
 are retained still ; if they consider that without some cere- 
 monies it is not possible to keep any order or quiet discipline 
 in the Church, they shall easily perceive just cause to reform 
 their judgments. And if they think much that any of the 
 old do remain, and would rather have all devised anew, than 
 such men granting some ceremonies convenient to be had, 
 surely where the old may be well used, there they cannot 
 reasonably reprove the old only for their age, without be- 
 
23 LAWS CONCERNING DIVINE SERVICE. 
 
 CHAP, traying of their own folly. For in such a case they ought 
 
 ^ rather to have reverence unto them for their antiquity, if 
 
 they wUl declare themselves to be more studious of unity and 
 concord, than of innovations and new-fangleness, which (as 
 much as may be with the true setting forth of Christ's reli- 
 gion) is always to be eschewed. Furthermore, such shall a 
 have no just cause with the ceremonies reserved to be 
 offended. For as those be taken away which were most 
 abused, and did burden men's consciences without any cause, 
 so the other that remain, are retained for a discipline and 
 order, which (upon just causes) may be altered and changed, 
 and therefore are not to be esteemed equal ^vith God's law. 15 
 And moreover they be neither dark nor dumb ceremonies, 
 but are so set forth that every man may understand what 
 they do mean, and to what use they do serve. So that it is 
 not like that they in time to come should be abused as the 
 other have been : and in these our doings we condemn no 
 other nations, nor prescribe any thing but to our own people 
 only. For we think it convenient that every country should 
 use such ceremonies as they shall think best, to the setting 
 forth of God's honour and glory, and to the reducing of the 
 people to a most perfect and godly living, without error or 
 superstition. And that they should put away other things, 
 which from time to time they perceive to be most abused, 
 as in men's ordinances it often chanceth diversly in divers 
 countries. 
 
LAWS CONCERNING DIVINE SERVICE. 23 
 
 17 ANNOTATIONS 
 
 CHAPTER I. 
 
 (A) The necessity of cominon prayer. And of a book of common prayer, CHAP, 
 ib. Arguments for set forms. Proved to have been used in the three ^- 
 first centuries after Christ. And approved by reformed Chui'ches. 
 (B) Set forms of administering the Sacraments. Proved by primitive 
 practice. (C) Kites and ceremonies fit to be prescribed. (D) Every 
 particular Church hath authority to prescribe set forms and rites. The 
 main ground of uniformity. (E) A necessity of an act for uniformity. 
 (F) The present act a reviver of a former. (G) The parliament did 
 only ratify, not make the alterations. (H) Anciently bishops visited in 
 person. An uniformity of articles commended. (I) The canons 1603, 
 notrepugnant to the Act for Uniformity. The power of the civil magis- 
 trate in ecclesisistical matters. (K) The occasion of the conference at 
 Hampton Court. (L) The proclamation of King James obligatory to 
 obedience. (M) Our service not taken out of the Mass-Book. (N) The 
 Pye. Several acceptations of the word. (0) [The lessons in the 
 calendar.] (P) Apocryphal lessons lawful to be read. The minister 
 hath liberty to exchange them for canonical Scripture. They are more 
 edifying than many chapters of the canon appointed by the Directory. 
 (Q) The bishops to interpret in doubtful cases. (K) The several 
 degrees of the first Keformation. (S) What meant by the minister 
 saying daily prayer either privately or openly. (T) Ceremonies of 
 human institution lawful. Proved by the several confessions of reformed 
 Churches. (V) Order in the Church of divine institution. Orders to 
 be obeyed, not disputed, where they are not simply unlawful. (W) The 
 Church's prudence and moderation in her first Reformation. (X) Signi- 
 ficant ceremonies lawful. (Y) Superstition defined. (Z) Our ceremo- 
 nies elder than the Mass-Book. Directory, a popish word. (A) Scandal 
 no just exception against our liturgy by the confession of Geneva 
 herself. More scandalized, and more justly by the Directory than our 
 Common Prayer. 
 
 A The Book of Common Prayer.'] As God is the first principle 
 and prime efficient of our being, so that very being (of so 
 supereminent a quality) is obligation of the highest import- 
 ance, for us to defer to Him the greatest honour we possibly 
 
24 LAWS CONCEKNING DIVINE SERVICE. 
 
 CHAP. can. That which hath the ordering and disposal of this 
 
 h honour to Him is religion ; the most noble, the most proper 
 
 act of religion is prayer, an act by which we tarn tenants to 
 God, and own Him as the donor of " every good and perfect 
 gift." A duty enforced by our Saviour's express command, 
 "Pray always," so He, Luke xviii. 1. "Continually," so His 
 blessed Apostle, 1 Thess. v. 17, that is, levant and couchant, 
 morning and evening, suitable to the diurnal sacrifices in 18 
 the temple, that at least. A duty dignified with the gift 
 of miracles, exemplified in Elias, Joshua, and many more. 
 Now ovSe ei'XT) fwvov rocravTrjv Svvafiiv e'^ei, ttoWw fiaXKov 
 ■f] fMera 7rX?;0ou?% i. e. " If the solitary prayer of one single 
 supplicant be so operative, what would it do in a full 
 assembly, who combining together, besiege and beset God 
 with their prayers ? such a storming of and forcible entry 
 into heaven, being most acceptable to Him," as Tertullian 
 elegantly. Such an advantage hath the public above the 
 private, the Church above the closet : and hence a necessity 
 of common prayer. 
 
 Objection. But there may be a necessity of common prayer, yet no 
 necessity of a book of common prayer, that is, of a set form. 
 The prayers of the minister, in the congregation, for the con- 
 gregation, are common prayers; which are prayers conceived, 
 and without book. 
 
 Answer. Answer. Confessed, such prayers may in some sort be called 
 common prayers, but not so properly as set forms, because 
 the minister who officiateth publicly is but the agent, the 
 representative of the people in their resort to God. Now in 
 arbitrary prayer he cannot so well be called the mouth of the 
 assembly, or said to send- up his prayers on their errand, 
 when they are not privy to one syllable he will deliver, when 
 he speaks always his own, not always their sense ; in which 
 case the people's Amen should be as arbitrary as is his prayer: 
 and if upon some dislike at either the matter or form, the 
 people think fit to suspend their Amen, what then becomes of 
 the common prayer ? Again, in conceived prayer the spirit of 
 the congregation is more stinted than imposed; our con- 
 cernments, whether temporal or whether spiritual, are very 
 numerous, and require in terminis, to the best of our power, 
 
 " Chrysostom. 
 
LAWS CONCERNING DIVINE SERVICE. 25 
 
 a clear enumeration of them all by the congregation in their c H AP. 
 
 addresses to God. Commit these particulars to a prescribed 
 
 form, it will faithfully dictate them again ; commit them to 
 memory, impossible it is for her precisely to refund them 
 upon a minute's warning, and where any are omitted, the 
 people's spirits as to those particulars must needs be re- 
 strained. Again, arbitrary prayer is not so edifying as a 
 prescript form. When the people are pre-acquainted with 
 and wonted to a set form, better can they accompany the 
 minister all along that sacred exercise with intention of spirit 
 than when he prayeth ex tempore, many words, perhaps sen- 
 tences, being like to escape audience, either through vocal 
 impediment or local distance. Again, by set forms many 
 mischiefs are prevented, to which conceived prayer stands 
 obnoxious ; be the abilities of him who ofBciateth in an ex- 
 temporary way never so eminent, yet are they not always the 
 same. As man, subject he is to those familiar incidents, 
 languor of either body or mind, and when either of these 
 possess him, the vigour of his spirit must needs abate, his 
 conceptions become disordered ; and it were a sad case that 
 when a congregation assemble to solicit God by public 
 prayer, there should prove a fail in that great duty upon any 
 such common emergency, which mischief is prevented by a 
 prayer always the same. Care also is taken thereby, as the 
 council of Milevis decreed; Ne forte aliguid contra fidem, vet 
 per ignorantiam, vel per minus studium sit compositum^. " Lest 
 by chance, either through ignorance or incuriosity, heterodox 
 and unsound tenets be vented :" and the necessity of such a 
 provision these woeful times have sufficiently taught us. Care 
 is taken in all those three particulars, for whose sake Mr. 
 Calvin" adviseth it with his valde probo, " I do exceedingly 
 approve of it." First, Ut consulatur quorundam simplicitati et 
 imperiticB ; "That there may be a provision to help the sim- 
 plicity and unskilfulness of some," that there be praying 
 not toying in the church ; that those holy addresses, which 
 should breathe all possible reverence, be not conceited as 
 well as conceived; that all levity and fantastical wanton- 
 
 1) Can. 12. ilia extet, a qua pastoribxis discedere 
 
 " Epist. Protectori. Geneva, 1575. in functione sua non liceat, tam ut 
 
 [Quod ad formulam precum et rkuum consulatur, &c.] 
 
 ecclesiasticorum, valde probo ut certa 
 
26 LAWS CONCERNING DIVINE SERVICE. 
 
 CHAP, ness be avoided. Secondly, Ut certius constat ecclesiarum 
 ^- omnium inter se consensus ; " That the consent and harmony 
 of parochial churches may the better appear." Thirdly, 
 Ut obviam eatur desultoria quorundam levitati, qui nova-\9 
 tiones quasdam affectant ; "That the capricious giddiness 
 of such who like nothing but changes and innovations be 
 encountered." Upon which and other considerations set 
 forms have ever been esteemed so expedient, as the casting 
 all our public applications to God totally upon occasional 
 and indigested suggestions, cannot but signify a strange 
 humour of singularity, and a practical schism from all holy 
 men in all ages. What the practice of the people of God 
 hath been unto the days of our Saviour, what of the Chris- 
 tians from Constantine to this day, hath been so often proved 
 by very learned champions of our Church, as our adversaries 
 begin to yield this controversy to us. But we are slender 
 gainers by it, for now we are told that after Constantine's 
 time the Church began to gather soil, and that unless we can 
 produce evidence for set forms within the first three hundred 
 years, we shall not be heard. Well then let that be our 
 present task, which if we be not able to make good, we pro- 
 fess we have much missed our aim. And first we will make 
 our inquisition as early as may be; Acts i. 14, we find the 
 Apostles " all with one accord in prayers and supplications ;" 
 upon which words Chamier*, (a man far enough from super- 
 stition,) Si orabant una, ergo communis erat omnibus formula : 
 "If they prayed together then they used one set form;" 
 whether such a conclusion be absolutely inferable from the 
 premises of their praying together, I will not here determine ; 
 that it wUl easily flow in upon another account, viz. with 
 consideration had to the circumstance of time, I am prone to 
 believe. Our Saviour was but new ascended, and the Holy 
 Ghost not being yet sent down upon the Apostles, they were 
 not qualified above the rate of other men, and having not yet 
 those extraordinary dispensations of gifts, which were con- 
 ferred upon them at Pentecost, it is very probable they durst 
 not repose themselves upon unpremeditated suggestions, but 
 used some known form amongst them, most likely such as 
 
 ■' Panstrat Cathol, lib. 10. cap. xii. Geneva 1626. 
 
LAWS CONCEENING DIVINE SERVICE. 37 
 
 they had been acquainted with in the temple and syna- CHAP. 
 
 gogues, to which they so often resorted. Pentecost once - 
 
 past, and they with others endowed with miraculous graces % 
 fiera tovtcov airavrcov, fjv koI ev^Vf X'^P''°'f-^ "^"^ ° Tovro 'ex<ov 
 inrep rov wXr^Oov; ttuvto^ fjvxeTo. i. e. " together with all those 
 graces was the gift of prayer dispensed, and he who had it, 
 p'rayed for all the people." No marvel then, if whilst this 
 grace lasted, there was no form stated. But this with all its 
 confraternity, either expiring, or languishing about the end 
 of the apostolical age, cause there was administered of de- 
 vising set forms to supply the default of those gifts, and upon 
 that moment of time prescribed forms most probably be 
 fixed. That St. Ignatius's^ ^la Trpoa-evxv, "one prayer," 
 had reference to such a form, or Justin Martyr's s^ Kotvrj eixv, 
 "common prayer," as learned men conceive, I shall not 
 urge, having testimony elsewhere sufficient. Clemens Alex- 
 andrinus'', giving us the practice of his time, mentions to 
 &6poi(7fjLa Ttxiv iv racs ey^at? avaxeifievcov fjuiav wairep e^ov 
 (jxovrjv TTjv Koivriv km, fxiav f^vdijiriv, i. e. " the congregation 
 addicted to their prayers, having as it were one mind, and 
 one voice common to all." Now a congregation cannot have 
 one voice in their prayers without a set form for them to join 
 in. TertuUian', s%b antistitis manu contestamur nos renunciare 
 diabolo et pompce et angelis ejus ; speaking of baptism, " while 
 we are under the priest's hand, we profess that we forsake 
 the devil, his pomps and his angels." Origen^, Frequenter in 
 oraiione dicimus, da omnipotens, da partem cum prophetis, da 
 cum jipostoUs Christi tut, tribue ut inveniamur ad vestigia 
 unigeniti tui. " Grant, Almighty God, grant us a lot with 
 Thy prophets, with the Apostles of Thy Christ, give us grace 
 that we may follow the steps of Thy only Son." Cyprian'', 
 speaking of an imposture acted by a cheating woman, Bap- 
 tizabat guoque multos, usitata et legitima verba interrogationis 
 usurpuns : " She baptized many, using the accustomed words 
 of interrogation :" so also, Prafatione prcBmissa parat fratrum 
 mentes dicendo, sursum corda : " The priest after the preface 
 prepares the hearts of his brethren, saying, Lift up your hearts.'' 
 
 • Clirysostom. ' De Coron. milit. 
 
 ^ Epist. ad Magnes. J Origen. in Jeremiam, Horn. xi. 
 
 s Apol. 2. '^ Cypr. Epist, 75. lb. in Orat. 
 
 * Stromat. 7. Dorain. 
 
28 LAWS CONCERNING DIVINE SERVICE. 
 
 CHAP. What clearer evidence can there possibly be of set forms, 
 
 — ?: and all these before three hundred years after Christ ; and if 20 
 
 in times of such persecution when Christianity was in her 
 morning dress, when colebantur religiones pie magis quam 
 magnifice^, "religion was more devout than splendid," such 
 expedience there was found of set forms, how much more 
 requisite are they in times of peace and rest ? A matter so 
 clear, so convincing, as no Christian ""society that ever pre- 
 tended to the name of a Church, did ever think of their 
 abolition before the late compilers of the directory. Men 
 who, " with hands lifted up to the most high God, did swear 
 to endeavour the reformation of religion in this kingdom in 
 worship, &c. according to the word of God, and the example 
 of the best reformed Churches," a pretence fair and specious. 
 But acting as they did, it had been much to our satisfaction 
 had they pleased to produce one example of any Church best 
 reformed which hath not a set form of common prayer : their 
 darling Geneva hath hers, approved by Mr. Calvin ; their be- 
 loved Belgia hath hers, established by the late synod at 
 Dort"^; yea, their dear confederate Scotland hath hers, and 
 are any Churches in their reputation better reformed than 
 these ? 
 
 And administration of the Sacraments.'] In the time of the b 
 Old Testament nothing relating to their Sacraments, either 
 that of circumcision or the passover, was executed either by 
 the priest, or in the place dedicated to holy assemblies, the 
 killing of the paschal lamb only excepted, Deut. xvi.; 2 Chron. 
 XXXV. 6. This notwithstanding certain forms they had for 
 the administration of both ; for circumcision, in the very act 
 thereof the father of the child usually said " Blessed be the 
 Lord God, who hath sanctified us by His precepts, and hath 
 commanded us that we should cause this child to enter into 
 the covenant of Abraham." So for the passover, over the 
 paschal lamb they sung certain hymns ; Lucas Burgensis 
 and Grotius persuade they were the Psalms of David, from 
 the 112th to the 119th. In the first times of Christianity, 
 so far as apostolic evidences teach, common prayer never went 
 alone without the celebration of the Eucharist, then notified 
 
 Liv. Hist. ■'■ Sessio 178, post decessum exterorum. 
 
LAWS CONCERNING DIVINE SERVICE. 39 
 
 by breaking of bread. Acts ii. 42; xx. 7. And though the CHAP. 
 
 form of consecrating these elements be not there dehvered, . — 
 
 yet Jerome "j Augustine", and Gregory p, afBrm it was by the 
 Dominical Prayer, and that our Lord gave order to His 
 Apostles so to do ; and indeed no prayer was more apt for 
 the service of that Sacrament, especially if by aprov tov 
 iiriovawv, bread spiritually mystical and supersubstantial 
 be intended ; as many of the fathers understood it. As for 
 the other sacrament of baptism, the practice of those times 
 being immersion and dipping, and that of persons of full 
 growth, a river or pond was necessarily required, and by con- 
 sequence the place of holy meetings not capable of it. And 
 yet for all this, even before fonts or Ko\vfi^ijOpai, diving 
 cisterns, were brought to the church, set forms were ordained 
 for the celebration thereof, as appeareth manifestly enough 
 by TertuUian ; Aquam adituri, ibidem, sed et aliquanto prius 
 in ecclesia sub antistitis manu contestamur nos renunciare 
 diabolo, ^c, i. e. "being to step into the water, there also, 
 what we formerly did in the church, the priest laying his 
 hand of benediction upon us, we declare that we forsake the 
 devil, his pomps and angels." A thing so fit in the opinion 
 of men not miscarried by bias, as Calvin i himself enforceth 
 the use thereof with an Oportet. Statam esse oportet Sacra- 
 mentorum celebrationem, publicam item precum formulam. 
 "There is no other remedy, an established form in cele- 
 brating the Sacraments there must be, and so also of 
 common prayers." 
 
 c And other rites and ceremonies.] Besides common prayer 
 and administration of the Sacraments, there ever were other 
 divine offices for several occasions, which in respect they were 
 executed in the holy assemblies were also thought convenient 
 to have their prescript forms assigned them, the Church con- 
 ceiving it to be Christian prudence to leave little arbitrary in 
 sacred exercises. 
 21 Of the Church of England.'] To ttjs iKKX-Tjcrlas ovofia, ov 
 
 ^ ')(^a>pi,a/j,ov, aXXa evwaeas Kol avfi(f>Q)vias earlv ovofia^'. " The 
 
 n Opera, torn. iv. p. 543. nius, et ipsam traditionera quam Re- 
 
 ° Tom. V. p. 96. His verbis (dimitte demptor noster composuit super ejus 
 
 nobis) ad altare accedamus. corpus et sanguinem non diceremus.] 
 P Ep. vii. 63. [Mihi inconveniens i Epist. Protectori. 
 
 visum est ut precem quam scholasticus ' Chrysost. in 1 Cor. c. i. Horn. i. 
 
 coraposuerat super oblationem dicere- 
 
30 LAWS CONCERNING DIVINE SERVICE. 
 
 CHAP, word Church is not a name of separation and division, but of 
 
 — unity and concord :" good reason therefore had the Apostle 
 
 to decree that in it all things should be done " decently and 
 in order ;" and order there cannot be, where there is no una- 
 nimity. And because it is impossible to devise one uniform 
 order for the Catholic Church in point of ceremonies, men's 
 minds being as various as is the difference of climates, there- 
 fore it hath been the Catholic practice for every national 
 Church, as it is cantonized from others, to frame such models 
 of services, with rites and ceremonies appendant to them, as 
 best suit the temper and disposition of such as are to render 
 obedience to them ; upon this account, in the first and purest 
 times, the Churches of the East and West differed much in 
 their ecclesiastical customs, and not only so, but even under 
 the same patriarchate, many subordinate Churches took 
 liberty to vary each from other, and sometime from the 
 mother Church ; so the Church of Milan under St. Ambrose, 
 had offices difl^ering from that of Rome, and so had the 
 Gallican Churches also in the days of Gregory the Great, 
 who took so little offence thereat, as he said^. In una fide nil 
 officii Ecclesim sanctcB consuetudo diversa, i. e. "provided the 
 unity of faith be preserved, customary differences do not put 
 the holy Church to any detriment." So then if the Church 
 of England hath her set forms of sacred offices peculiar to 
 herself, she assumeth no greater privilege than others have 
 done before her ; and as she is in this particular vindicated 
 from singularity, so hath she proceeded with semblable pru- 
 dence in enjoying one common form to all such as call her 
 mother, that she may appear to be all of a piece : for the 
 worship publicly performed and in parochial assemblies is not 
 to be reputed the worship peculiar of those congregations, 
 but common to the whole national Church whereof they are 
 limbs, in which service the spirit of that mystical body, being 
 in her subordinate members (as the soul in the natural, tola 
 in qualibet parte) is exercised. This service being then the 
 service of the whole national Church, why should she not 
 strictly enjoin to her several members the frame and model 
 thereof, lest any should in her name present to God a service 
 she would not own, and that the uniformity of her worship 
 
 ' Giegor. Epist. i. 41. Leandro. 
 
LAWS CONCERNING DIVINE SERVICE. 31 
 
 m her distinct members (as more prevalent with the divine CHAP. 
 
 Majesty when all conspire in the same supplications so) may — 
 
 argue and demonstrate the mutual and joint communion all 
 members have one with another ? 
 
 E An Act for Uniformity, ifc] To what end a book of 
 common prayer, if it be left arbitrary to use, or not to use, 
 and arbitrary it is left where there is no penalty enjoined 
 upon nonconformists; true it is, ingenuous and obedient 
 sons of the Church need no law to compel them to observe 
 her orders, they will obey freely enough of themselves ; but 
 as meliores sunt quos dirigit amor'', i. e. " they are the best 
 natured whom love persuades," so plures sunt quos corrigit 
 iimor, "they are more numerous whom awe constrains;" upon 
 which very score, necessary it was to call in aid of the civil 
 power, which was done here by act of parliament. So that 
 no one order had reason to except against this established 
 form : the clergy were employed as contrivers of the model, 
 the laity from the highest to the lowest, all kings, lords, 
 and commons, were interested in the ratification whereby a 
 coercive power in order to conformity was constituted. 
 
 F And that the said book, with the order of service, ^c.J This 
 act is not introductory of a new liturgy, but a reviver of the 
 old, that of the fifth and sixth of Edward VI., the remains of 
 which structure are so considerable (notwithstanding it hath 
 gone twice to the mending) as may worthily give it the de- 
 nomination of Edward the Sixth's Uturgy. 
 
 G With one alteration, ^c] It must not be imagined that 
 22 either the queen or the parliament made those alterations, 
 for the review of the liturgy was committed by the queen to 
 certain commissioners, viz. to Mr. Whitehead, Dr. Parker, 
 after archbishop of Canterbury ; Dr. Grindal, after bishop of 
 London ; Dr. Cox, after bishop of Ely ; Dr. Pilkinton, after 
 bishop of Durham ; Dr. May, dean of St. Paul's ; Dr. Bill, 
 provost of Eton; and Sir Thomas Smith. These adding 
 and expunging where they thought meet, presented it to the 
 parliament, who only established what they had concluded 
 upon. As for the several changes, alterations, and differences 
 betwixt this liturgy of ours, and that of 3 of Edward VI., 
 this statute takes not notice of them all, but what is defec- 
 
 * Augustine. 
 
33 LAWS CONCERNING DIVINE SERVICE. 
 
 CHAP, tive herein Smectymnuus hath supplied, as shall be observed 
 
 '- at their several occurrences. 
 
 Chancellors, commissaries, ^c] As much is it for the both 345 
 honour and interest of Christianity, that the professors of that 
 religion live as well as believe, answerable to her rule : upon 
 this account, in the infancy of the Church, for the first three 
 hundred years, the first care taken was, that moral scandals 
 should not be committed at all; the next was, that when 
 committed, they should not be known amongst or taken 
 notice of by the heathens to the infamy of Christianity : to 
 this end all ofi'ences of what nature or degree soever, ecclesi- 
 astical or civil, had their audience before the bishop and his 
 bench of elders, which consistory, according to the merit of 
 the cause, did admonish, correct, censure. Nor did it take 
 notice of crimes only, but if any contention or brabble chanced 
 to happen between party and party, the matter was so ordered 
 as it was amicably composed by arbitration, and in case any 
 were refractory and stubborn, they were cast out of the 
 society of Christians. Such was the clergy discipline before 
 the supreme magistrates entertained the Christian faith". 
 And although after Constantine, lay courts took oflf civil laws 
 from the Church, nisi alteruter litigatorum aliter postularet; 
 " unless one of the litigant parties should request to have the 
 cause tried in the bishop's consistory";" yet did the bishop 
 notwithstanding keep up his court for the cognizance of 
 crimes ecclesiastical ; by which I intend not only such as are 
 committed by persons ecclesiastical, contrary to canons, but 
 also such others as were of mere ecclesiastical audience, and 
 which were not punishable by the civil law, as peijury, forni- 
 cation, usury, &c. y 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 ntmme 
 provindarum omnium legati porrecturi J^ncentiv^ et Fortuna- 
 lianus a gloriosissimis imperatoribus, ut dent facultatem defen- 
 sores constituendi scholasticos, qui in actu sunt, vel in munere 
 defensionis causarum ut more sacerdotum provincitB, iidem ipsi 
 
 ■» Clem. Constit, lib. ii. c. 46. legibus non puniuntur, ut usura, con- 
 
 ^ xi. q. i. Qutecunque. Cap. Novit, cubinatus, pequriiun, &c. correctioni 
 
 extra de Judiciis. tamen ecclesiae sunt obnoxia, et ideo 
 
 ' Duarenus de Sao. Eccles, Minist crimina ecclesiastica appellantur.] 
 
 lib. i. c 2. [Delicta qusdam sunt quae 
 
LAWS CONCEllNING DIVINE SERVICE. 33 
 
 quidem (legendum qui) defensionem Ecclesiarum susceperint, CHAP. 
 habeant facultatem pro negotiis Ecclesiarum, quoties necessiias ^' 
 flagitaverit, vel ad obsistendum obrepentibus, vel ad necessaria 
 suggerenda, ingredi judicum secretaria. "It is decreed," 
 saith the council of Carthage =, "that Vincentius and Fortu- 
 natianus, the legates which are to be sent in the name of all 
 the provinces, petition the most glorious emperors that they 
 would give way for the choice of scholastical advocates, who ^ 
 are professed pleaders of causes, that after the manner of the 
 principals of provinces, these who shall undertake the pro- 
 tection of the Churches, may have leave in the affairs of the 
 Churches, as necessity shall require, to enter the seats of 
 judicature, either to oppose the evils creeping in, or to repre- 
 sent things necessary." Prom these Defensor es Ecclesiastici, 
 or, as the Greeks called them, eKhtKot, learned men think the 
 chancellors or officials 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 Syl- 
 vanus bishop of Troas, Cum clericos ex litigantium contro- 
 versiis quastum facere videret, deinceps neminem ex clero 
 judicem esse permisit, sed unum ex fidelibus laicis causarum 
 3i6 cognitioni prafecit. "When he once perceived the clergy 
 made an advantage to themselves from other quarrels, he 
 suffered no clergyman to be judge, but appointed a layman, 
 selected out of the faithful, 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 clergymen 
 from sacred duties more proper to their calling, the institu- 
 tion speaks reason enough to vindicate it against all excep- 
 tions. 
 
 • Ibid. Ordinaries.] Ordinaries, saith Lindwood*, are those 
 quibus competit jurisdictio ordinaria de jure privilegii, vel 
 consuetudine, " who of right, either by privilege or prescrip- 
 tion, have ordinary jurisdiction ;" and therefore chancellors, 
 commissioners, officials and archdeacons, are ordinaries as 
 well as bishops. 
 H To inquire in their visitation, ^c] Diocesan visitations 
 were always of very eminent use in the ecclesiastical polity, 
 
 '■ Can. 97. apud Dionys. Exig. '' Provincialis, lib. i. tit. 2. Oxon. 
 
 • Hist. lib. vii. u. 37. 1679. 
 
 l'estrange. D 
 
34 LAWS CONCERNING DIVINE SEBVICE. 
 
 CHAP, and peculiar of the episcopal function : indeed none so fit to 
 
 : — make the scrutiny and lustration as he who is to pronounce 
 
 the censure : upon this account primitive bishops held them- 
 selves obliged (as no disparagement to their grandeur) to 
 perform the office in their own persons. St. Augustine" 
 pleaded it in bar to Celer's action of unkindness against him 
 for not writing sooner. Quoniam visitandarum Ecclesiarum 
 ad meam curam pertinentium necessitate profectus sum, i. e. 
 " Because/' saith he, "I was gone abroad upon business of 
 necessity, the visiting of such Churches as were within my 
 cure." So the Mareotic clergy in the defence of Athanasius* 
 bishop of Alexandria against a calumny of his adversaries, 
 make mention of his visitation in person, and not only so, but 
 also that they themselves were of his train when he went 
 upon that service. In after times their work increasing so 
 as they could not well attend it themselves, they had their 
 periodutae and itineraiy vicars to go the circuit for them, 
 these acting still agreeable to a series of articles enjoined by 
 their bishops. In the beginning of the Reformation, when 
 it much concerned the civil power to act (as we say of 
 natural agents) ad extremum potentiee, "to the utmost of its 
 politic ability," King Henry VIII., and Edward VI., and 
 Queen Elizabeth (though I presume upon consultation had 
 with the clergy) assumed and exercised the authority of 
 framing and imposing a body of articles for episcopal visita- 
 tions, which had certainly this very commendable property, 
 that they preserved uniformity, whereas the leaving them to 
 every arbitrary fancy, and the exercise of that liberty by 
 some bishops of later memory, was (in my opinion) a probable 
 way of erecting altar against altar, and creating schism in 
 the Church. 
 
 The gueen's majesty may by the like advice, S^c] There: 
 was in the act premised a prohibition with a penalty annexed 
 to it, that no "parson, vicar, or other whatsoever minister, 
 shall use any other rite, ceremony, order, form, &c., than is 
 mentioned in the Book of Common Prayer j" against this 
 constitution a caveat is entered here, whereby the "queen 
 
 c August Epist. 237. obire solet, sed comites secum traliere 
 
 '' Athanas. Apolog. Secun. [Nun- solet, presbyteros et diaconos et non 
 quam ille solus visitandi causa itinera paucos ex plebe.] 
 
LAWS CONCEKNING DIVINE SERVICE. 35 
 
 ™^y by the advice of her commissioners or metropolitan CHAP. 
 
 ordain and publish such farther ceremonies or rites, as may '■ 
 
 be most for the advancement of God's glory/' &c. So that 
 upon the entertainment of this exception the rule is corrobo- 
 rated, as to all particulars not so exempted, and consequently 
 that none might innovate any rite not expressly enjoined in 
 the Book of Common Prayer then established, or Book of 
 Canons legally to be framed afterwards. Which clause of 
 reserve was no empowering nor enabling the queen with any 
 new and upstart authority, but only a declaration of what 
 was resident in her before, as inseparably incident to the 
 supreme dominion vested in the crown. Agreeable to which, 
 she, anno 1597, authorized the clergy, then met in convoca- 
 tion, to make and publish certain canons which she after 
 confirmed under the great seal of England. Other canons 
 there were made anno 1571 ; but being not ratified with 
 royal authority, I suppose they were not obligatory enough 
 23 to constrain obedience : and as concerning these of 1597, the 
 formal words of her heirs and successors being omitted in 
 those ratifications, they were supposed only obligatory during 
 her reign, and that they, together with herself, breathed their 
 last. Whereupon King James, in the first year of his reign, 
 issued forth a new commission by his letters patents to the 
 convocation then assembled, therein giving them "full power 
 and authority to consult and agree upon such canons, fee., 
 as they should think necessary ;" which being concluded upon 
 by the clergy and presented to his majesty, he did " for him- 
 self, his heirs and lawful successors," confirm them with his 
 royal assent, as may be seen more at large in that ratification. 
 Indeed the supremacy of the civil magistrate, as to confirma- 
 tion and a cogency of external obedience in religious and 
 ecclesiastical affairs, is no usurpation upon the Church's right, 
 as the Komish party contend against us, but hath been ap- 
 proved of in the purest times ; and therefore whereas they 
 seem to press us with the objection, "that our religion is 
 parliamentary," because some concernments thereof have 
 been ratified by act of parHament, our answer is, that 
 parhaments enact not without the royal assent ; this is, and 
 only this, that vital spirit which regularly animates those 
 establishments J and from such assent the two first general 
 
 D 2 
 
36 LAWS CONCERNING DIVINE SERVICE. 
 
 CHAP, couucils (not to insist upon nationals) received their con- 
 
 ^-^-^ firmation. Eminent is that of Socrates % Svvexa)<; Be koX Toh 
 
 BacriKel<i Tjj iaropia TrepiXafi^dvofiev Bion a<j) o5 'xpiffriavi^uv 
 rip^avTO TO, Tfj<; ejCKkrjala'i irpar/nara ijprTjTO i^ aurcov, Kai al 
 /ieytcrrat crvvoBoi rrj avTWV yptofir/ yeryovcurt re icai, jlvovto. l. e. 
 " I therefore so often mention the emperors in the series of 
 my history, though ecclesiastical, because that from the very 
 first of their becoming Christians, all Church matters de- 
 pended upon their pleasure, so as the greatest and oecumeni- 
 cal councils were then, and are still, convented by their 
 order and summons." As concerning these canons of our 
 Church, regal assent it was alone which firmed them ; the 
 parliament (though then sitting) not being resorted to, nor 
 interposing their authority ; an unhappy disjunctive ; for 
 through default of their concurrent ratification, many of 
 their canons became insignificant ciphers ; and where custom 
 and canon chanced to justle and interfere, the people (if 
 either their inclination or interest might be gainers by it) 
 always fled to prescription. And prescription was sure to 
 carry the cause, where no act of parliament interfered to the 
 contrary. 
 
 Now at the first entry into the realm, ^c.J The complaint K 
 implied in this proclamation is a hbel, miscalled " The hum- 
 ble petition of the ministers of the Church of England, de- 
 siring reformation of certain ceremonies and abuses in the 
 Church ;" that they might the better forespeak impunity for 
 so strange boldness, they exhibit their muster-roll thus for- 
 midable, " to the number of more than a thousand." This 
 petition they presented in April, 1603. Formed it was into 
 four heads, comprehending a summary of all their pitiful 
 grievances, concerning first the Church service ; secondly, 
 Church ministers ; thirdly. Church livings ; fourthly, concern- 
 ing Church discipline. To encounter these schismatics both 
 the Universities presently endeavour what they can. Oxford 
 models out a very brief but solid answer to all their objec- 
 tions, not suffering one to escape. Cambridge passeth a 
 grace in the public congregation, June 9, in the same year, 
 " That whosoever shall openly oppose the doctrine or disci- 
 pline of the Church of England, or any part thereof, either 
 
 "= Prolog, ad Hist. Eccles., lib. v. 
 
LAWS CONCERNING DIVINE SERVICE. 37 
 
 in words or writing, shall be forthwith suspended of all chap. 
 
 degrees already taken, and made incapable of taking any - 
 
 hereafter." This notwithstanding, they held private con- 
 venticles, the usual forerunners of sedition, so as the king 
 was compelled in October next to restrain them by pro- 
 clamation, but promising withal, that he intended a con- 
 ference should shortly be had for the sopiting and quieting 
 of those disputes : this was the great occasion of that con- 
 ference of Hampton Court. 
 L According to the form which the laivs of this realm, ^c] 
 The kings of this realm are by the statute 26 H. c. 1. de- 
 clared "justly and rightfully to be the supreme governors of 
 24 the^Church'of England, to have full power and authority from 
 time to time to visit, repress, redress, reform, order, correct, 
 restrain, and amend all such errors, &c., which by any man- 
 ner of spiritual authority or jurisdiction, ought or may law- 
 fully be reformed, repressed, ordered, redressed, corrected, 
 restrained, or amended." Agreeable to this power Henry 
 VIII., Edward VI., Queen Mary herself, Queen Elizabeth, 
 severally in their respective reigns did act. But the laws 
 referred to by this proclamation are, first, that act of parlia- 
 ment 1 Eliz. wherein it is ordained, " that the kings and 
 queens of this realm shall have full power and authority by 
 letters patents under the great seal of England to assign, 
 name, and authorize, when and as often as their heirs and 
 successors shall think meet and convenient, such person or 
 persons as they think meet, &c., to visit, reform, redress," &c. 
 Secondly, the latter end of the Act for Uniformity, where the 
 queen, and consequently her successors, are authorized "by 
 the advice of their commissioners, or the metropolitan, to 
 ordain and publish further rites and ceremonies." And this 
 helps us with an answer to an objection of Smectymnuus, 
 who, from the several alterations made in our liturgy, both 
 by Queen Elizabeth and King James, from that of the 
 second establishment by Edward VI., infer, "that the 
 liturgy now in use is not the liturgy that was established 
 by act of parliament, and therefore that act bindeth not to 
 the use of this liturgy." To this we reply, that those 
 alterations can excuse from that act only in part, and for 
 what is altered; as to what reinaineth the same, it bindeth 
 
38 LAWS CONCERNING DIVINK SEKVICE. 
 
 CHAP, undoubtedly still in tanto, though not in toto. And for the 
 '- alterations themselves, the first being made by act of parlia- 
 ment express, that of 1 Elizabeth ; and the second by act of 
 parliament reductive and implied, (those afore-mentioned,) 
 what gain Smectymnuus, by their illation that those altera- 
 tions are not established by the first act? And whereas it 
 may be supposed that that proclamation may lose its vigour 
 by that king's death, and consequently the Service-Book may 
 be conceived to be thereby in statu quo prius ; yet consider- 
 ing his late majesty did not null it by any express edict, that 
 several parliaments sitting after did not disallow it, that all 
 subscriptions have been unanimous in reference to those 
 changes, that the emendations were made to satisfy the 
 litigant party, I conceive the proclamation valid notwith- 
 standing the death of that king. 
 
 The first original and ground whereof, ^c.J Here ourM 
 Church is explicit, express enough, to confute the vulgar 
 error of her seduced children, who fill the world with more 
 noise than truth, that our service hath its original from the 
 Mass-book : her resort is to the ancient fathers, to their 
 godly and decent orders she conforms herself, leaving the 
 Romanists to the yesterday devised innovations of their 
 Church . 
 
 The Pye.] Pica, or in English the Pye, I observe used by N 
 three several sorts of men. First, by the quondam popish 
 clergy here in England before the Reformation, who called 
 their Ordinal, or Directory ad usum Sarum (devised for the 
 more speedy finding out the order of reading their several 
 services, appointed for several occasions, at several times) 
 the Pye. Secondly, by printers, which call the letters where- 
 with they print books and treatises in party-colours, the 
 Pica letters. Thirdly, by officers of civil courts, who call 
 their calendars, or alphabetical catalogues, directing to the 
 names and things contained in the rolls and records of their 
 courts, the Pyes. Whence it gained this denomination is 
 difficult to determine ; whether from the bird Pica, variegated 
 with divers colours, or whether from the word Hiva^, con- 
 tracted into III, which denoteth a table; the Pye in the 
 Directory being nothing else but a table of rules, directing 
 to the proper service for every day, I cannot say ; from one 
 
LAWS CONCERNING DIVINE SERVICE. 39 
 
 of these probably derived it was, and no great matter CIIAP. 
 
 which. L 
 
 o Wherein the reading of the Scriptures is so set forth, &, c] 
 
 25 The lessons appointed in the calendar are only ordered for 
 
 the week days, or such festivals as happen upon them ; not 
 
 for the Sundays, for which resort must be had to a further 
 
 order. 
 
 Some folloiving Salisbury use i] Upon inquiry into the 
 ancient practice of this Church of England, I find it most 
 apparent that every bishop in his diocesan or episcopal 
 synod had full power to constitute such canons, to make 
 such ecclesiastical orders, to frame such services for the re- 
 spective diocese, 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 diocese does what he 
 judgeth meet." And St. Ambrose, under the pope's nose at 
 Milan, compiled an ofiice, not only differing from, but stand- 
 ing in competition with, that of Eome. But though here are 
 many uses mentioned, yet for the province of Canterbury, 
 that of Salisbury in estimation so far surpassed 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 Harpsfield is, quoniam sin- 
 gulce fere dioceses in statis at precariis horis dicendis variabant 
 ad hanc varietatem tollendam, ut quasi absolutum quoddam 
 precandi, quo omnes uti possent, exemplar extaret : " That 
 because almost all dioceses had their several ways and uses 
 in their services and canonical hours, to take away that 
 diversity, this should be as a standing form for all to fol- 
 low." 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 oXXoTpieTna-Koirelv, "mind or regard 
 what others did." No, he had the same design, neither more 
 nor less, which was incident to the power of the bishop. 
 Evidently this, in a council held at London, anno 1075, 
 decreed it was, according to ancient canons, that bishops' 
 sees should no longer be held in villages, but removed to 
 
 '' Cyprian, Epist. Jubaiano 73. 
 
40 
 
 LAWS CONCERNING DIVINE SERVICE. 
 
 CHAP, cities «. Thereupon Hermanus translated his chair from Shir- 
 
 I. 
 
 burn to Salisbury, where he began to edify a cathedral, but 
 died before he finished it. Next him succeeded this Osmund, 
 who, having completed the structure, clergymen most emi- 
 nent for learning from all parts were iuvited, by a liberal 
 allowance, there to reside. The church being built, and 
 furnished thus with so gallant a college of prebendaries, 
 Osmund took it into his next care that divine service might 
 there be performed with equal splendour. Hereupon he 
 contrived the oflfice called the Course of Salisbury, and pro- 
 vided 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^ . "The canons thereof 
 could nowhere else be matched for their art in music." This 
 service of Salisbury being now cried up as a most noble 
 model, the rest of the bishops (of the province of Canterbury 
 especially) not having 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 347 
 that what Osmund intended peculiarly for his own use be- 
 came exemplary to others. And perhaps upon this very 
 score his see obtained from posterity, as a mark of honour, 
 that pre-eminence whereof Lindwood gives this account. Epi- 
 scopus Sarum in collegio episcoporum est preecentor, ei tem- 
 poribus quibus archiepiscopus Cantuariensis solemniter celebrat 
 divina, prasente collegia episcoporum, chorum in divinis offidis 
 regere debet, de observantia et consuetudine antiqua. "The 
 bishop of Salisbury, in the college of bishops, is to be the 
 precentor, and at such times as the archbishop of Canter- 
 bury officiateth, all the college of bishops being present, he 
 ought to govern and direct the quire in sacred offices. And 
 this he is to do by ancient custom and observation." And 
 perhaps upon this very score (if it be true, as some Roman- 
 ists affirm) the bishop of Salisbury was, before the Reforma- 
 tion, constantly and of course dean of the king's chapel 
 and chief appointer of the rites and ceremonies. 
 
 Nothing but the pure word of God, or that which is evidently p 
 grounded upon the same.] Here the Church declareth that 
 
 e JIalmsbuv. de Gestis Pontif., lib. i. h Malmsb. iibi supra, lib ii 
 
 Frankfort, 1601. 
 
LAWS CONCERNING DIVINE SERVICE. 41 
 
 over and besides the canonical Scripture, what is evidently CHAP. 
 
 grounded upon the same, viz., some part of the Apocrypha, '- — 
 
 she approveth and appointeth to be read in churches; to 
 •which end some lessons in the calendar are selected thence, 
 but neither considered by her in a parity of honour with the 
 canon, nor so strictly enjoined, but that she in some cases 
 tolerateth, yea, commendeth a swerving from her prescrip- 
 tions'. For "where it may so chance, some one or other 
 chapter of the Old Testament to fall in order to be read upon 
 the Sundays or holy-days, which were better to be changed 
 with some other of the New Testament of more edification, 
 it shall be well done of ministers ecclesiastical to spend their 
 time to consider of such chapters beforehand;" which mu- 
 tation being restrained to the Old Testament alone, ad- 
 ministers probable occasion of conjecture that our Church 
 thereby intended an allowance of declining apocryphal les- 
 sons on holy-days, that the history of the saints might be 
 the better completed by some express chapters of the New 
 Testament; which will be the less controverted if it be withal 
 observed that in the sense of our Church the ancient model 
 of both the canonical and apocryphal books pass under the 
 complexed notion of the Old Testament''. That they are at 
 all permitted by our Church is accounted by her adversaries 
 grande nefas, and yet they are not ignorant that as canonical 
 Scripture they are not read, that in the primitive Church' 
 they, as also Clemens'™ epistles to the Corinthians were 
 read, that the Belgic" Church in her confession grants they 
 may lawfully be read. That their own sermons have as little 
 of the spirit either of infallibility or sanctification as those 
 books. That exclusive parenthesis of the Directory, "but none 
 of those which are commonly called Apocrypha," had been, I 
 must confess, a prudent, I say not, a necessary order, had 
 the edification of the people been better provided for by cer- 
 tain lessons of the canon succenturiated (according to the 
 order of the Scottish liturgy) in their stead ; but when I 
 perceive not only a liberty given, but a requisiteness com- 
 mended by the same Directory in the reading of very many 
 
 ' Admonition to Ministers Eccles., '" Epiphan. contra Ebion. 1, 2. xv. 
 
 prefixed to the 2nd book of Homil. " Confess. Belg. Art. 6. [Legere po- 
 
 ^ Art. 6. ^^st Ecclesia et doeumenta desumere.J 
 ' Hieron. prsfatio in lib. Solomonis. 
 
42 LAWS CONCEKNING DIVINE SERVICE. 
 
 CHAP, chaptersj not only less, but not at all edifying to a popular 
 
 '■ — auditory, such are some chapters in Genesis, in Leviticus very 
 
 many, some in the Chronicles, &c., which are required to be 
 read in their order ; then will they have just cause to wish 
 either those apocryphals postliminiated again, or others of 
 the canon to succeed them, whereby the congregation might 
 receive better instruction. 
 
 Nothing can almost be so plainly set forth but doubts may q 
 arise.] It is a rule in the law. Lex positiva non omnia cogitat ; 
 plura enim sunt negotia, quam vocabula ; " Positive law cannot 
 forecast and prevent all questions, there being more matters 
 than words to declare them :" upon which consideration, fit 
 it is there should be a power in reserve for the stating of 
 emergent doubts. In whom can this power more prudently 
 be lodged than in bishops, the spiritual governors of our 
 Church, whose experience and discretion must be valued 
 above the rate of ordinary pastors ? EcclesicB salus in summi 
 sacerdotis dignitate pendet, cui si non eucors quadam et ab om- 
 nibus eminens detur potestas, tot in Ecclesiis effidentur schis- 
 mata quot sacerdotes°. "The safety of the Church depends 
 upon the dignity of the chief priest, to whom unless a power 
 be given, matchless, and supereminent above all others, there 
 will be soon as many schisms as priests." But though the 
 power decretory and deciding be reposed in the bishop, yet 
 it is not indefinite, but limited to a non-repugnancy to any 
 thing contained in this book. 
 
 In the English tongue.] The work of reformation was not R 
 more glorious than difficult, being to enterprise upon such 25 
 habits as many hundred of years' continuance seemed to 
 render insuperable ; so that if it went slowly on at first and 
 got ground but by inches, the grand opposition it found is 
 sufficient to excuse it. A work it was not for artificers to 
 undertake, not for a giddy multitude to order, not for any 
 beneath the very supreme magistrate to meddle with ; a work 
 it was fit only for a king, and therefore could not be begun 
 until it found a king fit for the work. Such a king at length 
 appeared Henry VIII., a king of great courage, and withal 
 of prudence. The first onset he gave in order to this work, 
 was the bringing God Almighty and His people acquainted, 
 
 ' Hieron. adv. Luciferianos. 
 
LAWS CONCERNING DIVINE SERVICE. 43 
 
 by causing them to understand each other; for whilst the CHAP. 
 
 people spake to God and He to them they knew not what, '■ 
 
 they did not understand each other ; not He them, because 
 He only understands the language of the heart, not the 
 babbling of the lips ; for oirep rj/uv r) (pcovrj a-rjjjLaivei, tovto 
 TO) @ea> r) evvoia rjfj,a)v XaXetP, "what vocal words are to us, the 
 same is the cogitation of our hearts to God :" not they Him, , 
 because they understood the Romish religion, better than 
 the Romish tongue : therefore to redress this very great 
 mischief to their souls, this king's first care is to render 
 divine offices in a tongue, their native English, familiar to 
 them. But this he effected not all at once, but by degrees : 
 and first he begins with great essentials of religion, the Pater 
 Noster, Creed, and Decalogue ; these were imparted to them 
 in the English tongue by his injunctions, anno 1536; then he 
 proceeded to the communication of the sacred Scriptures to 
 them by a translation of his own authorizing, anno 1540. 
 But as yet the public service was kept locked up from them : 
 to indulge them therefore his royal favour in this particular 
 also, he caused an extract to be drawn out of the Latin ser- 
 vice, containing many of the best and most edifying prayers, 
 which (with the Litany, all translated into the vulgar tongue, 
 under the title of his Primer) by injunction bearing date the 
 sixth of May, thirty-seventh of his reign, he published for 
 the good of his subjects : but King Henry dying not long 
 after, he left what he had begun to be completed by his son 
 Edward. This prince, zealously devoted to the service of 
 God's Church, plied him as fast as the perplexity of the work 
 and little time he lived would well permit. The Bible which 
 I told you before King Henry had commended to the use of 
 his people, not long after, upon reason of state he was en- 
 forced to withdraw from them again '', and the restoration of 
 it was King Edward's first endeavour, by injunctions dated 
 July the last, 1547 ; confirming also the use of the other 
 things, as Pater Noster, Creed, Decalogue, Primer, and 
 Litany. But nothing was done yet in reference to the 
 Sacrament of the Altar, as they called it then, whereof the 
 clergy had extended and extorted the moiety, the cup, from 
 the people ; therefore full restitution was made in the next 
 
 P Clem. Alex. '' 1542. 
 
44 LAWS CONCERNING DIVINE SERVICE, 
 
 CHAP, and first parliament, to such as did in both kinds desire it. 
 
 '■ And because slender benefit this act of grace was like to 
 
 prove, as long as in the service proper to it they understood 
 not a syllable, (for the reformation formerly made had not 
 proceeded to the Communion OflBce,) this consideration drew 
 on another piece of reformation, viz. the forming and collect- 
 ing of an ofiBce in the vulgar tongue suitable to that great 
 ordinance ; and this was done by the bishops and others con- 
 vened by the king's command at Windsor', passing under 
 the title of " The Order of the Communion," which was a 
 breviate and summary of near resemblance to that we now 
 have, and was published March the 8th, 1548. But this was 
 only an interim order, made to stay the stomachs of earnest 
 longers for the present, that very proclamation which en- 
 joined it promising somewhat of a higher import, which 
 was effected accordingly in the first liturgy of that king, 
 being compiled by the most judicious bishops and others of 
 that time, ratified bj'^ act of parliament, and set forth March 
 17, 1549. But this liturgy being, as some conceived, not 
 thoroughly racked from the lees of superstition, the king 
 and parliament, desiTous to give all reasonable satisfaction to 27 
 malcontents, gave order (probably to the same persons, or so 
 many of them as were then living) that the book should be 
 " faithfully and godly perused, explained, and made fully per- 
 fect ;" and being so reviewed and explained, they confirmed 
 it again, anno 5 and 6 of Edward VI., as in the statute ap- 
 peareth. Thus I have drawn a line of our Reformation, 
 so far as concerneth public worship in a known tongue, that 
 the reader may observe all its motions, stages, and proces- 
 sions, from its first rise unto the second book of Edward VI., 
 wherein our Church (some few particulars excepted) doth 
 acquiesce. 
 
 ■■ [The compilers of this office were To this list, which Heylin gives, are 
 Cranmer, abp. of Canterbury ; Good- added the following by Burnet, from a 
 rick, bishop of Ely ; Holbecli, of Lin- MS. of Stillingfleet : — Holgate, abp. 
 coin; Day,ofChichester; Skip, of Here- of York i Bonner, bishop of London ; 
 ford; Thirlby, of Westminster; Ridley, Tunstal, of Durham; Heath, of Wor- 
 of Rochester ; Cox, Dean of Christ cester ; Reps, of Norwich ; Parfew, of 
 Church ; May, of St. Paul's ; Taylor,of St. Asaph ; Salcot, of Salisbury ; Samp- 
 Lincoln ; Heyns, of Exeter ; Robert- son, of Coventry and Lichfield ; Aid- 
 son, afterwards dean of Durham ; rich, of Carlisle ; Bush, of Bristol ; 
 Redman, Master of Trinity College, Barlow, of St. David's. See Collier, 
 Cambridge. part 11. b. iv. p. 243.] 
 
LAWS CONCERNING DIVINE SEllVICE. 45 
 
 S Either privately or openly.] The act preceding telling us CHAP. 
 
 so expressly that open prayer is such as is made in a — 
 
 cathedral, church, chapel, or oratory, in a consecrated place, 
 we need no CEdipus to unriddle the import of private, or to 
 doubt that it signifieth any thing other than such as is 
 performed at home. But why is the minister bound to say 
 it daily, either in public or at home? Some think our 
 Church had under consideration, how ignorant and illiterate 
 many vicars were, and ordered thus, that they might con 
 in private, the better to enable them for the public. But I 
 am of another persuasion ; for first, the Church, I conceive, 
 would not, as she doth, enjoin them to officiate in public, 
 did she not suppose them already in some tolerable degree 
 fitted for the service. Again, the words are general, not 
 definitively such and such of those mean abilities, but all 
 ministers, without exception. Now though very many were, 
 yet it is no charitable judgment to believe them all dunces. 
 And it is apparent, that where such ignorance fell under 
 the consideration of authority, the phrase doth vary, with a 
 particular application to them alone who were guilty of it ; 
 so it is in the queen's injunctions " such :" such only, not all 
 " as are but mean readers shall peruse over before, once or 
 twice, the chapters and homilies, to the intent they may 
 read to the better understanding of the people, and the more 
 encouragement to godliness ^" So that I rather think the 
 Church's policy was the better to inure and habituate the 
 clergy to religious duties. But be this so or not so, sure 
 of this we are, that the Church doth hereby warrant the use 
 of her liturgy sometimes in places not consecrated. This 
 daily service especially, which in its original designation was 
 not only indulged to private places, but private persons in 
 those places, I mean for masters of families, and others in 
 the private exercises of religion. This is evident by the an- 
 cient primers, which containing the daily service, " were set 
 forth to be frequented and used, as well of the elder people 
 as also of the youth for their common and ordinary prayers," 
 as is in the injunction of Henry VIII., prefixed to that of 
 his in the year 1546. 
 
 T Of such ceremonies as have had their beginning by the 
 
 ' Eliz. Injunc. 53. 
 
46 LAWS CONCERNING DIVINE SERVICE. 
 
 CHAP, institution, of man.] Amongst the many exceptions to 
 
 ' which this very venerable piece of piety and antiquity hath 
 
 been exposed, the first in order gives a countercheck to 
 ceremonies of human institution ; for told we are, that " the 
 common protestant tenet was always, that it is reprovable 
 to add unto Christ's intention, new-found rites and fantasies 
 of men'," which being so positively delivered by such a man 
 of abihties as Dr. Amesius, were enough to stagger any one 
 whose curiosity leads him not to further search; but when 
 the stream of those tenets, and practice elicited from them, 
 shall appear upon strict examination to be carried with a 
 tide clean contrary, certainly nothing but shame can justly 
 attend so bold, so confident, and withal so groundless and 
 false an assertion. Nothing assuredly can be more demon- 
 strative of the protestant tenets, than the Confession of their 
 several Churches. That of Helvetia" first, " Churches have 
 always used their liberty in rites, as being things indifferent, 
 which we also do at this day." That of Bohemia'', " Human 
 traditions and ceremonies, brought in by a good custom, are 
 with an uniform consent to be retained in the ecclesiastical 
 assemblies of Christian people, at the common service of 
 God." The Gallicany, " Every place may have their peculiar 
 constitutions, as it shall seem convenient for them." The 
 Belgic^, "We receive those laws as are fit either to cherish or 28 
 maintain concord, or to keep us in the obedience of God." 
 That of Ausburg^, " Ecclesiastical rites which are ordained by 
 man's authority, and tend to quietness and good order in the 
 Church, are to be observed." That of Saxony'', " For order 
 sake, there must be some decent and seemly ceremonies." 
 That of Sweveland'^, " Such traditions of men as agree with 
 
 ' Manuduction to the fresh suit ' Act. 32. [Illud solum suscipimus 
 
 against Ceremonies, p. 12. quod ad conservaiidam et alendam 
 
 " Cap. 27. [Semper vero Ecclesise concordiam atque unitatem, omuesque 
 
 in hujusmodi ritibus sicut mediis usae in Dei obedientia retinendos, idoneum 
 
 sunt libertate.] est.] 
 
 ^ Cap. 15. [De traditionibus huma- ■ Act. 15. [Ritus ecclesiasticos qui 
 
 nis, constitutionibus, consuetudineque sunt humana auctoritate instituti ser- 
 
 bona introductis ritibus — in ccetibus vandos esse doceiit, qui sine peccato 
 
 Ecclesiasticis populi Christiani, apud servari possunt, et ad tvanquillitatem 
 
 communem divinum cultum, concordi et bonum ordinem in Ecclesia con- 
 
 consensu retinenda sunt.] ducunt.] 
 
 y Act. 32. [Quaedam singulis locis b Act. 20. [Esse ritus aliquos hones- 
 
 peculiaria sint instituta prout commo- tos ordinis causa oportet.] 
 
 dum visum fuevit.] " Act. H. [Traditiones qua» cum 
 
LAWS CONCERNING DIVINE SERVICE. 47 
 
 the Scriptures, and were ordained for good manners and CHAP, 
 
 the profit of men, are worthily to be accounted rather of God '■ — 
 
 than of man." These were the tenets they pubhcly owned, 
 nor did they act different from what they thought, ordaining 
 churches, pulpits, prayers before and after sermon, adminis- 
 tering the Sacraments in churches, delivering the Commu- 
 nion in the forenoons to women, baptizing infants, and 
 several other things, not one whereof were dii-ectly com- 
 manded by either Christ or His Apostles. 
 V Let all things be done among you (saith St. Paul) in a 
 seemly and due m-der.] The Apostles having their full stock 
 of employment, and a great task set them, viz., the planting 
 of the Gospel and conversion of souls, had little leisure to 
 intend the ordaining of holy-days, or external rites, the acci- 
 dents of public worship ; besides, prescient and foreknowing 
 they were that several emergencies of occasions, differences 
 of climates, various dispositions of ages, would not admit one 
 general uniform order. Nevertheless, that the Church might 
 have somewhat of direction in such concernments, some rules 
 of universal observation, and of express relation to Church 
 meetings and assemblies, the Apostle St. Paul prescribed all 
 within the provision of one chapter, that of 1 Cor. xiv., whereof 
 these here mentioned are the close, irdvTa eucr^iyyttoz/ct)?, koX 
 Kara rd^iv jtvecrOco. " Let all things be done decently, and 
 according to appointment." First, evayrjixovcu'i, that is, ob- 
 serving the due and proper scheme and figure that the action 
 requireth, as kneeling at prayer, and confession of sins, stand- 
 ing when we glorify God, or profess our Christian faith, &c. 
 Secondly, Kara rd^iv, i. e. '' according to the orders and 
 injunctions of the superiors,'' or governors of the Church, 
 for they err which think the appointment of this order apper- 
 taineth to private men : herein the doctrine of our Church in 
 this paragraph is highly commendable, interdicting all per- 
 sons not lawfully called, that is, not publicly authorized, Trom 
 attempting any thing by way of appointing or altering the 
 orders of the Church. True it is, subjects not only may, but 
 must question the orders of their superiors inforo conscientice, 
 " in the courts of their own consciences," but then_ withal they 
 
 Scriptura consonant, et ad bonos mores divinae potius quam humanae merito 
 utilitatemque hominum instructs sunt, habeantur.] Harmonia Confess. Fid. 
 
48 LAWS CONCERNING DIVINE SERVICE. 
 
 CHAP, must state the question aright, not whether they be incon- 
 
 '■ venient, scandalous, over-numerous, in edifying, or so; but 
 
 whether they be elemented of things in their own nature 
 indifferent ; if they be directly evil, away with them, they 
 must not be obeyed ; if but collaterally evil'^, Reum regem 
 facit iniguitas imperandi, innocentem subditum ordo serviendi, 
 i. e. " The sinfulness of the command finds the king guilty, 
 whilst the order of obeying acquits the subject." Unless 
 this rule of uniform order be punctually observed, we must 
 never expect any thing of decency in God's Church, and 
 therefore the Apostle hath very well sent abroad his evcrx'lf^o- 
 voot;, cum custode, "with his keeper," Kara rd^iv, " according to 
 appointment :" something must be appointed, before decency 
 can be looked for. Should one enter the church at the cele- 
 brating of the blessed Eucharist, and behold here some pros- 
 trate on their knees, there others sitting with their hats on, 
 here some lolling all at length, there others standing up, were 
 it possible for him, if well in his wits, to imagine this is 
 decency, in an action of such import ? even common sense 
 is able to inform him otherwise, and that one uniform esta- 
 blishment is absolutely necessary to preserve due decorum. 
 
 But it ma^ be objected that my superior may enjoin me 
 such a law as my conscience tells me is scandalous to my 
 brother, not convenient, not edifying, &c., what shall I do in 
 this condition? if I conform, I sin against my conscience, 
 Rom. xiv. 23; if I do not, I sin against his authority. 
 Answer, that text of Rom. xiv. 23. hath only reference to 29 
 things not only indifferent in their own nature, but left free 
 from any superior command interposing, and therefore the 
 text is not ad idem : for though such laws may be of things 
 indifferent, yet being commanded by just authority, the in- 
 difference by that command determineth, and they become 
 necessary. 
 
 And whereas in this our time, ^c.J In this paragraph our w 
 Church doth not suppose, but state the case as it really was. 
 In the beginning of the Reformation many thousands, be- 
 sides what were already converted, were then well-disposed, 
 and advancing towards the entertainment of the Gospel light, 
 who yet, notwithstanding, stood well affected to their ancient 
 
 '' Augustine. 
 
LAWS CONCERNING DIVINE SERVICE. 49 
 
 ceremonies, to which loath they were to bid an eternal adieu. CHAP. 
 
 On the other side, some whose passion for reformation had 
 no other bounds than no communion with the Church of 
 Rome, no, not in those things whose use was harmless and 
 innocent, would not endure to hear of any thing less than a 
 total rout given to the whole public worship of that Church. 
 Our godly Reformers standing erect in a discreet neutrality, 
 not siding with either's passions, fixed themselves upon a 
 serious view of such things as the Church of Rome had of 
 most ancient extraction, and which were tractable to more 
 
 . pious uses : of these, severed from the dross they had con- 
 tracted, they compiled this excellent model of our liturgy, in 
 so moderate and well-tempered a mode, as neither part had 
 just cause to think themselves aggrieved. 
 
 X By some notable and special signification.} They who are 
 by the force of reason beaten from their first fort, viz. that 
 man hath no power to institute external rites accidental to 
 public worship ; their next refuge is, to the objection " that 
 human significant ceremonies in God's worship are disagree- 
 able to Christian liberty, and unlawful :" and upon the stress 
 of this position, the cross in baptism and surplice go to 
 wreck. Before I undertake to answer this objection, and the 
 authority upon which it is grounded, I must crave leave to 
 lay open the partiality of the objectors. The ancient authors 
 of the admonition to the parliament, defend their sitting 
 posture at the Communion by the very same doctrine of sig- 
 nification, saying, "it betokeneth rest, and full accomplish- 
 ment of legal ceremonies in Christ;^" and the author of 
 Altar e Damascenum^ appro veth the same opiuion cited out of 
 Johannes Alasco, Sessio commendatw per significationem 
 mysterii nempe requiei nostra in Christo : i. e. " Session or 
 sitting is commended for the mysterious signification it hath, 
 that is, of our rest in Christ." It is not very credible that 
 this doctrine of the adversaries of our liturgy should pass 
 unobserved to the former of this objection, and if it did not 
 we must be bold to tell him he should have done well to 
 have begun his reformation at home, with those of his own 
 persuasion. But let us examine the foundation of this ob- 
 
 ' Page 750. 4to. 1623. [The author was David Calderwood, alias Ed, 
 Didoclavius.] 
 
 l'estrange. f. 
 
 I. 
 
50 LAWS CONCERNING DIVINE SERVICE. 
 
 CHAP, jection, and this is derived from those words of Isaiah, urged 
 
 by our Saviour against the Pharisees, " In vain ye worship Me, 
 
 teaching for doctrines the traditions of men," Matt. xv. 9; 
 where first it wiU be difficult to prove that this was a signi- 
 ficant ceremony, the Pharisees standing upon the outward 
 custom, without the least hint of signification. Again, if it 
 were a significant rite, here is a non constat of any reproof re- 
 lating to it as significant, but that they stood more upon it 
 than upon the precepts of God ; that being of a civil relation, 
 they urged it as out of an opinion of holiness, and as an 
 essential part of religion, in which respects those ceremonies 
 of the cross and surplice were never by us entertained or de- 
 fended. And if all significant ceremonies are unlawful, what 
 1 Thess. 5. shall we think of that holy kiss mentioned in the holy Scrip- 
 ture, used at the Eucharist in the primitive Church, which 
 Zanchy tells us was ad significandam veram et Christianam 
 amicitiarn ac fraternitatem, i. e. " to signify true and Chris- 
 tian friendship and brotherhood.^^ Yet Zanchy passeth not 
 the least note of reproof upon it. 
 
 By the superstitious blindness, ^c.J Superstition is usually Y 
 defined to be " a will-worship more than God commanded ;" 
 with submission to others, I conceive the word defines the 30 
 thing by grammatical analysis, and resolving of the composi- 
 tion ; and that it is a standing too much upon a thing, and 
 more than the nature of it requireth : to describe it larger, it 
 is the doing or omitting of any thing out of a supposition of 
 some holiness or pollution resident in it more than is. So 
 that supposition is both positive and negative ; positive, " ye 
 observe days, and months, and times, and years," Gal. iv. 10 ; 
 negative, "touch not, taste not, handle not," Col. ii. 21. 
 And so I may say of those expressions, Be not signed with 
 the cross, kneel not at the Sacrament ; for the placing of 
 religion, abstaining from such things of their own nature in- 
 different, is situated under the same parallel of superstition 
 with the papists, who observe them as meritorious. 
 
 Some of the old ceremonies be retained still.'] Some, not z 
 all ; some of the old ceremonies, not of those late innova- 
 tions of the Church of Rome, but of those ceremonies which 
 antedate the popish Mass hundreds of years. It is a very 
 pitiful one, that trite and false objection " that our liturgy 
 
LAWS CONCERNING DIVINE SERVICE. 51 
 
 hath its rise and original from the Mass-book;" ask why? chap. 
 because, say they, all that is in our Hturgy is in the Mass- —^ — 
 book : directly false. The beginning of morning prayer 
 sentences, exhortation, confession, absolution, all to the 
 Lord's Prayer, several collects in the litany, the rehearsal of 
 the decalogue, and divers collects belonging to the Commu- 
 nion Service, are nowhere to be found, either in the Mass- 
 book or any other popish service. So the all is false. But 
 admit all our liturgy were to be found in the Mass-book, 
 that is no evidence it hath its original from thence; not only 
 the Lord's Prayer, and Book of Psalms, but the greatest and 
 most edifying part of canonical Scripture is there to be 
 found, as well as our liturgy; why do we not therefore 
 ascribe its original to the Mass-book, and upon that very 
 score renounce it ? Nay, if our book was a compliance with 
 the papists, as the late assembly have urged against it, 
 assuredly it ill sorted with the prudence of such divines, to 
 present the world with their own establishment under a title 
 borrowed expressly from the papists, their Directory'' being 
 the same, both name and thing, with the Directorium Sacer- 
 dotum, in the Romish Church. 
 A Such shall have no just cause with the ceremonies received 
 to be offendedJ] Another great exception against our liturgy, 
 is the scandal it hath given to many. That some have taken 
 offence thereat there is no dispute, it shall be granted ; that 
 they have taken it justly, and upon due consideration, we 
 deny against all opponents. Nor is scandal alone sufficient 
 of itself to cause abolition. Quamvis quod obtruditur scan- 
 dalum asserat, quia tamen verbo Dei per se non repugnat, con- 
 cedi potest s, saith the great legislator of the other side : 
 " Although that which is enjoined doth bring some scandal 
 with it, yet if it be not of itself against the word of God, it 
 may be yielded to." Agreeable to Calvin's doctrine, Geneva 
 acteth. Nous scavons quelle occasion de scandal plusieurs ont 
 pris du changement que nous avons fait en cest une droit : 
 " We know well enough that many have taken occasion of 
 scandal at the changes we have made in this subject:" so she 
 in her rubric before the Communion. And fully persuaded I 
 am, the abolishers of the liturgy of this Church cannot but 
 
 ' For it is but a kind of rubric. « Calvin, Epist. p. 341. 
 
 E 2 
 
52 LAWS CONCERNING DIVINE SERVICE. 
 
 CHAP, have the same sense of many scandalized by the change of 
 
 '■ — the liturgy to a directory. I must profess myself of those 
 
 many to be one : upon a solemn day summoned we are by a 
 bell to church, thither we come, what to do ? to offer up our 
 prayers and praises in the congregation ? it may be, and it 
 may not be so : for such prayers may scarce be reputed ours, 
 wljereof as we know not a syllable beforehand what they are, 
 so when they are uttered we often hear but little, understand 
 less, and in our judgments consent to least of all : told we 
 are by considerable persons engaged in this change, that the 
 imposition of set forms was introduced into the primitive 
 Church, as a defensive'' " against the Arian and Pelagian 
 heretics, which did convey their poison in their set forms of 
 prayers and hymns :" if so, never times required the practice 
 of set prayers upon that consideration more than these, never 31 
 was the poison of heterodox opinions more ingredient into 
 the public prayers of the Church than now, where one decries 
 the deity of Christ and His mediatorship, by making no ap- 
 plications to Him, nor to God by Him. Another sets him 
 up too high by omitting of confessions of sins as impertinent 
 in those who axe planted into Christ, and being so, as he con- 
 ceiveth sin not at all ; if nothing of unsound belief be uttered, 
 yet how frequent is the venting of several passions upon the 
 private interest of men's factious engagements, even so far, 
 as many have preferred their petitions to God for the de- 
 struction of the very presbyterian government, whereof Mr. 
 Edwards giveth several instances'. "Who cannot justly be 
 offended at such miscarriages in so holy a duty ? 
 
 Far be it from me to charge the generality of our new 
 ministry with these blemishes : confess I must and will, 
 many, very many of them, are excellently qualified and en- 
 dowed with gifts proper for this sacred duty, and do exercise 
 those gifts to the great edification of their congregations ; 
 but in the mean time, if such miscarriages have actually 
 happened already, or may so hereafter, through the violent 
 passions of other men misprincipled, may it not justly be judged 
 
 1> Smectymnuus, 1641. [This title is comen, Will. Spurstow.] 
 
 formed of the initial letters of the ' Gangren, Part i. p. 40. ["An Inde- 
 
 names of the joint authors of the book pendent minister prayed that the Pres- 
 
 referred to : Steph. Marshall, Edm. bytery might he removed, and God's 
 
 Calamy, Thos. Young, Matthew New- kingdom be set up. "] 
 
LAWS CONCEttNING DIVINE SERVICE. 53 
 
 a matter of scandal and offence, to such as have a due value CHAP. 
 
 for that holy ordinance, and consequently may not those '■ — 
 
 worthier men be conceived guilty of the crime, through 
 whose misprovidence these errors have come to pass ? How 
 much better were an amicable compliance on both sides, by 
 prescribing set forms for the desk, and allowing conceived 
 prayer for the pulpit, so that neither may possess and engross 
 the whole service to itself, but share and divide it by a 
 friendly agreement : until such an award shall be made by 
 those who assume the power of arbitration in this affair, 
 slender hopes have I to see much of either order or edifica- 
 tion in the service of our Church. 
 
CHAP. 
 II. 
 
 54 OF HOLY DAYS. 
 
 THE TABLE AND CALENDAR EXPRESSING THE 33 
 
 PSALMS AND LESSONS 
 
 TO BE SAID AT MOKNISG AND EVENING PBATEB THBOBGHOUT THE TEAH, 
 EXCEPT CERTAIN PKOPEE TEASTS, AS THE BDLES FOLLOWING MOKE 
 PLAINLY DECLABE. 
 
 The Order how the Psalter is appointed to be read. 
 
 CHAPTER II. 
 Common Prayer. Scotch Liturgy. 
 
 The Psalter shall be read The Psalter shall be read a 
 
 through once eveiy month, through once every month, save 
 
 And because that some February, and in that month 
 
 months be longer than some so far as the Psalms are ap- 
 
 other be, it is thought good pointed for twenty-eight or 
 
 to make them even by this twenty-nine days in the leap- 
 
 means. year. 
 
 To every month shall be appointed (as concerning this 
 purpose) just thirty days. 
 
 And because January and March hath one day above the 
 said number, and February, which is placed between them 
 both, hath only twenty-eight days, February shall borrow of 
 either of the months of January and March one day : and so 
 the Psalter which shall be read in February must begin 
 at the last day of January and end the first day of March. 
 
 And whereas [Scotch Liturgy, " many months have," &c.] 
 May, July, August, October, and December, have thirty- 
 one days apiece, it is ordered that the same Psalms shall be 
 read the last day of the said months which were read the 
 day before, so that the Psalter may begin again the first day 
 of the next months ensuing. 
 Omitted in Now to know what Psalms shall be read every day, look 
 sers'ice"''^'' in the Calendar the number that is appointed for the Psalms, 
 book. and then find the same number in this table, and upon that 
 number shall you see what Psalms shaU be said at morning 
 and evening prayer. 
 
OP HOLY DAYS. 
 
 55 
 
 And where the 119th Psalm is divided into twenty -two 
 portionSj and is over-long to be read at one time^ it is so 
 ordered^ that at one time shall not be read above four or 
 five of the said portions, as you shall perceive to be noted in 
 this table following. 
 
 And here is also to be noted that in this table, and in all 
 other parts of the service where any Psalms are appointed, 
 the number is expressed after the great English Bible, which, 
 from the 9th Psalm unto the 148th Psalm, following the 
 division of the Hebrews, doth vary in numbers from the 
 common Latin translation. 
 
 CHAP. 
 II. 
 
 34. 
 
 THE TABLE FOB THE ORDER OF THE PSALMS 
 
 TO BE SAID 
 
 AT MORNING AND EVENING PRAYER. 
 
 Days of the 
 Month. 
 
 Psalms for Morning Prayer. 
 
 Psalms for Evening Prayer. 
 
 f 
 
 i. If. iii. iiii. S 
 
 bf. bll. biti 
 
 
 ii 
 
 ii. X. xt 
 
 xii. xiii. xiiii 
 
 
 lit 
 
 xb. xSi. xbii 
 
 xbiii 
 
 
 itH 
 
 xix. XX. xxi 
 
 xxii. xxiii 
 
 
 t) 
 
 xxiifi. xxb. xxbl 
 
 xxbiL xxbiii. xxfx 
 
 
 M 
 
 XXX. XXIt 
 
 xxxii. xxxiii. xxxiiii 
 
 
 hti 
 
 ixxb. xxxbt 
 
 xxxbii 
 
 
 liiii 
 
 xiibiii. xixfx. xl 
 
 xli. xlii. xiiii 
 
 
 tt 
 
 xliiti. xlb. xlbt 
 
 xlbii. xlbiii. xlix 
 
 
 X 
 
 I. U. Hi 
 
 Iiii. liiii. lb 
 
 
 xi 
 
 Ibi. Ibii. Ibiii 
 
 Hx. Ix. Ixi 
 
 
 xu 
 
 Ixii. Ixiii. [xiiii 
 
 lib. Iibi. Ixbii 
 
 
 itfi 
 
 Ixbiii. 
 
 Ixix. Ixx 
 
 
 riiit 
 
 Ixxi. Ixxii 
 
 Ixxiil. Ixxiiil 
 
 
 xi> 
 
 Ixxb. Ixibi. Ixxbii 
 
 Ixibiii 
 
 
 i6i 
 
 Ixxix. Ixxx. Ixiii 
 
 Ixixii. Ixxiiii. Ixxxiiii. Ixxxb 
 
 
 xbii 
 
 Ixxibi. Iixxbii. Ixxxbiii 
 
 Ixxxix 
 
 
 xatii 
 
 xc. xti. xtii 
 
 xciii. xciiii 
 
 
 xfjc 
 
 xcb. xcbf. xtbil 
 
 icbiii. xcix. c. ci. 
 
 
 XX 
 
 tii. tifi 
 
 ciiii 
 
 
 xxf 
 
 cb 
 
 tbi 
 
 
 xiti 
 
 tbii 
 
 tbiil. cix 
 
 
 xxiii 
 
 ex. txi. txii. cxiii 
 
 txiiii. txb 
 
 
 xittii 
 
 txbl. cxbif. txbiii 
 
 cxix. 3ttBe iiii 
 
 
 XX6 
 
 JuUeb 
 
 3une iiii 
 
 
 xxbi 
 
 JuUeb 
 
 31uBe iiii 
 
 
 xxbit 
 
 cxx. txxt. txxii. cxxiii. cxxiiit. nxb 
 
 txxbi- cxxbii. cxibiii. cxxix. txxx. 
 
 cxxxi 
 
 xxbiii 
 
 txxxii. cxxxiii. tixxiiii. txxxb 
 
 cxxxbL txxxbii. cxxxbiii 
 
 
 ixtx 
 
 cxxxix. cxI. txli 
 
 txlif. cxiiii 
 
 
 XXX 
 
 txliiii. txlS. cxlbl 
 
 tilbii. ttlbiii. txKx. tl 
 
 
56 or HOLY DAYS. 
 
 CHAP. 
 
 "• THE ORDER HOW THE REST OF THE HOLY SCRIPTURE, 35 
 BESIDE THE PSALTER, IS APPOINTED TO BE READ. 
 
 The Old Testament is appointed for the first lessons at 
 morning and evening prayer, and shall be read through 
 every year once, except certain books and chapters which be B 
 least edifying, and might be best spared, and therefore be 
 left unread. 
 
 The New Testament is appointed for the second lessons 
 at morning and evening prayer, and shall be read over 
 orderly every year thrice, beside the epistles and gospels, 
 except the Apocalypse, out of the which there be only cer- 
 tain lessons appointed upon divers proper feasts. 
 
 And to know what lessons shall be read every day, find 
 
 the day of the month in the calendar following, and there 
 
 ve shall perceive the books and chapters that shall be read 
 
 for the lessons both at morning and evening prayer. 
 
 The word And here is to be noted, that whensoever there be any 
 
 OTnitted'm proper psalms or lessons appointed for the Sundays, or for 
 
 the two any feast, moveable or unmoveable, then the psalms and 
 
 hturgies of "^ ^ ^ ^ 
 
 Edw. VI. lessons appointed in the calendar shall be omitted for that 
 time. 
 
 Ye must note also, that the collect, epistle, and gospel, 
 appointed for the Sunday, shall serve all the week after, 
 except there fall some feast that hath his proper lesson. 
 
 Common Prayer. 1 and 2 B. of Edw. VI. 
 
 ^Vhen the years of our Lord TTiis is also to be noted con- 
 
 may be divided into four even cerninff the leap year, that the 
 
 parts, which is every fourth tiventy-fifth day of February, 
 
 year, then the Sunday letter which, in leap year, is counted 
 
 leapeth, and that year the for two days, alter neither 
 
 psalms and lessons, which psalm nor lesson, but the same 
 
 serve for the twenty-third day psalms and lessons which be 
 
 of February, shall be read said the first day shall also 
 
 again the day following, ex- serve for the second. 
 cept it be Sunday, which hath 
 proper lessons of the Old 
 Testament appointed in the 
 table serving for that purpose. 
 
OF HOLY DAYS. 57 
 
 Also, wheresoever the beginning of any lesson, epistle, or chap. 
 
 gospel, is not expressed, there ye must begin at the begin ^^' — 
 
 ning of the chapter. paragraphs 
 
 And wheresoever is' not expressed how far shall be read, f^''^^^ "^ 
 there shall you read to the end of the chapter. Edw. vi., 
 
 Item. So oft as the first chapter of St. Matthew is read last omit- 
 either for lesson or gospel, ye shall begin the same at '2tj^e '*' "^ 
 btrtj^ of ^egus ©firist toas on tfitg totse, &:c. And the 
 third chapter of St. Luke's Gospel shall be read unto, ^0 
 tfiat f^e toas supposed to ht tfie son of ^Jostp^. 
 
58 
 
 OF HOLY DAYS. 
 
 PEOPER LESSONS TO BE READ FOR THE FIRST 
 
 LESSONS, 
 
 BOTH AT MORNING AND EVENING PRiTEB, ON THE SUNrAYS THBOnGHOUT THE 
 TEAR, AND FOR SOME ALSO THE SECOND LESSONS. 
 
 
 Mattens. 
 
 Evensong. 
 
 
 Mattens. 
 
 Evensong. 
 
 Sundays of 
 
 
 
 Sunday 
 
 
 
 Advent. 
 
 
 
 after Ascen- 
 sion Day. 
 
 Btut. xii. 
 
 Bent. xiii. 
 
 ^iltSs&t 
 
 lEsBi. i. 
 
 lEsat. ii. 
 
 
 
 
 ii 
 
 b 
 
 xiib 
 
 Whit Sun- 
 
 
 
 iii 
 
 xib 
 
 xibi 
 
 day. 
 
 
 
 iitt 
 
 rxi 
 
 xxxit 
 
 i 3!:tsson 
 
 Beut. xbi. 
 
 ffiisb. i. 
 
 Sundays 
 
 
 
 iiXcsson 
 
 mctsx. 
 
 ?ttts xix. 
 
 
 
 
 S^en Meter 
 opcncB \is 
 
 It fortuneB 
 
 AFTER 
 
 
 
 
 Inljen 'Spono 
 
 ^UtLla 1 AlAo. 
 
 
 
 
 mout?), Set. 
 
 toent to CDo= 
 
 W)t first 
 
 ixibii 
 
 ixxbiii 
 
 
 
 rint5,*ct.unto 
 
 ii 
 
 xli 
 
 xliii 
 
 
 
 after t^ese 
 tftings. 
 
 Sundays 
 
 
 
 Trinity Sun- 
 
 
 
 AFTER THE 
 
 
 
 day. 
 
 
 
 Epiphany. 
 
 
 
 i Xtsson 
 
 C&en. Ibiii. 
 
 Dosi^ua i. 
 
 ®fte first 
 
 xliiii 
 
 xlbi 
 
 ii Tesann 
 
 JWatti^. iii. 
 
 
 ii 
 
 Ii 
 
 Iiii 
 
 
 
 
 iii 
 
 lb 
 
 Ibi 
 
 Sundays 
 
 
 
 liU 
 
 Ibil 
 
 Ibiii 
 
 after 
 
 
 
 b 
 
 lit 
 
 Ixiiii 
 
 Trinity. 
 
 
 
 Septuages. 
 
 Sexagesima. 
 
 quinquages. 
 
 fficn. i. 
 iii 
 ix 
 
 ©en. ii. 
 bi 
 xii 
 
 ffl3^e first 
 ii 
 iii 
 
 Joshua X. 
 3(nBic. tb. 
 i Sing. ii. 
 
 3iosI).'xxiii. 
 StiBic. b. 
 i Sing. iif. 
 
 
 
 
 iiii 
 
 xii 
 
 xiii 
 
 Lent. 
 
 
 
 b 
 bt 
 
 lb 
 ii Sing. iii. 
 
 Ibi 
 ii Sing. iii. 
 
 i SunDag 
 
 Gen. lix. 
 
 ffitn. xxii 
 
 bii 
 
 ixii 
 
 xiiiit 
 
 ii 
 
 xxbii 
 
 xxiiiii 
 
 biii 
 
 iff Sing. Iiii. 
 
 til Sing. xbii. 
 
 iii 
 
 ixxix 
 
 ilii 
 
 ix 
 
 Ibiii 
 
 xix 
 
 iiii 
 
 xliii 
 
 xlb 
 
 X 
 
 xii 
 
 xxii 
 
 b 
 
 ■ffiioB. ul. 
 
 TExoa. b. 
 
 xi 
 
 iiii Sing. b. 
 
 iiii Sing. ix. 
 
 bi 
 
 ix 
 
 I 
 
 xii 
 
 X 
 
 xbii 
 
 
 
 
 xiii 
 
 xix 
 
 Xliii 
 
 Easter Day. 
 
 
 
 xiiii 
 
 3er. b. 
 
 3er. xxii. 
 
 i Tisson 
 
 •ffiioB. iii 
 
 ■ExoB. xiiii. 
 
 lb 
 
 ixxb 
 
 iiibf 
 
 ii ICtsson 
 
 IRom. bi. 
 
 ^ctsii. 
 
 Ibi 
 xbii 
 
 TE^A. ii. 
 Ibi 
 
 •ffijefe. xiiii. 
 Ibiii 
 
 Sundays 
 
 
 
 Ibiii 
 
 XX 
 
 iiitif 
 
 after 
 Easter. 
 
 
 
 xix 
 
 XX 
 
 Ban. iff. 
 3ocl if. 
 
 Ban. bf. 
 Miti)t. bf. 
 
 
 
 
 xxi 
 
 1§abafe. ff. 
 
 proberi. f. 
 
 Wie first 
 
 "Numb. xbi. 
 
 l^TumJ. xxii. 
 
 iitt 
 
 probers, fi. 
 
 iii 
 
 ii 
 
 iiiii 
 
 xxb 
 
 xxxiii 
 
 If 
 
 Iii 
 
 iii 
 
 Bcut. iiii. 
 
 Beut. b. 
 
 xxiiii 
 
 ifii 
 
 xiiii 
 
 iiii 
 
 bi 
 
 bit 
 
 ixb 
 
 xb 
 
 Ibi 
 
 b 
 
 biii 
 
 ix 
 
 xxbl 
 
 xbii 
 
 lii 
 
OF HOLY DAYS. 
 
 59 
 
 38 
 
 LESSONS PROPER FOR HOLY DAYS. 
 
 2 of Edw. 6. Proper Lessons "\ 
 
 for divers Feasts and Days I Scotch Lit. Lessons proper 
 at Morning and Evening j for some Holy-days. 
 
 Prayer. / 
 
 St. anUtelD. 
 
 S5t. Stiiomaa 
 
 For Morning. 
 ^tOlKtll. XX. 
 
 J&liiJltB ot 
 mixist. 
 i ICesson. 
 
 U lesson. 
 
 St. Stefien's 
 Baa. 
 i Wesson. 
 
 U ICesson. 
 
 St. So^n. 
 
 i Xesson. 
 
 i( ICesBon. 
 Ittnoctnts. 
 ( Xtsson. 
 
 CDtrtumdsioti. 
 t 
 
 xxUi. 
 
 Omitted in the 1 and 
 2 B. of Edw. 6. and 
 in the Scotch Lit. 
 
 Omitted in the 1 and 
 2 B. of Edw. 6. 
 
 it ICesson. 
 lEpif^ang. 
 ( 'Ecsson. 
 (t Xesaon. 
 
 CDonbetsion of 
 
 St. ^BUl. 
 
 i Tesson. 
 {i 3Ecsson. 
 
 Esai. ix. 
 
 1Eu6c it. unto 
 ■anB unto men 
 gooO=tritIl. 
 
 Pros. ixSiii. 
 
 ■acts Bi. «;: bii. 
 Stephen full 
 of fait^ ant) 
 poiser, &t. 
 unto ^nB 
 toljen foirtB 
 Stars, $cc. 
 
 lEcdts. b. 
 
 Bebelation i. 
 3icr. xxii. unto 
 JWortoSer 
 1 fjeatS 
 1£jl)taitn. 
 
 ffien. xbii. 
 
 Horn. ii. 
 
 lEsai. xL 
 Xnfte iii. unto 
 So ti)Bt i)e 
 tiias supjposeD 
 to be ii)t sbn 
 of Slasepi^. 
 
 aitisBom 6. 
 ■acts xxii 
 unto tfteg 
 i^tavB iiim. 
 
 For Evening. 
 ^tob. xxi. 
 
 xxiiti. 
 
 Esai. bii. fSiOO 
 spafee, Set. 
 ®itHS iii. 
 ®{)e feinBness 
 anB lobt, 8cc. 
 
 Omitted in the 1 and 
 2 B. of Edw. 6. 
 
 Omitted in the 1 and 
 2 B. of Edw. 6. and 
 Scotch Lit. 
 
 Omitted in the 1 and 
 2 B. of Edw. 6. 
 
 Omitted in the 1 and 
 2. B. of Edw. 6. 
 
 Scotch Lit. Exod. I. 
 
 lEccles. iiii. 
 
 ?lctsbii. ?lnB 
 to^en xl peats 
 toer« expittB, 
 tl)(te appcareB 
 unto JWoses, 
 
 8ct. unto 
 
 Stcp5)en full 
 of tf)« 1|oIb 
 
 ffiI)OSt, ««. 
 
 TEccUs. bi. 
 
 IReb. xxii. 
 aaisBom i. 
 
 Omitted in the 1 and 
 2 B. of Edw. 6. 
 
 Omitted in the 1 and 
 
 2 B. of 2 Edw. 6. 
 Scotch Lit. Wisd. 1, 
 
 JBeut. X. unto 
 rioiDlstacl,8cc, 
 ii. 
 
 lEsai. Ux. 
 Soijn ii. unto 
 •after tf)is ijt 
 totnt to ffia= 
 pernaum. 
 
 aaisB. bi. 
 "acts xxbi. 
 
 Omitted in the 1 and 
 2 B. of Edw. 6. 
 
 Scotch Lit. Jer. 
 unto ver. 18. 
 
 31. 
 
 Omitted in the 1 B. 
 of Edw. 6. Scotch 
 Lit. "Wisd. 2. 
 
60 
 
 OP HOLY DAYS. 
 
 
 For Morning. 
 
 
 For Evening. 
 
 
 ^niificat{an 
 of tl)c Firgin 
 
 WOsti. ix. 
 
 Omitted in the 1 and 
 
 aatiatJ. xii. 
 
 Omitted in the 1 and 
 
 JWatB. 
 
 
 2B. ofEdw. 6. 
 Scotch Lit. Wisd. 4. 
 
 
 2 B. of Edw. 6. and 
 Scotch Lit. 
 
 St. JWaftfifas. 
 
 misV. xix. 
 
 Omitted in the 1 and 
 2 B. Edw. 6. and in 
 the Scotch Lit 
 
 •EtclES. I. 
 
 Omitted in the 1 and 
 2 B.ofEdw. 6. and 
 Scotch Lit. 
 
 'Annunciation 
 
 
 
 
 
 of our XoOg. 
 
 TEuUs. iL 
 
 Omitted in the 1 and 
 2 B. of Edw. 6. 
 
 TEcelts. iii. 
 
 Omitted in the 1 and 
 2 B. of Edw. 6. 
 
 aSteSncsJiaB 
 
 ©ate liiL 
 
 Omitted in the 1 B. of 
 
 ©see lib. 
 
 lB.ofEdw.6. Lam.l. 
 
 afote TEaster. 
 
 
 Edw.6.2B.ofEdw. 
 6. Osee 13. \i. 
 
 
 omitted in the 2 B. 
 OfEdw. 6. 
 
 ai^ursliaB 6e= 
 
 Ban. ii. 
 
 I B. of Edw. 6. 
 
 3(ar. iiii. 
 
 1 B. of Edw. 6. Lam. 
 
 fore lEaster. 
 
 
 Lam. 2. 
 
 
 3. 
 
 fflooH JFriDSB. 
 
 Gen. xxii. 
 
 
 lEsai. Iiii. 
 
 
 ■ffiasttr ebcn. 
 
 Eacfta. ii. 
 
 1 B. of Edw. 6. Lam. 
 4. and 5. 
 
 ?EioB. lui. 
 
 Omitted in the 1 and 
 2 B. of Edw. 6. 
 
 JWontlaB In 
 
 
 
 
 
 lEasttr iatA. 
 
 
 
 
 
 i ICesson. 
 
 TErntt. ibL 
 
 Omitted in the 1 and 
 
 ■ffixoB. ibii. 
 
 Omitted in the 1 and 
 
 
 
 2 B. of Edw. 6. 
 
 9l«silL 
 
 2 B.ofEdw. 6. 
 
 it ICtsson. 
 
 JWaft irtiiL 
 
 
 
 
 SCueaUaB in 
 
 
 
 
 
 lEastct totcfc. 
 
 
 
 
 
 i Xesson. 
 
 ■ExoB. XX. 
 
 Omitted in the 1 and 
 2 B. of Edw. 6. 
 
 lEiolf. ixxit 
 
 Omitted in the 1 and 
 2B. ofEdw. 6. 
 
 ii'JCcsam. 
 
 lEu. Kiiii unto 
 UnB fteftoIB 
 tiuo of tpem. 
 
 
 i ffiot. xb. 
 
 
 
 
 
 
 St. JSlarfe. 
 
 lEcclGS. iiii. 
 
 Omitted in the 1 and 
 2 B. of Edw. 6. 
 
 lEttles. b. 
 
 Omitted in the 1 and 
 2 B. of Edw. 6. 
 
 f flilip an* 
 
 3Ettlt8. bii. 
 
 Omitted in the 1 and 
 
 lEcclts. ix. 
 
 Omitted in the 1 and 
 
 
 2 B. of Edw. 6. 
 
 
 2 B.ofEdw. 6. 
 
 ii lEcsson. 
 
 
 1 B. of Edw. 6. Acts 
 8. unto When the 
 Apostles. 
 
 
 
 •astensionUag. 
 
 JStttt. X. 
 
 Omitted in the 1 and 
 
 tiiiltins^ii. 
 
 Omitted in the 1 and 
 
 ii ^Cesson. 
 
 
 2 B. of Edw. 6. 
 1 and 2 of Edw. 6. 
 Joh. 6. 
 
 
 2 B. of Edw. 6. 
 1 and 2 B. ofEdw. 6. 
 Ephes. 4. 
 
 JSlonlraB in 
 
 
 
 
 
 aiabitsnn= 
 
 tDCcl. 
 
 
 
 
 
 I ICtsgon. 
 
 ffitn. li. unto 
 
 Omitted in the 1 and 
 
 ■Numb. xi. 
 
 Omitted in the 1 and 
 
 
 ®^esc arc tfie 
 
 2 B. of Edw. 6. 
 
 Gatf)£r unto 
 
 2 B. of Edw. 6. 
 
 
 ^rations of 
 
 
 me, unto 
 
 
 
 Sent. 
 
 
 JSlosts ana 
 tijtiaBtrs 
 
 
 
 
 
 
 
 
 
 rftnrntB. 
 
 
 ii ICiastm. 
 
 I eCot. liL 
 
 Omitted in the 1 and 
 2 B. of Edw. 6. 
 
 
 
 SCuesftrap in 
 
 i Sings lii. 
 
 Omitted in the 1 and 
 
 BntL XXX. 
 
 Omitted in the 1 and 
 
 ai!Wbitsun= 
 
 ftomberse 18 
 
 2 B. of Edw. 6. 
 
 
 2 B.ofEdw. 6. 
 
 toerfi. 
 
 to t^e cnO. 
 
 
 
 
 St. 33ainaiie. 
 
 
 
 
 
 ilCesaon. 
 
 ■ffitcles. X. 
 
 Omitted in the 1 B. 
 of Edw. 6. 
 
 ISccIts. xii. 
 
 Omitted in the 1 and 
 2 B. of Edw. 6. 
 
 ii Xemm. 
 
 '9cti3 xiiii. 
 
 
 ^ICtS lb. unto 
 
 •aft« certain 
 traps. 
 
 
OF HOLY DAYS. 
 
 61 
 
 ttet. 
 ( Icisson. 
 it HUsson. 
 
 St. peter. 
 I 3E«sson. 
 
 tt lEcsson. 
 St. Santts. 
 
 St. ?8atti)oIo= 
 
 mtiD. 
 St.JWattlicto. 
 
 StiWirfiael. 
 Stlttfee. 
 
 Simon anlj 
 StiUe. 
 
 ■M Sainta. 
 i 3Ees»on. 
 
 ii 'JCegson. 
 
 For Morning. 
 
 JWalatiji iii. 
 j]Watt.iii.(D.) 
 
 ■ffictles. xi). 
 
 -Sets iii. 
 lEccles. xxi. 
 
 lEccIes. xxb. 
 lEctUs. xxxb. 
 TEccIes. xxxix. 
 
 ■EctUs. Ii. 
 
 3o6 xxib. xxb. 
 
 Omitted in the 1 and 
 2 B. of Edw. 6. and 
 in tlie Scotch Lit. 
 
 For Evening. 
 
 JWialaci&l iti, 
 jlttatt.ii6.unto 
 Cfflijen Stsus 
 i^tatD. 
 
 fficclea. xix. 
 
 Omitted in the I and 
 2 B. of Edw. 6. and 
 in tlie Scotch Lit. 
 
 Omitted in the 1 and 
 2 B. of Edw. 6. 
 
 Omitted in the 1 and 
 2 B. of Edw. 6. 
 
 Omitted in the 1 and 
 2 B. of Edw. 6. and 
 in the Scotch Lit, 
 
 Omitted in the 1 and 
 2 B. ofEdw. e.and 
 in the Scotch Lit. 
 
 Omitted in the 1 and 
 2 B. of Edw. e.and 
 in the Scotch Lit. 
 
 ■acta iiii. 
 CBctlcs. iiii. 
 
 Miaa. ii. unto 
 Blesaett is 
 ratijer tiie 
 IBatrcn. 
 I^e6. li. xii. 
 Saints be 
 jFait^, unto 3Ef 
 Be enlruK. 
 
 CEiclts. xrix. 
 (Salts, xxxijiii. 
 (SccUs. x\ib. 
 
 li. 
 
 Sob xHi. 
 
 Omitted in the 1 and 
 2 B. of Edw. 6. and 
 in the Scotch Lit. 
 
 Omitted in the 1 and 
 
 2 B. of Edw. 6. and 
 
 in the Scotch Lit. 
 Omitted in the 1 and 
 
 2 B. of Edw. 6. 
 Omitted in the 1 and 
 
 2 B. of Edw. 6. 
 Omitted in the 1 and 
 
 2 B. of Edw. 6. and 
 
 in the Scotch Lit. 
 Omitted in the 1 and 
 
 2 B. of Edw. 6. and 
 
 Scotch Lit. 
 Omitted in the 1 and 
 
 2 B. of Edw. 6. and 
 
 Scotch Lit. 
 
 aaisD. 6. unto 
 1|is jealousg. 
 
 :. xix. unto 
 aria 1 sain an 
 angel stanlr. 
 
 Christmas 
 
 DAY. 
 
 Eastek-day. 
 
 PROPER PSALMS ON CERTAIN DAYS. 
 
 Mattens. Evensong. Mattens. Evensong. 
 
 fxlx. 
 . { xlb. 
 Uxxxb. 
 
 ii. 
 
 IblL 
 
 cii. 
 
 Ixxxix. 
 
 ex. 
 
 txxxii. 
 
 txiii. 
 cxiiii. 
 txbiii. 
 
 Ascension 
 
 DAY. 
 
 Whit-Sun- 
 day. 
 
 biii. 
 
 xb. 
 
 xxi. 
 
 xlb. 
 Ixbil. 
 
 xiiii. 
 Ixbiii. 
 tbiii. 
 
 tiiii. 
 txlb. 
 
63 
 
 or HOLY DAYS. 
 
 TO FIND EASTER FOR EVER. 
 
 5J 
 
 St 
 
 ^g 
 
 •n 
 
 % 
 
 a; 
 
 m 
 
 % 
 
 £ 
 
 ffi 
 
 t 
 
 Upril Ix 
 
 I 
 
 xi 
 
 xii 
 
 bi 
 
 bii 
 
 biii 
 
 ii 
 
 JWattf) xibi 
 
 xxbii 
 
 xxbiii 
 
 xxix 
 
 III 
 
 XXXi 
 
 ^pril i 
 
 (ii 
 
 ■aprilxbi 
 
 xbii 
 
 xbiii 
 
 xix 
 
 II 
 
 xiiii 
 
 lb 
 
 t«i 
 
 •aptil ix 
 
 iii 
 
 iiii 
 
 b 
 
 bi 
 
 bii 
 
 biii 
 
 i) 
 
 JWatd^ xxbi 
 
 xxbii 
 
 xxbiii 
 
 xxix 
 
 xxiiii 
 
 xxiiii 
 
 lib 
 
 6i 
 
 ?lpril )iDi 
 
 xbii 
 
 xi 
 
 xii 
 
 xiii 
 
 xiiii 
 
 xb 
 
 t)« 
 
 aptil ii 
 
 iii 
 
 iiii 
 
 b 
 
 bi 
 
 JWattfi mi 
 
 mpril i 
 
 i)tii 
 
 •aptil wlli 
 
 xxib 
 
 xxb 
 
 xix 
 
 XX 
 
 Hi 
 
 rxit 
 
 (I 
 
 Uptil ix 
 
 X 
 
 Ii 
 
 xii 
 
 Iiii 
 
 liiii 
 
 biii 
 
 X 
 
 Uprll ii 
 
 iii 
 
 JWatc?) xxbiii 
 
 xxix 
 
 III 
 
 xxxi 
 
 ?lpriU 
 
 xi 
 
 ■april xbi 
 
 xbii 
 
 xbiii 
 
 xii 
 
 XI 
 
 ixi 
 
 xxii 
 
 lU 
 
 -aptil xi 
 
 X 
 
 xi 
 
 b 
 
 bi 
 
 bii 
 
 biii 
 
 mi 
 
 JWatti) xibi 
 
 xibii 
 
 xxbiii 
 
 xxix 
 
 III 
 
 xxxi 
 
 lib 
 
 xiiii 
 
 "april xbi 
 
 itii 
 
 xbiii 
 
 xix 
 
 xiii 
 
 liiii 
 
 lb 
 
 xii 
 
 april 11 
 
 iii 
 
 iiii 
 
 b 
 
 bi 
 
 bii 
 
 biii 
 
 xbi 
 
 JWattf) xibi 
 
 xxbi 
 
 xxbiii 
 
 xxii 
 
 xxiii 
 
 xxiiii 
 
 ixb 
 
 xM 
 
 ■aptil xbi 
 
 X 
 
 xi 
 
 xii 
 
 xiii 
 
 xiiii 
 
 lb 
 
 xm 
 
 KptU ii 
 
 iii 
 
 iiii 
 
 b 
 
 JWartl) XXI 
 
 xxxi 
 
 aprili 
 
 xlx 
 
 ■april xxiii 
 
 xbiii 
 
 xxiiii 
 
 xix 
 
 XI 
 
 xii 
 
 Iiii 
 
 When ye have found the Sunday letter in the uppermost line, guide your eye downward 
 from the same, till ye come right over against the prime, aud there is shewed both 
 what month, and what day of the month, Easter falleth that year. 
 
OF HOLY DAYS. 
 
 63 
 
 JANUARY HATH XXXI DAYS. 
 
 Sun 
 
 { 
 
 xi»tif)^ rolimin. M.. 
 
 /■ Iwm- < 
 taim) U«l min. 26. 
 
 11 
 
 Morning Prayer. | 
 
 Evening Prayer. 
 
 
 
 
 
 
 i ICcaaon. 
 
 i 5:esBon. 
 
 i lEcaaon. 
 
 ii Xcaaon. 
 
 Hi 
 
 a 
 
 Kalenft. 
 
 fflirtumciaion. 
 
 
 ffien. xbii. 
 
 ffinm. (i. 
 
 JBeut. X. 
 
 ffiolnsa. ii. 
 
 
 6 
 
 iiii Mo. 
 
 
 i 
 
 ffltn. i. 
 
 iUlattl;. i. 
 
 ffien. ii. 
 
 Horn. i. 
 
 xi 
 
 c 
 
 Hi Mo. 
 
 
 Iii 
 
 iii 
 
 li 
 
 iiii 
 
 ii 
 
 
 ft 
 
 pxiB. Mo. 
 
 
 iiii 
 
 b 
 
 iii 
 
 bi 
 
 iii 
 
 xix 
 
 e 
 
 i^oima. 
 
 
 b 
 
 bii 
 
 iiii 
 
 biii 
 
 iiii 
 
 Dili 
 
 f 
 
 Siii IB. 
 
 lEpiplianB. 
 
 bi 
 
 TEaai. Ii. 
 
 Xufe4 iii. 
 
 lEsai. xlix. 
 
 3ot)n ii. 
 
 
 S 
 
 6ii IB. 
 
 
 bii 
 
 6r«n. ii. 
 
 JWattl). b. 
 
 (Sim. xii. 
 
 IRom. b. 
 
 X6( 
 
 ■a 
 
 bi Ift. 
 
 Ittiian. 
 
 biii 
 
 xiii 
 
 bi 
 
 xiiii 
 
 bl 
 
 b 
 
 6 
 
 b IB. 
 
 
 ix 
 
 xb 
 
 bii 
 
 xbi 
 
 bil 
 
 
 c 
 
 iiii IB. 
 
 Sol in Aquario. 
 
 X 
 
 xbii 
 
 biii 
 
 xbiii 
 
 bltl 
 
 xiii 
 
 B 
 
 iii IB. 
 
 
 xi 
 
 xix 
 
 ix 
 
 XX 
 
 ix 
 
 a 
 
 e 
 
 priB. IB. 
 
 
 xii 
 
 xxi 
 
 X 
 
 xxii 
 
 X 
 
 
 i 
 
 lEftns. 
 
 llBltaii. 
 
 xiii 
 
 xxiii 
 
 xl 
 
 xxiiii 
 
 xi 
 
 X 
 
 8 
 
 xix U. 
 
 jPebtuatii. 
 
 xiiii 
 
 xxb 
 
 xii 
 
 xxbii 
 
 xii 
 
 
 a 
 
 xbiii i\. 
 
 
 xb 
 
 xxbit 
 
 xiii 
 
 xxbiii 
 
 xlli 
 
 xbiii 
 
 fi 
 
 xbii U. 
 
 
 xbi 
 
 xxix 
 
 xiiii 
 
 XXX 
 
 xiitl 
 
 bil 
 
 t 
 
 xbi M. 
 
 
 xbii 
 
 mi 
 
 xb 
 
 xxxit 
 
 xb 
 
 
 B 
 
 lb W. 
 
 ^tiara. 
 
 xbiii 
 
 xxxiii 
 
 xbi 
 
 xxxiiii 
 
 xbi 
 
 xi) 
 
 t 
 
 tiiii i.\. 
 
 
 xix 
 
 ixib 
 
 xbii 
 
 xxxbii 
 
 i Cot. I. 
 
 iiii 
 
 f 
 
 xiii it 
 
 JFabian. 
 
 XX 
 
 iiiblti 
 
 xbiii 
 
 xxiix 
 
 li 
 
 
 3 
 
 lit H. 
 
 ■agnca. 
 
 Iii 
 
 xl 
 
 xix 
 
 xii 
 
 ill 
 
 xii 
 
 a 
 
 xi. 61. 
 
 ■Pinctnt. 
 
 Iiii 
 
 xiii 
 
 XX 
 
 iliii 
 
 llil 
 
 i 
 
 6 
 
 X W. 
 
 
 xxiii 
 
 iliiii 
 
 xxi 
 
 lib. 
 
 b 
 
 
 c 
 
 ix W. 
 
 
 ixiiii 
 
 xlbt 
 
 ixii 
 
 xlbii 
 
 bl 
 
 ix 
 
 ft 
 
 blii W. 
 
 fflonbm. ^auL 
 
 xxb 
 
 asaiaB. b. 
 
 acta xxti. 
 
 aaiaB. bf. 
 
 acta xibl. 
 
 
 e 
 
 bit H. 
 
 
 xxbi 
 
 ffiett.xlbiii. 
 
 JW:att5.23 
 
 ffien. xlix. 
 
 i ffior. bil. 
 
 xM 
 
 { 
 
 bi H. 
 
 
 iibii 
 
 I. 
 
 xxiiii. 
 
 lExoft. i. 
 
 blii 
 
 bl 
 
 g 
 
 b M. 
 
 
 xibiti 
 
 lExoB. ii. 
 
 xxb 
 
 iii 
 
 ix 
 
 
 a 
 
 iiii W. 
 
 
 xxix 
 
 tifi 
 
 xxbi 
 
 b 
 
 X 
 
 xiiii 
 
 6 
 
 iii ill. 
 
 
 XXX 
 
 bii 
 
 ixbii 
 
 biii 
 
 xl 
 
 Hi 
 
 c 
 
 priB. H. 
 
 
 i 
 
 ix 
 
 ixbiii 
 
 X 
 
 xll 
 
64 
 
 OF HOLY DAYS. 
 
 
 
 
 FEBRUAKY HATH XXVIII DAYS. 
 
 
 1 tiacti) 
 Sun [ I 
 1 fanttf). 
 
 ) bii min. 14 
 iour \ 
 
 ) iili min. 46 
 
 
 Morning Prayer. 
 
 1 Evening Prayer. 
 
 
 
 
 
 
 i "Ecsaon. 
 
 ii 3£ess;on. 
 
 i Xesson. 
 
 ii lesson. 
 
 xl 
 
 c 
 
 mienU. 
 iiit Mo. 
 
 (F) .-(Fast. 
 ISurif. of Jittar. 
 33tesii. 
 
 a 
 
 Hi 
 
 lExoB. xi 
 
 mist), ix 
 
 iWat6i. 
 ii 
 
 TrnB. lii. 
 ajSiaB. lii. 
 
 i ffior. Iiii. 
 Iiiii 
 
 
 i 
 
 iii igo. 
 
 
 till 
 
 lEioB.iiii 
 
 iii 
 
 ^loB. iiiii. 
 
 lb 
 
 xix 
 
 S 
 
 pviU. iao. 
 
 
 b 
 
 lb 
 
 iiii 
 
 Ibi 
 
 Ibi 
 
 bill 
 
 % 
 
 iSonas. 
 
 agati^f. 
 
 bi 
 
 ibii 
 
 b 
 
 ibiii 
 
 ii ffiov. i. 
 
 Ibi 
 
 b 
 
 btii m. 
 
 
 bii 
 
 lii 
 
 bi 
 
 II 
 
 ii 
 
 b 
 
 ( 
 
 bii Elr. 
 
 
 biii 
 
 Hi 
 
 bit 
 
 Iiii 
 
 iii 
 
 
 ft 
 
 tii Bj. 
 
 Sol in Piscibus. 
 
 tr 
 
 iiiii 
 
 biii 
 
 iiiiii 
 
 iiti 
 
 liii 
 
 e 
 
 b EtJ. 
 
 
 X 
 
 iiiii 
 
 ix 
 
 iiiiii 
 
 b 
 
 ii 
 
 f 
 
 iiii IB. 
 
 
 xt 
 
 xiiiiii 
 
 I 
 
 Xcb. ibiii. 
 
 bi 
 
 
 S 
 
 iii IB. 
 
 
 xii 
 
 Xtb.iti. 
 
 Ii 
 
 II 
 
 bii 
 
 I 
 
 m 
 
 priB. En. 
 
 
 xiii 
 
 xxbi 
 
 lit 
 
 Jgum6. li. 
 
 biii 
 
 
 6 
 
 latis. 
 
 
 xiiii 
 
 Vnmb. xii. 
 
 Iiii 
 
 Iiii 
 
 ii 
 
 xbiii 
 bit 
 
 c 
 
 Ibi H. 
 xb fcl. 
 
 ■ETalcntine. 
 JWartJ). 
 
 xb 
 Ibi 
 
 xiiii 
 xbii 
 
 iiiii 
 lb 
 
 Ibi 
 II 
 
 I 
 li 
 
 
 t 
 
 liiii 61. 
 
 
 rbii 
 
 xxi 
 
 Ibi 
 
 Iili 
 
 lii 
 
 xb 
 
 f 
 
 xiii 61. 
 
 
 xbiii 
 
 Iiiii 
 
 lCu6e bi. i. 
 
 TXiiil 
 
 iiii 
 
 iiii 
 
 5 
 
 Iii 61. 
 
 
 iti 
 
 xxb 
 
 bi. i. 
 
 xxbii 
 
 Cljalat. i. 
 
 
 a 
 
 li 61. 
 
 
 II 
 
 III 
 
 ii 
 
 mi 
 
 ii 
 
 lii 
 
 6 
 
 X 61. 
 
 
 iii 
 
 mil 
 
 iii 
 
 xixb 
 
 iii 
 
 i 
 
 c 
 
 ix 61. 
 
 
 Iiii 
 
 mbi 
 
 iiii 
 
 Btut. i. 
 
 iiii 
 
 
 B 
 
 biii 61. 
 
 
 iiiii 
 
 Btut. ii. 
 
 b 
 
 iii 
 
 b 
 
 tJC 
 
 c 
 
 f 
 
 bii 61. 
 bi 61. 
 
 jFast. 
 St. JWattfjias. 
 
 ixiiii 
 lib 
 
 iiii 
 asaisB. lii. 
 
 bi 
 bii 
 
 b 
 
 TEccUb. i. 
 
 bi 
 l^iies. i. 
 
 xbii 
 
 S 
 
 b 61. 
 
 
 iibi 
 
 Bcut. bi. 
 
 biii 
 
 Stut. bii. 
 
 ii 
 
 il 
 
 a 
 
 iiii 61. 
 
 
 iibii 
 
 biii 
 
 ii 
 
 ii 
 
 iii 
 
 
 ij 
 
 lii 61. 
 
 
 iibifi 
 
 I 
 
 t 
 
 Ii 
 
 iiii 
 
 xiiii 
 
 c 
 
 priB. 61. 
 
 
 iiix 
 
 xii 
 
 Ii 
 
 lb 
 
 b 
 
 43 
 
OF HOLY DAYS. 
 
 65 
 
 44, 
 
 MARCH HATH XXXI DAYS. 
 
 Sun 
 
 { 
 
 risetl) ■) ( bi min. 18. 
 faUcrt; J I. i) min. 42. 
 
 }l 
 
 Morning Prayer. | 
 
 Evening 
 
 'rayer. 
 
 
 
 
 
 
 i Xesson. 
 
 li Xcaaon. 
 
 i Xcssion. 
 
 i Xesson. 
 
 Hi 
 
 ■a 
 
 SaltnD. 
 
 BabiB. 
 
 XXX 
 
 iSmt. xbi. 
 
 i;tt6e xii. 
 
 93m. xbii. 
 
 ffipl). bi. 
 
 
 e 
 
 bi No. 
 
 Qttmt. 
 
 i 
 
 xbiii 
 
 xiii 
 
 xix 
 
 \m- «• 
 
 XI 
 
 f 
 
 b liro. 
 
 
 a 
 
 XX 
 
 xiiii 
 
 xxi 
 
 ii 
 
 
 i 
 
 Kii >To, 
 
 
 iii 
 
 xxii 
 
 xb 
 
 xxiiii 
 
 iii 
 
 xix 
 
 % 
 
 lii TtTo. 
 
 
 tiii 
 
 xxb 
 
 xbi 
 
 xxbi 
 
 iiii 
 
 bin 
 
 b 
 
 ptia. TJTo. 
 
 
 b 
 
 xxbii 
 
 xbii 
 
 xxbiii 
 
 ffiolos. t. 
 
 
 c 
 
 ^^ronas. 
 
 ^erpttue. 
 
 bi 
 
 xxix 
 
 xbiii 
 
 III 
 
 ii 
 
 xbi 
 
 ■0 
 
 biii m. 
 
 
 bii 
 
 xxxi 
 
 xix 
 
 xxiil 
 
 lii 
 
 b 
 
 t 
 
 bit 3EB. 
 
 
 biii 
 
 xxxiii 
 
 XX 
 
 xxxiiii 
 
 iiii 
 
 
 i 
 
 bi IB. 
 
 
 ix 
 
 Sosuc i. 
 
 xxi 
 
 Soaue ii. 
 
 iSCfjess.i. 
 
 liii 
 
 g 
 
 b IB. 
 
 
 X 
 
 iii 
 
 Hit 
 
 iiii 
 
 i* 
 
 (i 
 
 % 
 
 tiii IB. 
 
 e&MgotB. 
 
 xt 
 
 b 
 
 xxiii ■ 
 
 bi 
 
 iii 
 
 
 b 
 
 iii IB. 
 
 Sol in Ariete. 
 
 xii 
 
 bii 
 
 xxiiii 
 
 biii 
 
 iiii 
 
 X 
 
 c 
 
 priB. IB. 
 
 
 xiil 
 
 ix 
 
 3)of)n i. 
 
 X 
 
 b 
 
 
 B 
 
 IBtis. 
 
 
 xiiii 
 
 xxiii 
 
 a 
 
 xxiiii 
 
 ii Sli^eas i. 
 
 xDtil 
 
 t 
 
 xbii fel. 
 
 •aprilts. 
 
 xb 
 
 3iuBg«a i. 
 
 iii 
 
 3uBgcs ii. 
 
 ii 
 
 toil 
 
 i 
 
 xbi 61. 
 
 
 xbi 
 
 iii 
 
 iiii 
 
 iiii 
 
 iii 
 
 
 B 
 
 xb «. 
 
 •©JinatB. 
 
 xbii 
 
 b 
 
 b 
 
 bi 
 
 i STim. i. 
 
 xb 
 
 % 
 
 xiiii III. 
 
 
 xbiii 
 
 bii 
 
 bt 
 
 biii 
 
 ii. iii 
 
 an 
 
 6 
 
 liii H. 
 
 
 xix 
 
 ix 
 
 bii 
 
 X 
 
 iiii 
 
 
 c 
 
 xii fel. 
 
 ISeneBict. 
 
 XI 
 
 XI 
 
 biii 
 
 xii 
 
 b 
 
 x(t 
 
 » 
 
 xi fel. 
 
 
 xxl 
 
 xiii 
 
 ix 
 
 xiiii 
 
 bi 
 
 i 
 
 e 
 
 I 51. 
 
 
 xxii 
 
 xb 
 
 X 
 
 xbi 
 
 ii Stim. i. 
 
 
 f 
 
 ix fel. 
 
 
 xiiil 
 
 xbii 
 
 xi 
 
 xbiii 
 
 ti 
 
 (x 
 
 8 
 
 biii ill. 
 
 jFaat. 
 
 xxiiii 
 
 &a\t%. a. 
 
 xii 
 
 ®ccles. iii. 
 
 iii 
 
 
 m 
 
 bii 61. 
 
 'anntm. of JWa. 
 
 xxb 
 
 iluBg.xix. 
 
 xiii 
 
 3uBg. XX. 
 
 iiii 
 
 xbii 
 
 b 
 
 bi 61. 
 
 
 xxbt 
 
 xii 
 
 xiiii 
 
 IRut'^ i. 
 
 Wtua t. 
 
 bi 
 
 t 
 
 b 61. 
 
 
 xxbit 
 
 muti) (i. 
 
 xb 
 
 iii 
 
 ii. iii. 
 
 
 B 
 
 iiii 61. 
 
 
 xxbiii 
 
 iiii 
 
 ibl 
 
 i IKings i 
 
 pi)«. i. 
 
 xiiii 
 
 e 
 
 iii 61. 
 
 
 xxix 
 
 i ISingg ti. 
 
 xbii 
 
 iii 
 
 Itb. i. 
 
 Hi 
 
 f 
 
 priB. 61. 
 
 
 XXX 
 
 iiii 
 
 xbiii 
 
 b 
 
 ii 
 
 L'ESTKANGli. 
 
66 
 
 OP HOLY DAYS. 
 
 
 APRIL 
 
 HATH XXX DAYS. 
 
 
 sun ( ''^"'' \ 
 
 fbi. min. 17 
 Ut. min. 4. 
 
 
 Morning Prayer. 
 
 Evening Prayer. 
 
 
 
 
 
 
 1 3Cesson. 
 
 ii 3Ets8on. 
 
 i 3i:e!saon. 
 
 ii Tesson. 
 
 
 S 
 
 SaltnB. 
 
 
 i 
 
 i 3Kittg. bi. 
 
 3oi|n xix. 
 
 ilSlng.biL 
 
 11*. iii. 
 
 xi 
 
 a 
 
 iiii £io. 
 
 
 ii 
 
 biii 
 
 II 
 
 ix 
 
 iiii 
 
 
 b 
 
 iii igo. 
 
 IRitliatB. 
 
 iii 
 
 X 
 
 xxi 
 
 xi 
 
 b 
 
 xix 
 
 c 
 
 ptia. iao. 
 
 ambrost. 
 
 iiii 
 
 xii 
 
 actsi. 
 
 xiii 
 
 bi 
 
 btii 
 
 B 
 
 iSonas. 
 
 
 b 
 
 xiiii 
 
 ii 
 
 xb 
 
 bii 
 
 xbf 
 
 c 
 
 biii EB. 
 
 
 bi 
 
 xbi 
 
 iii 
 
 xbii 
 
 biii 
 
 b 
 
 f 
 
 bit EB. 
 
 
 bii 
 
 xbiii 
 
 iiii 
 
 xix 
 
 ix 
 
 
 B 
 
 bi 3Ea. 
 
 
 biii 
 
 II 
 
 b 
 
 xxi 
 
 X 
 
 xfti 
 
 a 
 
 b EB. 
 
 
 ix 
 
 Iiii 
 
 bi 
 
 xiiii 
 
 xi 
 
 it 
 
 6 
 
 iiii EB. 
 
 Sol in Taur. 
 
 X 
 
 xiitii 
 
 M 
 
 xxb 
 
 xii 
 
 
 ( 
 
 iii IB. 
 
 
 xt 
 
 iibi 
 
 biii 
 
 libit 
 
 Iiii 
 
 X 
 
 B 
 
 ptiB. IB. 
 
 
 iti 
 
 ixbiii 
 
 ii 
 
 xxix 
 
 iiBcob. i. 
 
 
 t 
 
 IBus. 
 
 
 xtii 
 
 XXI 
 
 I 
 
 xxxi 
 
 ii 
 
 xbili 
 
 t 
 
 xbiii 61. 
 
 JWaif. 
 
 xiiii 
 
 iilXing. i. 
 
 li 
 
 tilSins.ii. 
 
 iii 
 
 bU 
 
 a 
 
 xbii 61. 
 
 
 xb 
 
 iii 
 
 rii 
 
 iiii 
 
 iiii 
 
 
 a 
 
 xbi 61. 
 
 
 xbi 
 
 b 
 
 iiii 
 
 bi 
 
 b 
 
 xb 
 
 b 
 
 xb 6L 
 
 
 xbii 
 
 bii 
 
 xiiii 
 
 biii 
 
 i ^ct. i. 
 
 tilt 
 
 c 
 
 xiiii 61. 
 
 
 xbiii 
 
 ix lb 
 
 X 
 
 ii 
 
 
 » 
 
 xiii 61. 
 
 aipliegt. 
 
 xix 
 
 xi ibi 
 
 xii 
 
 iii 
 
 xii 
 
 c 
 
 xii 61. 
 
 
 
 xiii ibii 
 
 liiii 
 
 iiii 
 
 i 
 
 f 
 
 li 61. 
 
 
 xxi 
 
 xb 
 
 ibiii 
 
 ibi 
 
 b 
 
 
 g'x H. 
 
 
 xxii 
 
 xbii 
 
 III 
 
 Ibiii 
 
 ii^tt. i. 
 
 ix 
 
 ah 61. 
 
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 xxiii 
 
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OP HOLY DAYS. 
 
 67 
 
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 ) ( b. m(n. 18. •» 
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68 
 
 OF HOLY DAYS. 
 
 JUNE HATH XXX DAYS. 
 
 3nn 
 
 r tiact^.l 
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 nUi min. 34. 
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 Morning Prayer. | Evening Prayer. 
 
 
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OF HOLY DAYS. 
 
 69 
 
 
 JULY HATH 
 
 XXXI DAYS. 
 
 
 (■ tisnl) ) ftiUmln. 18.) | 
 
 Sun < } i)our < } 's 
 
 Ifaim) Ui«m(n.24.j ^ 
 
 Morning Prayer. 
 
 Evening Prayer. 
 
 
 
 
 
 
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 ii 3Ec»«on. 
 
 i Season. 
 
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 xt 
 
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70 
 
 OF HOLY DAYS. 
 
 AUGUST HATH XXXI DAYS. 
 
 49 
 
 Sun 
 
 ) fiUimin. 34. ) g 
 
 J (,bii mfn. 26. J m, 
 
 Morning Prayer. | Erening Prayer. 
 
 bitt 
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 Added by King James, and not 
 extant in former Calendars. 
 
 • Note that the thirteenth of Daniel touching the 
 history of Susanna is to be read unto these words, 
 " And King Astyages," &c. 
 
OP HOLY DAYS. 
 
 71 
 
 SEPTEMBEB HATH XXX DAYS 
 
 
 C ristti) ) (fttnta. 36. 1 i 
 
 
 
 Sun { >I)Ottt < > 'w 
 (. falTetlj) J be tnin. 24. ) £, 
 
 Morning Prayer. 
 
 Evening Prayer. 
 
 
 
 
 
 
 I 3!:*S»on. 
 
 ii Xesaon. 
 
 i Itsaon. 
 
 ii 3£e»sion. 
 
 x6i 
 
 f KalenU. 
 
 €&bUs. 
 
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 ffisptian. 
 
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 xxbii 
 
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 iii 
 
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 St. JWicftatl. 
 
 xxix 
 
 lEcrtts. 39. 
 
 ii 
 
 lEctles. 44. 
 
 Iiii 
 
 
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 lb 
 
73 
 
 OF HOLY DAYS. 
 
 OCTOBER HATH XXXI DAYS. 
 
 SSun 
 
 {ri««fi; 
 falUri) 
 
 ) ( b. min. 25. ) ^ 
 
 xbi 
 b 
 
 ilii 
 it 
 
 xbiit 
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 Ufaltntt. 
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 ptiB. iBo. 
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 bii 
 
 bi 
 
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 a. 
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 i 
 
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 xbii 61. 
 
 ll 
 
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 f 
 
 xiii 61. 
 
 
 S 
 
 xii 61. 
 
 xtiii 
 
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 xi 61. 
 
 iii 
 
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 xi 
 
 ft 
 
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 e 
 
 bii 61. 
 
 lit 
 
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 bi 61. 
 
 biii 
 
 5 
 
 b 61. 
 
 
 m 
 
 iiii 61. 
 
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 b 
 
 iii 61. 
 
 b 
 
 c 
 
 ptift. 61. 1 
 
 Added "by King 
 
 To 
 
 bit 
 
 he fifth, in 
 
 Jaitf). 
 
 Btimis. 
 
 lEftinarti. 
 Sol in Scorpio. 
 
 TsTobcmliris. 
 
 TE.tijcJSin'ae. 
 
 JCuix lEbang. 
 
 Morning Prayer. | Evening Prayer. 
 
 ii XesBDn. 
 
 ©riapine. 
 
 JFaat. 
 SlniDn i: Sutte. 
 
 Jast. 
 
 James instead of 
 former Calendars. 
 
 Note that the sixth chnptcr of Exodus is to 
 be read the first of October at morning prayer 
 unto these words, " These be the heads," &o. 
 
52 
 
 
 
 
 OF HOI.Y DAYS. 
 
 
 
 
 
 NOVEMBEB HATH XXX DAYS 
 
 
 
 ( tistd) ) 
 Sun { I 
 
 f bii mill. 34 
 5aut < 
 
 (. iiimln. 26 
 
 
 Morning Prayer. 
 
 1 Evening Prayer. 
 
 
 
 
 
 i lEesson. 
 
 ii iresson. 
 
 i lEesaon. 
 
 iilEcsm. 
 
 
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 xii 
 
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 nix 
 
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 acts t 1 
 
 IProb. xxi 
 
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 73 
 
 * Note that the beginning of the twenty-sixth chapter of Eccles. unto (1 and 2 B. of 
 Edw. VI. and Lit. of Queen Eliz. " But when one is," &c.) " But a grief of," &c. must 
 be read with the twenty-fifth chapter. 
 
 Added by King James. ** Note that the forty-sixth chapter of Eccles. is to be read 
 unto these words, " And after liis death," &c. 
 
74 
 
 OF HOLY DAYS. 
 
 DECEMBER HATH XXXI DAYS. 
 
 Sun 
 
 ( falUrt) J Uii win. 48. J 
 
 ii 
 
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 prCD. 50. 
 
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 61. 
 
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 61. Silbtater. 
 
 Cfjtlstmaa. 
 S. Stepl^tn. 
 ». 3)o5n. 
 Innoctnti. 
 
 Morning Prayer. | Evening Prayer. 
 
 IXesson. liXcsson. I lEesaon. tllltssan. 
 
 I 
 
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 III 
 
 Iiil 
 
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 acts 6, 7. 
 
 acts Hi, 
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 aSRlsB. t 
 
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 Ixilll 
 
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 bill 
 
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 ii 
 
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 31uBel 
 
OF HOLY DAYS. 75 
 
 5* ^eptuagesima. >^ ^tx \ chap. 
 
 ^Exagest'ma. 
 
 ©uinciuagcsfma. 
 
 ©uaUragegima. 
 
 Moxt IBastcrX , ,, > SSacEfes. 
 
 Idogatfons. -\ 
 
 SBEfittsunJjaB. V after IBaster. 
 ©rtnttg S'unJjag. 3 
 
 '' THESE TO BE OBSERVED FOR HOLY-DAYS, 
 
 AND NONE OTHER. 
 
 ®5at is to sag : all S'uni'BBS in t^e Tomx. Wt)t Jjagg of 
 tSf J^fasts of tfit CCtrcumctsion of our Horti ^esus GCfirt'st. 
 
 ©f tSe ^EptpSang. [Scotcli Lit. " Of the Conversion of St. 
 
 Paul."] ©f tfie purification of tj&e Mt%%tii Firgm. ®f 
 Sbt. iHattfitas tfie apostle. @f tfie ^nnunttatton of tje 
 23lESsea Ftrgi'n. ©f gyt. JWarli tjbe lEbangeltst, @f 
 at. ^fillip aitli 3Jatoti tfie Apostles, ©f tje ^sansfon of 
 our 1tor& ^esus ©firist. 
 
 [Scotch Lit. " Of St. Barna- ©f t|)£ ISTatlfaltB of Sbt 3JoSn 
 
 has."] aSapttSt. 
 
 ©f at. ^eter tfie apostle. ©f ^t. '^ame% tlje apostle. 
 
 ©f at. JUartfiolomefo apo- ©f at. iMattfitto tfie apo- 
 
 stle. stle. 
 
 ©f at. iWtcfiael tfie artfi= ©f at. Hufee tje lEbangelist. 
 
 angel. ©f ail aatnts. 
 
 ©f at. aimon antr gju&e ©f at. ®:6omas tje apostle. 
 
 apostles. ©f at. atepfien tfie iWartgr. 
 
 ©f at. anbrefo tfie apostle, ©f tfie f^olg Innocents. 
 
 ©f tfie Nattbi'tg of our ItorK. iWontrag an& 'SCuesUaB in 
 
 ©fat. 3Jofin tfie IBtiangelist. 515a6ttsun--foEcfe. 
 iTOonKag an& ©uestraB in 
 
 3Easter=toeEfe. 
 
or HOLY DAYS. 
 
 ANNOTATIONS ^s 
 
 CHAPTER II. 
 
 CHAP. (A) The division of the Psalms very discreet. The ancient manner of 
 
 singling them various in antiquity. The fifteenth canon of tlie council 
 
 of Laodicea expounded. (B) Books and chapters of the canonical 
 Scripture least edifying omitted. (C) The rubric for proper lessons 
 cleaved. (D) A necessary caveat to ministers. (E) Differences be- 
 tween the former calendars and ours. Why several saints are added 
 now more than formerly. (F) Fasts instrumental to piety. The Jews 
 fasted on high festivals till noon. Whence our fasts before some holy 
 days. Why not before all. (G) Holy days, why fit to be established by 
 parliament. ^Vhy instituted. The Church's power to ordain them. 
 The judgment of foreign Churches and divines. Zanchy cleared : a 
 demur upon the best Eefonned Churches. Our holy days not derived 
 from the pagans, yet warrantable if they were. 
 
 The Psalter shall be read through once every month.] In A 
 the preface we are told that the Psalter was anciently divided 
 into seven portions called nocturnSj so as it was read over 
 every week, as may be collected out of Jerome. But this 
 custom was only peculiar to the Latin Churchj as for the 
 Syriac and Greek Churches, which as Mr. Brerewood assures 
 us, conformed much in their rites, they divided it so as it was 
 not read over hut every twenty days. Our Church being 
 ' loath that her service should seem over prolix allotteth it one 
 month or thirty days, the very term the Turks assign for 
 their Alcoran", a wonder she hath not for that very reason 
 been suspected as inclining to Mahometism. 
 
 Though the Psalter be here appointed to be read, yet must 
 it be interpreted according to the ancient practice, that is, 
 by way of response, the priest one verse and the people 
 another, as Moses and Miriam sang their triumphant hymn. 
 Exod. XV. 1, 21. The people always bear a part in these 
 psalms, else the venite were to little purpose, though the 
 mode did sometimes vary t^ fiev arvvrjj^pvvre'i^ , ''one while 
 
 • Bedwel. Arabian Trudgeman, [or •> Phllo. Jud. Tr€pi BioS fleopjjriKoS. 
 
 Diagonian. 1605,] 
 
OF HOLY BAYS. 77 
 
 echoing all together," with the priest ; rrj S^ koX dvTi^mvoi.<; ^ci-iAP. 
 apfioviuK, " another while returning by way of antiphones/' — — — 
 as Philo of his Essenes. Sometimes answering, aKpoTeKevna, 
 as the same Philo calls them, or aicpoariyia, as Clemens, the 
 "acrostics," extremities or feet of the verses: or else repeating 
 the same again, as it is supposed by Musculus and Calvin the 
 Apostles did to our Saviour at His last hj'mn ; if so, then we 
 have an earlier precedent upon whom to fix it than either 
 Platina's Damasus, or Theodoret's Flavian and Diodorus, or 
 Socrates's Ignatius. But not to inquire into its first ori- 
 ginal, which is uncertain, let us rest and acquiesce in what is 
 and must be granted, that it was of Catholic practice in the 
 primitive times. St. Basil speaks for the East and St. Am- 
 brose for the West, In duas partes divisi alternatim sibi in- 
 vicem canunf^, saith the first of the Christians of his age, 
 " disposed into two divisions they sing by course one to 
 another'^." Ecclesia stridet responsoriis Psalmorum, saith the 
 second, " the temple roars and rings again with the respon- 
 sories of the psalms." Now whereas counter to this the fif- 
 teenth canon of a great council^ may be opposed, which ordain- 
 56 eth firj Beiv irKeov rwv KavoviicSiv ^IraXrwv rciov hrl tov ajx^wva 
 dva^aivovrmv, kul diro hi<^6epa<; i^aXKovToiv, erepov^ Ti,va<; ■^jraX- 
 Xeiv iv eKKkrjffiq : " that none but the canons or singing- 
 men of the church, which ascend up into the pulpit, and sing 
 out of the parchment, should presume to sing in the church;" 
 Balsamon, the great canonist, interpreteth the mind of the 
 fathers to be only this, " that none of the people" (as it 
 seemeth some had done before) ''should undertake to begin or 
 set the psalms, but that it should be left to singers alone :" 
 Toi) jdp crvfj,'\]rdX\£i.v icaX XaiKov<; inr mKKrjcria'i ov KeKcokevrai, 
 " for to sing in concert with the rest of the choir, the people 
 are not interdicted by the Church." This is Balsamon's 
 sense of this canon. I am rather prone to conceive that the 
 council did intend a restraint upon the people from singing 
 in concert, that none should sing the body of the psalm but the 
 canonical singers, and that the people should only return d-Kpo- 
 
 ' Epist 63. bus stridet, cum responsoriis psalmo- 
 
 i [Unde bene mari plerumque rum, cantus virorum mulierum virgi- 
 
 comparatur Ecclesia ; quae primo in- num parvulorum, consonus undique 
 
 gredjentis populi agmine totis vestibu- fragor resultat. Hexaem. iii. 5. ed. 
 
 lis undas Tomit: deinde in oratione 1686.] 
 
 totius plebis tanquam undis refluenti- '^ Concil. Leod. 
 
78 OP HOLY DAYS. 
 
 CHAP. reXevTia, " the extremities," and ends of the verses, as is said 
 
 '■ — before; for so doth Balsamon own. Chrysostom'^ represents the 
 
 practice of his times, avTO'i 6 ■<^dXKaiv yjrtiXKei fiovot;, Kav iravre'! 
 a'7r7]')(co(Ttv, CO? e'^ evb? arofiaro'; 17 ^avrj ^eperai, i. 6. " he who 
 singethj singeth alone, and though all the congregation echo 
 out the close of the verse, the voice and sound seemeth to 
 proceed from one mouth." Somewhat correspondent here- 
 unto was that which antiquity callfid Aid^Jrdk/jba, which an- 
 swereth the Hebrew Selah. For where in the Psalmist there 
 occurreth Selah in the original, there the Septuagint, Theo- 
 dosion, and Symmachus constantly render it ^tdyJraXfia ; the 
 word importing, as St. Jerome conceiveth, a connection of 
 antecedent and subsequent matter together, the mode whereof 
 St. Augustines tells us was for the reader to bear his part 
 and the people theirs. Aliquando (saith the father) in 
 Psalmo cxlii. versus ipse in diapsalmate ponitur qui prceeatur a 
 lectore, et respondeatur a populo : " sometimes in the hun- 
 dred and forty-second Psalm, the verse itself is set after the 
 fashion of a dia-psalm, so that it might be begun by the 
 reader and returned by the people." By the way take notice, 
 that here instead of prceeatur, the Froben edition, that of Paris 
 and others also, as I conceive, read praebeatur, which signifieth 
 nothing, and destroys St. Augustine's sense. Prceeatur it must 
 certainly be according to that usual form so often mentioned 
 in Livy, agedum pontifex publicus prcei verba solemnia. But 
 to return to my former matter ; the truth is, no uniform 
 usage can be concluded out of the primitive fathers in this 
 particular, St. Jerome'' observing that there were tot pene 
 psallentium chori, quot gentium diversitates ; " as many dif- 
 ferent modes of singing as there were variety of nations." 
 
 Except the books and chapters which be least edifying.'] B 
 The books omitted are the Chronicles, Canticles, Revelation, 
 and almost all Leviticus, whereof two chapters only are re- 
 tained. The chapters are too numerous to set down, if any 
 please to examine them they will appear such as are as little 
 edifying as the books omitted ; and to omit what is unedify- 
 ing our Church hath good warrant from that rule of the 
 Apostle, " let all things be done to edification." 
 
 • Horn. 36. in 1 Cor. " Ep. Mavcel. 
 
 e Tract. 22. in Johan. Evang. 
 
OF HOLY DAYS. 79 
 
 C Proper lessons to be read on Sundays.} This table was chap. 
 added by tbe reformers under Queen Elizabeth, the former — — — 
 books having no lessons appointed for the Lord's days. And 
 therefore unto the fourth paragraph of the page preceding 
 these words "for the Sundays or" were added, and to these 
 lessons the Act for Uniformity hath relation. But at the 
 same time there were also added many proper lessons for cer- 
 tain holy days, which had epistles and gospels assigned them, 
 but no proper lessons until then ; why then was not the addi- 
 tion of these lessons expressed in the act, as well as those for 
 Sundays ? The answer is, because they were already compre- 
 hended in the provision of the paragraph before cited under 
 these words, " And here is to be noted that whensoever there 
 be any proper lessons appointed for any feast, moveable or im- 
 moveable," &c., where the word ' whensoever' is not to be 
 limited to the then present order of the Church, but ex- 
 tended to any further constitution appointed by the same 
 
 57 authority at another time, so that be the appointment in the 
 present, or in the future tense, the paragraph is comprehen- 
 sive in both. 
 
 D Matth. Hi.'] I find in the Scotch liturgy, in all the Cam- 
 bridge impressions of our Book of Common Prayer, and some 
 others of the London edition, a manifest error in rendering 
 here the thirteenth of Matthew for the third; expressly • 
 varying from the liturgies of Edward VI., the first and 
 second, and from that of Queen Elizabeth, all which give us 
 the third of Matthew, and conformably is the calendar of 
 the very impressions formerly cited as erroneous. This slip 
 is taken, in truth, ex traduce from the first Church-book 
 printed in King James's time, which ought to be the stand- 
 ard for ensuing times, and which hath it the thirteenth of 
 Matthew. That it ought to be the third is without dispute, 
 upon comparing the two chapters together, and therefore 
 ministers should do well to observe it henceforward, taking 
 their directions from the calendar, not from this table. The 
 like mistake is also current through all the same impressions, 
 in the proper psalms appointed for Whit-Sunday, where the 
 forty-seventh is evidently put for the sixty-seventh, and the 
 tenth mislaid. 
 
 E In the calendar there is little observable, yet because some 
 
80 OF HOLY DAYS. 
 
 CHAP, perhaps will be desirous to understand the several diversities 
 — - — betwixt the last and the two firsts I shall briefly note them 
 out for their satisfaction. Pirst then, upon the account of 
 the Sundays and some holy days having, de novo, proper 
 lessons assigned them, as I said before, our calendar dif- 
 fereth from the former. Smectymnuus hath taken the pains 
 to tell us the diversity is an omission of thirty-two and an 
 addition of forty-seven chapters of the Old Testament, be- 
 sides many out of the Apocrypha ; if so, as so it is, then I 
 hope forty-seven for thirty-two is a fair amends, and might 
 have passed without a cavil. Secondly, in the first calendar 
 St. Paul, Barnabas, and INIary Magdalene are in their scarlet, 
 in the two latter in their sables. Thirdly, in the first there 
 are no saints' days mentioned but such as are in the rubric. 
 In the second only (besides Paul and Barnabas) St. George, 
 St. Laurence, and St. Clement. In the last very many 
 more, " not that we repute them aU for saints or holy men," 
 so are the very words of the Admonition' to the reader in 
 Preces private, "hut that they may be as notes of some 
 certain things and fixed seasons, the knowledge of which is 
 very beneficial." That is, in civil relations, most great fairs 
 being kept, and many ancient rents and services being pay- 
 able upon those days. Lastly, in the first and second no 
 • fasts on the vigils of any saint in the last may be added. 
 But whereas Smectymnuus would persuade the world that 
 what were fish-days before were in the latter calendar called 
 fasting-days, and do strongly endeavour to charge it as an 
 innovation upon our Church, I hope by this time they have 
 seen their error, for certainly fasting-days were never styled 
 fish-days by any former liturgy since the Beformation, nor 
 by any injunctions of Henry VIIL, nor of Edward VI., nor 
 of Queen Elizabeth, but constantly fasting-days. 
 
 Between the Scotch liturgy and ours there is in the calen- 
 dar a greater change, and more to the gust of our opponents. 
 All apocryphal chapters being proscribed out of the Sunday 
 and week-days' service by that liturgy, and but a few ad- 
 mitted as proper lessons for some festivals. Again, whereas 
 ours begins the prophet Esay at Advent, the Scotch begins it 
 the twenty-eighth of July. 
 
 * Printed by authority, anno 1573. 
 
OF HOLY DAYS. 81 
 
 F Fast.'] Too daily experience teacheth usj that nothing CHAP, 
 blunts the edge of holy zeal, or indisposeth the soul to the — — — 
 performance of sacred duties, more than an intemperate sur- 
 charge of meat or drink ; if so, by the consequence of con- 
 trary causes producing contrary effects, nothing doth more 
 purify the spirit of man from earthly reflections, or whet its 
 appetite to heavenly concernments and acts of religion, than 
 fasting and abstinence, proportioned agreeably to the several 
 conditions of several persons. Upon which very account, 
 58 amongst the Jews, such feasts as were celebrated with the 
 most solemn service were more strictly fasted in the fore- 
 noon until mid-day, or their sixth hour, that is, until after 
 their morning service. This is the reason that the Pharisees 
 cavilled at our Saviour in relation to His disciples, saying, 
 " Thy disciples do that which is not lawful to do upon the 
 Sabbath day," Matt. xii. 2; what was that? not because 
 they "plucked the ears of corn," but because they "eat 
 them," breaking thereby the forenoon fast of the Sabbath, 
 as they pretended. So also, when some "mocked" at the 
 Apostles, Acts ii. 13, as drunk, when they were miraculously 
 filled with the Holy Ghost on the day of Pentecost, Peter 
 refuteth the calamny from the ceil of the day; "For these 
 are not drunk as ye suppose, seeing it is but the third hour 
 of the day;" and they were interdicted both meat and • 
 drink until the sixth. 
 
 As for the fasts intended in the calendar by our Church 
 as antecedent to their respective holy days, I find no direct 
 nor express example of them in the primitive Church. But 
 very obvious, nothing more, is the devout practice of those 
 early Christians, employing the nights preceding their great 
 festivals in humicubations, ' lying on the floor,' watchings, 
 tears, and such outward acts of inward humiliation. But in 
 tract of time, abuses stealing in and defiling those sacred 
 exercises, the Church, say learned men, changed those night 
 vigils and watchings into diurnal fasts. 
 
 But it will be here demanded. Why are fasts prefixed to 
 some holy days and not to all ? My answer is, proceeding 
 in due order : The first of January being the Circumcision is 
 but of late known by that name, and anciently called the 
 octave of Christ's nativity, and octaves never were assigned 
 
 l'estrange. G 
 
82 
 
 OF HOLY DAYS. 
 
 CHAP, their vigils in the primitive Church. The Epiphany is no 
 
 '■ — saint's day. Again^ if Theophilus Alexandrinus, as he is 
 
 cited by Eicardus upon Proclus deceive me not, it was a 
 fast-day itself, iv y H^'XP'''^ ea-irepwi mjareueiv eld>da/j,ev, " in 
 which we were wont to fast till night." Now a fast-day 
 could not have a fasted vigil. As for St. Mark and Philip 
 and Jacob, they fall within the fifty days after Easter, which 
 privileged them from having fasts. Amongst all the rest 
 only St. Michael and St. Luke have no fasts. Not St. Michael, 
 because ritualists observe, the Angels did not enter into their 
 joys through sufferings. Not St. Luke, because another 
 day formerly of great esteem in our Church falleth upon the 
 eve thereof. 
 
 These to be observed for holy days, and none other.] In the G 
 catalogue of the additional alteration of our liturgy, this 
 catalogue of holy days stands charged by Smectymnuus. 
 Truth it is in King Edward's liturgy no such catalogue ex- 
 pressly occurs, but they have in the calendar an establish- 
 ment tantamount : this catalogue is extracted from a statute, 
 5 and 6 Edw. VI., repealed by Queen Mary, and revived by 
 King James, 1 Jac. c. 25. And by act of parliament requi- 
 site it is holy days should be confirmed; the property parents 
 claim in their children, masters in their servants, directs itj 
 neither of which being sui juris, but subordinate to others 
 their superiors, it would be injurious to them who have the 
 paramount disposal of them to deprive them of their work 
 without their free consent ; which being done by parliament, 
 where every man either personally or by representation vir- 
 tually voteth, aU men are alike concluded, and none hath 
 reason to complain. For which very reason perhaps the 
 Apostles were sparing in instituting holy days, especially 
 with a strict cessation from bodily labour, wherein masters 
 and parents challenging an interest, their consent was neces- 
 sarily required. And perhaps this may be in part the reason 
 why the council of Laodicea, can. 29, decreeing the obser- 
 vation of the Lord's day instead of the Sabbath, in these 
 words, "On 8ei Xpiaruivov^ rrjv KvpiUKrjv TrpoTt/MwiTa'; a-j^oKd- 
 ^etv ft)? XpioTiavoi, " That it is fit Christians preferring the 
 Lord's day before the Sabbath, should rest like Christians on 
 that day," addeth, etye Swatvro, " if they can," that is, if their 
 
OF HOLY DAYS. 83 
 
 masters, parentSj or superiors will permit them ; grant I do, c hap, 
 
 Zonaras interpreteth this additional, as referring to the affairs '-^ 
 
 of husbandry and tillage, making its import to be this, If they 
 
 59 can with safety to the fruits of the earth ; but I see no neces- 
 sity but the other may be included also. As concerning 
 festivals for the Church, they have rational grounds for 
 their original, for holy days are the sacred records and 
 entries of the most eminent mercies of God conferred upon 
 the Church, the memorials of His most remarkable works 
 (for His greatest work- days ought to be our capital holy-days) 
 tending to man's temporal or eternal benefit, which works 
 the prophet David saith ought to be " had in everlasting re- 
 membrance :" and not only so, they are also the annual rent 
 of that public honour we owe and return to Him for those 
 gracious dispensations, sometimes reserved by divine limita- 
 tion, sometimes left to the Church's liberty ; for God's insti- 
 tution puts no absolute restraint upon the Church's freedom, 
 nor doth the enjoining of the Lord's day to be observed holy, 
 exclude all power in the Church to constitute any other. 
 
 , The Jews had of human ordination the feast of lots, Esther 
 ix. 21; their feast of dedication, 1 Maccab. iv. 59. This last, 
 honoured with our Saviour's presence without the least hint ' 
 of reproof, which certainly we should have heard of had Judas 
 Maccabeus done more than he had warrant for, as some sup- 
 pose. Now if the people of God before Christ was, dispensed 
 with to superadd, as occasions did emerge, peculiar days of 
 thanksgiving over and besides those of divine establishment, 
 it is not to be presumed that the Church of Christ, which 
 pretends to a greater, should be abridged of the same liberty 
 indulged to her predecessor : sure I am, her Catholic, both 
 doctrine and practice, hath been always a challenge of that 
 immunity. What the opinion and usage of the primitive 
 Church in this particular was, I shall leave copious occasion 
 to declare in the future considerations of the festivities in 
 several ; here I shall only take notice of a passage of St. Au- 
 gustine, misapplied by some of another persuasion, and then 
 descend to shew the judgment of protestant divines in de- 
 fence of this liberty. St. Augustine, Epist. 118, ad Januar., 
 speaking of the diversity of customs relating to the festivals, 
 and time of celebration of the Eucharist, sums up all with 
 
 g3 
 
84 
 
 OF HOLY DAYS. 
 
 CHAP, an excellent corollary; Totum hoc genus rerum liberas habet 
 '■ — observationes ; " All these kinds of things have their' free ob- 
 servations." Which free observations some enlarge to every 
 private person, as if he were at liberty to observe or omit 
 them, directly cross to that father's scope, who speaks not of 
 particular persons, but Churches national, as is most infal- 
 libly evident by the whole context, especially where he ex- 
 toUeth it as the chief point of Christian prudence for every 
 man to comply with that mode, quo agere videt Ecclesiam ad 
 guamcungue forte pervenerit, " which is embraced by that 
 Church whereto it shall be his fortune to resort." As for 
 the sense of reformed Churches and doctors, the Confession"^ of 
 Augsburg thus : Ritus illi servandi sunt qui ad tranquillitatem 
 et bonum ordinem in Ecclesia conducunt: ui certce feria, cerfte 
 cantationes pirn .• " Those customs which advance peace and 
 good order in the Church are to be continued, such are set 
 holy days and sacred hymns," &c. The Confession of Hel- 
 vetia' thus: "If the Church do rehgiously celebrate the 
 memory of the Lord's nativity, circumcision, passion, &c., 
 according to Christian liberty, we do very well allow of it." 
 The Confession of Bohemia"" thus : " Feasts consecrated to 
 the celebrating of the works of Christ, as to His nativity. His 
 passion, &c., and such as be dedicated to the remembrance 
 of those saints of whom there is mention in the Holy Scrip- 
 tures, are by us retained at this day." " The Confession of 
 Wurtemburg thus : " It is lawful for the bishops, with the 
 consent of their Church, to appoint holy days, lessons," &c. 
 As for the protestant doctors, not to trouble my reader with 
 over many questions, I shall only fix upon two. First, Bucer": 
 " I wish," saith he, " the people could be brought to it, to cele- 
 brate with the Lord's day only such feasts wherein the Lord's 
 incarnation is solemnized, as His nativity, circumcision, &c., 
 as also wherein the visitation of the Virgin Mary, St. John, 
 St. Peter, and St. Paul, the martyrs and angels, are corame- 60 
 morated." Secondly, Zanchy": Quanquam liberum est Eccle- 
 siee Christi, quos velit, prceter dominicum, dies sibi sanctifican- 
 dos deligere ; Jwnestius tamen est, laudabilius atque utilius eos 
 
 * Confess. Aug., Art. 14. " Buceri Censura in Opusc. Anglic. 
 
 1 Cap. 24'. ° [Lib. i. in quartum praeceptutn. 
 
 " Cap. 15. Qu. 11. Th. 1.] 
 
OP HOLY DAYS. 85 
 
 sanctificare, quos etiam vetus atque Apostolica, puriorque Ec- CHAP. 
 
 clesia sanctificare solitafuit : i. e. "Though the Church hath ' — 
 
 liberty to make choice of what days besides the Lord's day 
 she will celebrate, yet is it more decent, laudable, and profit- 
 able to sanctify those which the elder Apostolic and purer 
 Church was wont to solemnize." Now what those days were 
 in Zanchy's judgment he soon after deciphers by the festi- 
 vals of Easter, Pentecost, Ascension, Good Friday, Christ's 
 Nativity. But to turn the keen edge of this great man's testi- 
 mony, two places are cited from him which some would per- 
 suade are of a contrary import ; and fit it is we should, before 
 we leave him, see the peace kept between Zanchy and himself. 
 " It is more agreeable with the first institution and Aposto- 
 lical writings, that only one day in a week be kept holy," 
 saith Zanchy p, and so I : for what do these words exhibit but 
 barely this, that in the Apostles' time there is no constat of 
 any other Christian festival observed than the weekly only, 
 which I conceive few will deny. Again : " They have not 
 done ill who have abolished all but the Lord's day." This 
 is granted too : for festivals, being of an adiaphorous and in- 
 different quality, far be it from me to impute sin to them 
 who abrogate them ; I speak of magistrates empowered with 
 the supreme authority ; but though I allow they have not 
 done ill in the abolishing, yet do I conceive they had done 
 better in retaining them. So that I cannot discern any ma- 
 terial interfering betwixt Zanchy quoted pro and con, but 
 that he is reconcileable enough both to himself and to the 
 doctrine of the forecited Confessions, and all speaking home 
 as to the advantage of our Church's liberty in appointing 
 days, and of her prudential piety in selecting these. But the 
 best reformed Churches have laid these holy days aside, and 
 it is fit we conform to them. Answer : if the Churches here 
 intended be, as the contrivers of it administer cause of con- 
 jecture, those of Geneva, France, Scotland, Belgia, it will 
 raise a new question, whether they may properly be called 
 the best reformed Churches? a question fit to be stated 
 before they be propounded as exemplary to us. To which 
 end very proper it is that it be demonstrated to us that the 
 avenues, the entries, the mode and way of their reformation 
 
 P Ibid. Th. 1. 
 
86 
 
 OF HOLY DAYS. 
 
 CHAP, was agreeable to principles of Christianity, that the work 
 
 '■ — proceeded in a regular, sober, and orderly manner, was not 
 
 carried on by tumult, sedition, and rebellion. For this hath 
 been controverted, and no satisfaction given adequate, or 
 which hath made even with all scruples. Again, omitting 
 how, and to examine what they did, we say there are several 
 parcels of that new structure which they cry up for so rare 
 a beauty, whose symmetry and proportion in the sense of 
 many learned and judicious men, holds no conformity to the 
 rules of Christianity. They have, it is feared in an odd 
 humour of singularity, abandoned the most excellent order 
 of bishops, an order of fifteen hundred years' standing, before 
 the new-fangled discipline ; wherein if they have done well, the 
 consequence must infallibly be that all those blessed martyrs, 
 confessors, fathers, and other holy men of former ages, did 
 abuse the Church in preserving such a prelacy, and that 
 God's providence was supinely negligent and fast asleep to 
 permit His Church aU along so many centuries to be so mis- 
 governed. To proceed, they have not only laid aside these 
 holy days above specified, but even the Lord's day itself, 
 which our great adversaries themselves repute to be of divine 
 institution. True it is they make it a day of public assem- 
 bling, but not for sacred concernments alone; no, for civil 
 also, having their markets kept upon those days. Till these 
 obstacles be removed, we hold it not just that they pretend 
 to the title of " the best reformed Churches." Only one objec- 
 tion more I must not fastidiously slight : to which, though 
 a clarissimo ingenio occupata sunt meliora'^, "it hath been 
 the exercise of a more learned pen," I shall endeavour an 
 answer. 
 
 The objection is this; many of these festivals had their rise 61 
 and growth from Christians' conformity to the heathenish 
 feasts and customs, which is not agreeable to Gospel prin- 
 ciples. Answer: no proof being produced out of ancient 
 monuments to strengthen this assertion, it is as easily re- 
 pelled as offered. There is indeed reference made to Gregory 
 the Great, but that epistle, being the seventy-first of his 
 ninth book, speaks short. The question is matter of fact, 
 whether actually the Christian came in place of pagan fes- 
 
 ' Hieronym. Epist. 
 
OP HOLY DAYS. 87 
 
 tivals? of this Gregory aifords not a syllable: all he says is QHAP. 
 
 only this ; that Augustine the monk, who was his emissary — 
 
 into England, desired his resolution what should be done 
 with the pagan temples, as also with their festivals ; Gregory^s 
 direction in this case was this, that the temples he should 
 convert into churches, and the pagan festivals into Christian 
 holy days. How far Augustine pursued his master's order 
 there is no constat : suppose it acted what was commanded, 
 then I say, first, the same objection lieth against our Churches 
 also which they have urged against our festivals ; secondly, 
 this is enough to confute that miserable mistake that Christ- 
 mas day took its rise from the paganish saturnals, when 
 certain it is that day was in observation hundreds of years 
 before St. Gregory ; and for other festivals, they must rather 
 be then supposed translated than instituted, considering that 
 Gildas'', speaking of the peace restored to the Church after 
 the Dioclesian persecution, gives this account of the Chris- 
 tians' doings : Renovant ecclesias ad solum usque destructas, 
 basilicas sanctorum martyrum fundant, dies festos celebrant : 
 " They repair the churches demolished to the ground, they 
 rear up monuments for the blessed martyrs, they celebrate 
 holy days." This Gildas delivers, who was near a century 
 of years Gregory's ancient. And if holy days were celebrated 
 then, they could not take rise from this act of Augustine three 
 hundred years after. Lastly, if the Christian festivals were 
 removed and translated to a coincidence with those of the 
 heathens, neither was either the direction or execution to 
 blame. St. Paul, in order to the Jews' conversion, made himself 
 a Jew to them ; upon this very score he circumcised Timothy, 
 and shaved his own head at Cenchrea ; why might not Paul's 
 act be a leading case to all posterity ? why might not Gregory 
 and Augustine shew his act for their warrant ; believe it, if 
 they could by this compliance cheat the heathens of their 
 idolatry, and cozen them to the saving of their souls, it was 
 for ought I see a pious fraud. If Gregory be thought to 
 have adventured too far in his direction, hear a protestant 
 of eminent note and account amongst us : learned Zanchy, 
 speaking of the Jewish feasts of pasch, pentecost, taber- 
 nacles, jubilee, &c.% Quis prohibet, quin Ecclesia sicut diem 
 
 ' Anno 300. " Zanchi in 4. precept. Qu. 2. Th. 1. 
 
88 
 
 OF HOLY DAYS. 
 
 CHAP, septimum transtulit in Dominicum, sic etiam illos reliquos dies 
 
 '■ — festos in alios transferre potuerit ? " Who can hinder, but as 
 
 the Church did translate the seventh day into the Lord's 
 day, so she may also change those festivals into others?" 
 Now if Zanchy be in the right as to the Jewish festivals, 
 what just cause can be shewed why the festivals of the hea- 
 then, situated under the same parallel of legality, may not 
 also be converted into Christian holy days. 
 
6363 
 
 CHAPTER III. 
 
 THE ORDER WHERE MORNING AND EVENING PRATER SHALL BE CSED 
 AND SAID. 
 
 A A 
 
 Common Prayer. 
 „ -t* J ■ The morning and even- 
 the 1 B. of ing prayer shall be used 
 in the accustomed place 
 of the church, chapel, 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. 
 
 1 B. of Edw. VI. 
 In the saying or singing 
 of matins and evensong, bap- 
 tizing and burying, the mi- 
 nister in parish churches and 
 chapels annexed to the same 
 (E) shall use a surplice. And 
 in all cathedral churches 
 and colleges, the archdeacons, 
 deans, provosts, masters, pre- 
 bendaries and fellows, being 
 graduates, may use in the 
 choir, besides their surplices, 
 such hoods as pertain to their 
 several degrees, which they 
 have taken in any university 
 
 2B. of Edw. VI. 
 
 The morning and evening 
 prayer shall be used in such 
 places of the church, chapel, or 
 chance], and the minister shall so 
 turn him as the people may best 
 hear. And if there be any con- 
 troversy 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. 
 
 CHAP. 
 
 III. 
 
 The Common Prayer. 
 And here is to be 
 noted, that the mi- 
 nister at the time of 
 the Communion, and 
 at all other times in 
 his ministration shall 
 use (D) such orna- 
 ments in the church 
 as were in use by 
 authority of parlia- 
 ment in the second 
 year of the reign of 
 King Edward VI., 
 according to the act 
 of parlia)nent set in 
 
 2 B. of Edw. VI. 
 And here is to 
 be noted, that the 
 minister at the 
 time of the Com- 
 munion, and at 
 all other times 
 in his minis- 
 tration, shall 
 use neither albe, 
 vestment, nor 
 cope, but being 
 archbishop or bi- 
 shop, he shall 
 have and wear a 
 rochet, and being 
 
90 
 
 OF MORNING PRAYER. 
 
 CHAP. 
 III. 
 
 ivithin this realm. But in 
 . all other places every minis- 
 ter shall be at liberty to use 
 any surplice or no. It is 
 also seemly that graduates, 
 when they do preach, should 
 use such hoods as pertain to 
 their several degrees. 
 
 And whensoever the bishop 
 shall celebrate the Holy 
 Communion in the church, or 
 execute any other public mi- 
 nistration, he shall have upon 
 him beside his rochet a sur- 
 plice or albe, and a cope or 
 vestment, and also his pasto- 
 ral staff in his hand, or else 
 borne or holden by his chap- 
 lain. 
 
 the beginning of the 
 book. 
 
 Scotch Liturgy. 
 
 And here is to be 
 noted, that the pres- 
 byter or minister at 
 the time of the Com- 
 munion, and at other 
 times of his minis- 
 tration, shall use 
 such ornaments in 
 the church as are 
 prescribed, or shall 
 be by his majesty or 
 his successors, ac- 
 cording to the act 
 of parliament pro- 
 vided in that behalf. 
 
 a priest or dea- 
 con, he shall have 
 and wear a sur- 
 plice only. 
 
 The Common Prayer. 
 
 An order for morning prayer 
 daily throughout the year. 
 
 1 B. ofEdw. VI. 
 
 An order for matins daily 
 throughout the year. 
 
 64 
 
 This ru- 
 bric, "with 
 the sen- 
 tences fol- 
 lowing the 
 exhorta- 
 tion, the 
 confession 
 and abso- 
 lution, 
 ■n-anting 
 in the 1 B. 
 OfEdw. VI. 
 
 Ezek. 18. 
 
 Ps. 51. 
 
 Ps. 51. 
 
 Ps. 51. 
 
 Joel ; 
 
 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 fofiat tfnie soeber a stnittr irotS wpent j&i'm of ftts sm 
 from tfte bottom of Jtg Jtart, 1 fofU put all ftts fotcfeeimess out 
 of iWg remEmtraiue, gat'tfi tfit ILorti. 
 
 I bo linoto mm oton tDicfobntss, anii mg sin t's alfoags 
 aaatnst mt. 
 
 ©urn '2C5B face afoag from our sins, © ILorb, anU blot 
 out all our offtnas. 
 
 a sorrotnful spirit is a sacrifice to CSoti : ttespise not, @ 
 ILorU, j&umble antr contrite hearts. 
 
 Uentr pour fiearts anU not gour garments, anir turn to tfie 
 
OF MORNING PllAYER. 91 
 
 ILorti gour CSfolr, ftjtauge ^t i% gentle mti mertiful, |^e (» chap. 
 patient anb of niucfi mcrcg, anO suc5 an one as i% sorrg for 
 
 III. 
 
 sour aflittttons. 
 
 ■21^0 'Stfiee, ® Horfi ffioU, lielongetj niercg an& forgibcness, Dan. 9. 
 for toe fiabe gone atoag from ©fice, anJj fiafae not fiearfecneir to 
 ®jbg botte, tofierebg toe mtgfit toalfe in ®6g latos toStcft ®j)ou 
 Sast appotnteir for us. 
 
 ©orrett us, © ILorir, an& get in ©ftg tuUgment, not in Jer. 9. 
 ©ftg fttrg, lest toe sfioultf be consumed, anli brought to no= 
 tStng. 
 
 ^menlK gour libes, for tfie feing&om of COfolj is at jbantr. Matt. 3. 
 
 1 biiW go to mg fatS^r, an& sag to fitm, jpatfier, I j&abe Luke 15. 
 stnnelj against fieaben anlJ against tfiee, 31 am no more toortjg 
 to be calleiJ tfig son. 
 
 lEnter not into fu&gment foitjb ®6g serbants, © Horij, for ps. 142. 
 no flesS is righteous in "^1)10 stgfit. 
 
 If toe sag tjat toe fiabe no sin, toe iiecetbe ourselbes, anl) 1 John 1. 
 tjere is no trutfi in us. 
 
 iicarlg belobeii brethren, tfie Scripture mobetjb us in sunljrg 
 plates to acftnotoleitge aitij confess our manifolb sins anlJ 
 toiilse&ness, anit tjbat toe sfiouHr not Jjissemble nor tloafe tlftm 
 before tjbe face of ^Imigfitg e&oti our i)eabenlg jfatfier, but 
 confess tj&em toitfi an Jumble, lotolg, penitent, anU obetrtent 
 beart, to tbe enti tjat toe mag obtain forgibeness of tbe same, 
 bg f^is infinite gooJiness anii mercg. ^nU altbougb toe ougftt 
 at all times Jumblg to acfenotoleUge our sins before ffioK, get 
 ougbt toe most cjbieflg so to Jjo toben toe assemble anlJ meet 
 togctber, to reniier tbanlis for tbe great benefits tobicb toe Jabe 
 recetbetr at |^is bantrs, to set fortfi |^is most toortbg praise, 
 to bear |^is most bolg toorir, anU to asfe tbose tbings tobicb 
 be requtsttc anir necessarg, as toell for tbe bo&g as tbe soul. 
 SSabctefore I prag anU beseecb gou, as mang as are bcre 
 present, to accompang me toitb a pure bcart ani( bumble boice, 
 unto tbe tbrone of tbe bcabenlg grace, saging after me. 
 
 G A genera] Confessiou to be said of the whole congregation 
 ®^ after the priestj [Scotch Liturgy, "all humbly"] kneel- 
 ing. 
 
 aimigbtg anU most merciful .iFatber, toe babe erreK anli 
 strageiJ from ®bg toags lifee lost sbccp, toe babe follotoeU too 
 
92 
 
 OF MORNING PRAYER. 
 
 CHAP. mutS tfft tstbitts antr irestas of our ofon Seam, te fiabe of= 
 
 '— UnHtH against ©fig fiolg latos, foe fiabe left unttone tSose 
 
 things hjfit'cj) foe ougfit to Jabe bone, anU foe ftabe bone tjose 
 tilings fo^ttS foe ougfit not to fiabe bone, anb tjbere is no Jealtfi 
 in us: tut ®fiou, ® ILorb, fiabe merte upon us miserable 
 ofifenbers, spare ©fiou tj&em, © ffiob, fofiieS confess tfieir 
 faults ; restore Sfiou tj^em tfiat be penitent, actorbing to ®5g 
 promises betlareb unto manliinb in ©ftrtst 3lf8u our Horb. 
 anb grant, © most merciful Jpatfier, for |^is safee, tfiat foe 
 maji hereafter libe a goblg, rigbtcous, anb sober life, to tfie 
 glorg of ©fig fiolg name, [Scotch Liturgy, " and the salvation 
 of our own souls."] ^men. 
 
 The Absolution or [Remission of Sins] to be pronounced by H 
 the priest alone ; [Scotch Liturgy, " he standing up, and 
 turning himself to the people, but they stiU remaining 
 humbly upon their knees."] 
 
 aimigfitg CRob, tfie jpatfier of our Horb gjesus GCSrist, 
 tojlicfi besiretfi not tfie beatfi of a sinner, hut ratfier tjat fie 
 mag turn from fiis foicfiebness anb libe, anb fiatfi giben pofoer 
 
 anb COmmanbment to [Scotch Liturgy, " the presbyters of 
 His Church, the ministers of His Gospel,"] f^is ministers, 
 
 to beclare anb pronounce to |^is people, heing penitent, tfie ab= 
 solution anb remission of tfieir sins ; |^e parbonetfi anb ab= 
 solbetfi all tfiem tofiicfi trulg repent, anb unfcigneblg fieliebe 
 l^is fiolg CGospel. aSSfierefore foe beseecfi f^im to grant us 
 true repentance anb |^is fiolg S>pirit, [Scotch Liturgy, " that 
 
 we may receive from Him absolution from all our sins,"] tfiat 
 
 tfiose tfiings mag please |^im fofiicfi foe bo at tfiis present, 
 anb tfiat tfie rest of our life fiereafter mag be pure anb fiolg, 
 so tjat at tfie last foe mag come to f^is eternal jog, tfirougfi 
 gjesus ©firist our Horb. 
 
 The people shall answer, ^men. 
 
 Common Prayer. 1 B. of Edw. VI. 
 
 ' Here be- Then shall the minister ■ ' The priest, being in the I 
 morning begin the Lord^s Prayer with choir, shall begin with a loud 
 fhe'^i'B^of ^ ^^^^ voice. [Scotch Litur- voice the Lord's Prayer, called 
 Edw. VI. gy^ " And in this, and in all the Pater Noster. 
 
 other places of the liturgy where the last words, ' for Thine 
 
OF MOKNING PRAYER. 93 
 
 is the kingdom/ are expressed, the presbyter shall read CHAP. 
 
 them. But in all places where they are not expressed he '■ — 
 
 shall end at these words, 'But deliver us from evil.' Amen."] 
 
 Our jifatibfr toljtcf) art in fijafaen, fiallofoeti he '2r5g iSame. 
 ®IjB feingUom come. ®]&b foill he &one on cartJ), as tt t» t'n 
 fieaOcn. ffiib? us t|)ts bag our Jjatlg breaif. ^nU forgibe us 
 our trespasses, as foe forgtbe t^em tfiat trespass apinst us. 
 ^nij Ica& us not into temptation, tiut Ijelibcr us from ebil. 
 
 [Scotch Liturgy, "For Thine is the kingdom, the power 
 and the glory, for ever and ever." (K.)] ^men. 
 
 L Then likewise he shall say, 
 
 ^^ ® Itorir, open '2rfiou our lips. 
 
 Answer. 
 
 glnlj our moutfi sSall sl)efo fortjb '2ti)B praise. 
 
 Priest. 
 
 ® ffiotr, mafte speetr to sabe us. 
 
 Answer. 
 
 ® ILorlJ, mafee fiaste to j&elp us. 
 
 Priest. 
 M [Scotch Liturgy, " Then all of them standing up, the pres- 
 byter shall say or sing,"] 
 
 (SiloxTo be to tfic jpatfier, aniJ to tj&e ^on, &c. 
 ^s it foas in tfie beginning, is nofo, &c. 
 
 Praise ye the Lord. 1 B. of Edw. VI. 
 
 [Scotch Liturgy, "Answer. (N) And from Easter to 
 
 The Lord be praised."] Trinity Sunday, Allelujah. 
 
 COMMON PRAYER. 
 
 Then shall be said or sung this psalm following. 
 
 o © eome let us sing unto tje Horir, &c. Psalm xcv. vemte 
 
 exvltemus 
 
 Then shall follow certain psalms in order, as they be appointed Domino. 
 in a table made for that purpose ; except there be proper 
 psalms appointed for that day. And at the end of every 
 psalm through the year, and likewise in the end of Bene- 
 dictus, Benedicite, Magnificat, and Nunc dimittis, shall be 
 repeated, " Glory be to the Father," &c. 
 
 [Scotch Liturgy, "And the people shall answer, 'As it was 
 in the beginning,' &c., every one standing up at the 
 same."] 
 
94 
 
 OP MORNING PRAYER. 
 
 CHAP. Then shall be read two lessons distinctly, with a loud voicejp 
 
 '■ — that the people may hear. The first of the Old Testament, 
 
 the second of the New, like as they be appointed by the 
 calendar, except there be proper lessons assigned for that 
 day : the priest that readeth the lesson standing, and turn- 
 ing him so as he may best be heard of all such as be pre- 
 sent. (Q) And before every lesson the priest shall say thus, 
 ■SCfie first, gjtonij, tjbirti, or fourtf) chapter of Genesis, or 
 Exodus, Matthew, Mark, or other like, as is appointed in 
 the calendar. And in the end of every chapter he shall 
 say, l^tre en&etfi sutfi a chapter of suc5 a ftoofe. 
 
 And to the end the people may the better hear in such places 
 where they do sing, there shall the lessons be sung in a 
 plain tune, after the manner of distinct reading; and like- 
 wise the epistle and gospel. 
 
 Common Prayer. 1 B. of Edw. VI. 
 
 After the first lesson shall And after the first lesson R 
 follow (S) Te Deum Laudamus shall follow Te Deum Lauda- 
 in English daily through the mus in English daily through- 
 whole year. out the year ; except in Lent, 
 
 all the which time, in the place 
 of Te Deum, shall be used 
 Benedicite omnia opera Domini 
 Domino in English, as foUow- 
 eth. 
 
 Te De«m Mit prBtSE ©t", ® ®oii • ^^ acfenofeilelfge Wbtt to ht m 
 
 ps^te^t tiie HorK. 
 
 ^ 6- 3- ail ti^e eartf) Ijotb tDor»Stp ^fi" : tfif JpatjbJr jberlasting. 
 
 ©0 ©fitj all ^ngElg erg alouir : titt itabem axiH all tfic 
 pobjtrs tf)txein. 
 
 ®o Wbtt ©fierubtn anU ^txapiiin conttnuallg tro erg, 
 
 l^olg, Solg, fiolg : Horli ffioir of Siabaoft. 
 
 I^eaben anlr tartft are full of tfie tnajestg : of ®6g glorg. 
 
 'Wtfe glorious tompang of tfie Apostles pratse ®6ee. 
 
 ®5e gooJJlg fellofosjtp of tfie prophets : pratse Wbte. 
 
 ©fit noble armg of martgrs : praise 'S'fiee. 
 
 'SrijE fiolg ©fiurefi tfirougfiout all tfie toorUi : totj aeltnofo- 
 leJjge ®l)ee. 
 Ps. 24. 8. ©fie jpatfier of an infinite tnafestg. 
 
OF MORNING PRAYEK. 95 
 
 ^ibB honourable, true, anb only ^on. chap. 
 
 also tfie l^olg e&|)ost ; tfie comforter. "^- 
 
 ®6ou art tfie Iting of CSlorg : © GCfirtst. 
 
 ■STfiou art Hit eberlasti'ng S>on of tj&e JFatficr. 
 
 512Rften ©fiou toofetst upon ©j^ee to ttEltfaer man : ©fiou 
 Ijtirst not abfior t]be I^trgt'n's toomb. 
 
 OTfien ®fiou fiattst okrtome tfie gfiarpness of Keatj) : 
 ©fiou biiist open t^e fetngtiom of jbtaben unto all bEltebers. 
 
 '2rftou sittfst on tje rigjbt fianti of ffiolJ : in tfie glorg of tlje 
 Jpatjin. 
 
 SSSe beltjbe tfiat 'STfiou sfialt come : to he our ^uKge. 
 
 OTe tfiertfore prag ®|)fe Ijelp '2f|&g strbants : fo]&om ®Jbou 
 jbast rtteemrt tottfi ©jbg precious blooir. 
 
 italic tj^cm to be numberelr tnitf) ®|)b ^atnts : in glorg 
 eberlasting. 
 
 ® HorJj sabe '3CSb people : anJj bless ®|bine fjeritage. ps. 28. 9. 
 
 CBtobern tjem, anti lift tj&em up for eber. 
 
 Wbto bg Jjag : foe mapifg ®|&ee. Ps. 145. 2. 
 
 ^nJj foe foorsfiip ®1)b i^amc : eber foorllj foitfiout enir. 
 
 Uouc^safe, <© HorlJ : to feeep us tfiis iJag foitfiout stn. 
 
 O Uortf babe mercg upon us : babe mercg upon us. ps. 123. 2. 
 
 <© ILorU, let ®b8 mercg ligbten upon us : as our trust is ps. 33.22. 
 in ®bce. 
 
 © Uorif, in "Wiitt babe I trusteir : let me neber beps. 31. 1. 
 confountieir. 
 
 Or this Canticle (T) Benedicite omnia opera Domini domino. 
 
 © all ge foorlts of tbe Uorlj, bless ge tbe Hortr ; praise 
 l^im ani( mapifg ?^im for eber. 
 
 © ge Angels of tbe Horir, bless ge tbe ILorb : praise |^im 
 antr magnifa |^im for eber. 
 
 © ge l^eabens, bless ge tbe "EorJj : praise |^im antr mag- 
 nifg l^im for eber. 
 
 © ge SSlaters tbat be abobe tbe firmament, bless ge tbe 
 Horif : praise |^im antr magnifg |^im for eber. 
 
 © all ge pofoers of tbe HorU, bless ge tbe ItorU : praise 
 l^im anir magnifg |^im for eber. 
 
 © ge ^un antt iWoon, bless ge tbe Horli : praise |^im 
 an& magnifg ?^im for eber. 
 
96 OF MORNING PRAYEK. 
 
 CHAP. <B ge ^tars of l^eafaen, tksg ge tltt HorJj : pratse |^tm 
 
 ^ — anti magnifg |^tm for eber. 
 
 © ge S'i)ob3Erg anil Beto, bless ge tj&e ItorU : praise |^tm 
 ant mapi'fg |^tm for ebtx. 
 
 ® B£ 2J2ainiis of ffiotr, tkss ge tje Hortr : praise |^im ani 
 mapt'fg l^im for eber. 
 
 ® ge jfire an& l^eat, bless ge tfie Horir : pratse |^tm anlr 
 mapifg l^tm for eber. 
 
 ® ge SSltnter an& S'untmer, bless ge tSe ILorti : praise 
 l^im ant magnt'fg |^im for eber. 
 
 ® ge iDetos anir jprosts, bless ge tfie Horfi : pratse ?^ttn e 
 anb magnt'fg |^tm for eber. 
 
 ® ge jprost antt ei^oUj, bless ge tfie 1Lor& : praise |^im 
 anir mapifg |^im for eber. 
 
 © ge Ice antr ^nofo, bless ge ti}t ILorit : praise f^im an& 
 mapifg l^tm for eber. 
 
 ® Bf iaigfits antr Bags, bless ge tfie Hor& ; pratse fi^im 
 anb mapifg |^im for eber. 
 
 © ge ILt'gbt an& Baiiness, bless ge tj^c HorlJ : praise 
 f^im anU mapifg J^im for eber. 
 
 © m ItigStnings anir ©louts, bless ge tbe Hort : praise 
 |L^im anir mapifg f^im for eber. 
 
 ® let tbe eartb bless tje Hort : gea, let it praise |^im ant 
 mapifg l^im for eber. 
 
 <B ge iilountains ant frills, bless ge tfie Hort ; praise 
 ^im ant mapifg f^im for eber. 
 
 © all ge Green ®f)ings upon tjbe eartjb, bless ge tfie Hort : 
 praise ?^im ant mapifg l^im for eber. 
 
 © gc SBells, bless ge tie ILort : pratse |^im ant mapifg 
 l^im for eber. 
 
 © ge '^eas ant jploots, bless ge tj&e ILort : praise |^im 
 ant mapifg |©im for eber. 
 
 © ge aiKbalfS ant all tbat mobe in tje foaters, bless ge 
 tj^e Hort : praise |^im ant mapifg |^im for eber. 
 
 © all ge jpobils of tfie air, bless ge tj&e Hort : praise |^im 
 ant mapifg |^im for eber. 
 
 © all ge aScasts ant ©attle, bless ge tfie Hort : praise 
 l^im ant mapifg f^im for eber. 
 
 © gc Cbiltrrn of men, bless ge tje ILort : praise |^im 
 ant mapifg ?^im for eber. 
 
OF MORNING PKAYER. 97 
 
 © Ut Israel bless tfte Hortr : praise |^fm anU maptfg chap. 
 I^im for efacr. ■ '"• - 
 
 © B« ^vt'ests of tfie Horir, bless ge tfie 1Lor& : pratse |^im 
 anil mapifg |^ttn for eber. 
 
 @ pe ^erbants of tl)e ItorU, bless B tfie Itorft : praise 
 l^i'm anil magnifg |^tm for eber. 
 
 © ge ^^itit% antr ^ouls of tfie rigfiteous, bless ge tfie 
 UorK : praise |^tm anlj mapifg |^tm for eber. 
 
 © gc 5olg anif tumble men of teart, bless ge t!)e %ortr : 
 praise |^im anti maptfg |^tm for eber. 
 
 © Ananias, a?arias anO JJlisae , bless ge tjbe ItorlJ : 
 praise f^im anir mapifg |^tm for eber. 
 
 ffilorg be to tfie Jfatfier, anir to tSe gbon, anil to tfie |^olg 
 ©fiost. 
 
 ^s it bias in tJbe beginning, is nofo, &c. 
 
 And after the second Lesson shall be used and said (V) Bene- 
 dictus in English as followeth. 
 
 a^lesseii be tfie Horif CEfoif of Israel, &c. semdiotu,. 
 
 ©lorg be to tfie jfatjer anii to tjc ^m, &c. 
 ^s it foas in tje beginning, is nofo, &c. 
 
 Or else this Psalm. 
 
 © be jogfttl in tj&e Horir (all ge laniis,) &c. Psalm c. jvuiate 
 
 ffilorg be to tje JFatber, anif to tfte S>ott, &c. Ps!''ioo. 
 
 ^s it foas in tJbc beginning, is noto, &c. omitted in 
 
 1 B. of 
 
 69 IB. ofEdw. VI. 
 
 Then shall be said daily throughout the year the prayers 
 following, as well at evensong as at matins, 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. VI. 
 
 wThen shall be said [Scotch Then shall the minister say 
 
 Liturgy, " or sung"] the the Creed and Lord's Pray- 
 
 Creed by the priest and the er in English, with a loud 
 
 people standing. voice. 
 
 l'estkanob. IJ 
 
 Edw. TL 
 
98 OF MORNING PRAYER. 
 
 CHAP. I Mkbt tn ffiob tfie JFatfier ^ImtgStB, mafeer of fieabm 
 
 ■ — anlj eartfi, anir in ^Jesus ©firt'st |^{g onlg ^on our Hortr, 
 
 tnfittfi teas conteibcii ftg tfie f^olg €56ogt, born of tfie Ftrgtn 
 0inxTO, suJferjit untier ^ontiug ^tlate, teas trucifieU, treatr, anir 
 liurtetr, |^j toegccnUetr tnto fiell, ttie tj^trlr trag |^e rogt again 
 from itt titati, ^z mctinbeti into fieaben, anti »ittetS on tfte 
 rigljt SaniJ of CEfoii tfte Jfatfitr gtlmigfttg, from tfitnce sfiall 
 l^e com? to fuirge titt quicfe anU t{)E tieair. I bjlieb? in tje 
 l^olp CBrJIiost, tfte jbolg <2Dat1^oIic CDfiurcfi, t]be communion of 
 gaintg, tftj forgibentsa of sins, tfie resurrection of tfic boftg, 
 anil tj&£ life eberlasting. ^men. 
 
 And after ttat these prayers following, as well at evening 
 prayer as at morning prayer: all devoutly kneeling, the 
 priest first pronouncing with a loud voice. 
 
 r This salutation and answer 
 
 (X) ^5^ Horil be foitfi gOU. l do enter between the ver- 
 
 Answer. \ sides and the collect for 
 
 ^ntl tuttfi tftg spirit. / the day, in the first book 
 
 C of Edward VI. 
 
 The priest. 
 Het US prag. y 
 
 ILorU ftabe mercg upon us. z 
 
 Christ have mercy upon us. 
 liorii fjabe mercg upon us. 
 
 Then the priest, clerks, and people shall say the Lord's 
 Prayer in English with a loud voice. 
 
 ®ur jFati)er fofiicS art in fieabcn, &c. 
 
 1 B. of Edw. VI. Answer. 23ut ttelifaer US from ebil. 
 
 Then the priest standing up shall say. 
 
 © JLoxH sfieh) ®6b mtrcg upon us. aa 
 
 Answer. 
 
 anU grant us ®Sg salbation. 
 
 Priest. 
 <B ILortr sabe tfie lifng. 
 
 Answer. 
 
 ^nU mercifullg Sear us fofien foe call upon ®Jee. 
 
 Priest. 
 Untrue '2tfig ministers foitj) righteousness. 
 
OP MORNING PRAYER. 99 
 
 Answer. chap. 
 
 anU make ©fig tfiostn people fogful. "^' ■ 
 
 Priest. 
 70 ® lortr sabe ©ftg people. 
 
 Answer. 
 ^nJj bless ©Sine inSert'tance. 
 
 Priest. 
 Cfriijc peace in our time © HorU. 
 Answer. 
 13etause tjere is none otfier tfiat figfitetfi for its, Iittt onlg 
 ®f)on © ffioK. 
 
 Priest. 
 © ffiotr mafee clean our jbearts tottfitn us. 
 
 Answer. 
 
 ^nii talie not S^tB fiolg Spirit from us. 
 
 BB Then shall foUow [1 B. of Edw. VI. " daily"] three collects. 
 The first of the day, which shall he the same that is ap- 
 pointed at the Communion. The second for peace. The 
 third for grace to live well. And the two last collects 
 shall never alter, but daily be said at morning prayer 
 throughout all the year, as foUoweth. [1 B. of Edw. VI., 
 " the priest standing up and saying. Let us pray," then the 
 collect for the day.] 
 
 The second Collect, for Peace. 
 
 ® CGotr, tojbicfi art tfie author of peace, anlj loijer of toncorU, 
 in fenofoleiige of toj&om stanttctfi our eternal life, fefiose serbtce 
 is perfect freedom: iiefenti us ©fig fiumftle serbants in all 
 assaults of our enemies, tl&at foe surclg trusting in ®fig t(e= 
 fence, mag not fear t^e pofoer oi ang abbersaries, t^rougfi tje 
 migftt of 3jesus ©j&rist our HorU. ^men. 
 
 The third Collect, for Grace. 
 
 © HorJj our Scabenlg jpatfier, ^Imigfitg anlr cberlasting 
 ffiot(, fojbicl) fiast safelg hrougfit us to tfie beginning of tfiis 
 &ag, UefenU us in tSe same foitj ®6g migStg potoer, an& grant 
 tfiat tfiis Ijag toe fall into no sin, neither run into ang feinti 
 of Uanger, but tfiat all our boings mag be orJjereti bg ®Sg 
 
 h2 
 
100 
 
 OF MORNING PRAYER. 
 
 CHAP, gobernante, to lio altoagg iftat is righteous tn ©fig stgfit, 
 "^" ■ tfirougfi 3Je8us ©firist our Horir. glmen. 
 
 [Scotcli Liturgy, "After this collect ended foUoweth the 
 litany, and if the litany be not appointed to he said or 
 sung that morning, then shall be next said the prayer of 
 the king's majesty, with the rest of the prayers following, 
 at the end of the litany, and the benediction."] 
 
OF MOENlNa PRAYER. 101 
 
 '' ANNOTATIONS 
 
 CHAPTER III. 
 
 (A) Morning and evening prayer agreeable to the Jewish and Christian CHAP, 
 practice. The three hours of prayer in the temple. The six of private ^^^- 
 devotion. (B) Where morning and evening prayer are to he said. Why 
 the place left arbitrary to the bishop. (C) What meant by " chancels shall 
 stand as they have done." (D) Ornaments in cathedrals. (E) The sur- 
 plice defended and primitive practice set down. (F) A discourse con- 
 cerning the translations of the Bible, where the obstacle was, that our 
 liturgy was not reformed in this particular. (G) To begin with confes- 
 sion ancient. (H) What meant by the word 'alone' in the rubric of 
 absolution. (I) The Lord's Prayer why pronounced in a loud voice. 
 (K) The primitive practice concerning Amen. (L) The versicles and 
 responds, canonical Scripture, approved by Bucer. (M) The original of 
 the doxology, its antiquity. (N) Hallelujah, at what times to be used. 
 (O) The invitatory what, and why devised. (P) The number of lessons 
 in the Romish Church. Our manner of reading them most conformable 
 to antiquity. The contents of the chapters, of what use. (Q) The pri- 
 mitive custom before every lesson. (E) The benefit of mixing psalms 
 or hymns with lessons. (S) Te Deum, how ancient. (T) Benedicite 
 ancient. (V) Benedictus and other hymns vindicated, used by the 
 Dutch Church. (W) The Creed anciently no part of the liturgy ; how 
 employed ; why called the Apostles'. The Catholic Church a phrase as 
 ancient as Ignatius. Reason why so called. The variety of symbols 
 whence derived ; why the Creed pronounced standing. (X) ' The Lord 
 he with you,' whence derived. Difference betwixt it and ' Peace be to 
 you.' (Y) ' Let us pray,' an ancient formula. (Z) ' Lord have mercy 
 upon us,' &c., called the lesser litany. (AA) ' Lord, shew Thy mercy 
 upon us,' &c., are canonical Scripture. (BB) Collects, why so called. 
 
 A Morning and evening prayer. \ Prayer ought to be made as 
 oft as occasion requireth ; as there is daily occasion, so there 
 must be daily prayer. Our daily sins exact a daily confes- 
 sion; our daily wants teach us, as our Saviour prescribed us, 
 to say, " Give us this day our daily bread ;" the Lord's mer- 
 cies are "new every morning," so should our prayers and 
 thanksgivings be; new in practice, though the same in form. 
 
102 
 
 OF MORNING PKAYER. 
 
 CHAP. Upon this account were the diurnal sacrifices of the temple 
 
 upon this account did the primitive Christians practise it; 
 sacrificia guotidie celebramus, "we daily offer sacrifices to 
 God," saith Cyprian* : rjfikpa<; eicd(7Tr}<; tS tovtwv ZeaTrorrj 
 Toil? v/j,vovi 7rpoa<pepo/u,€v, saith Theodoret''. Yea not only 
 daily, but twice a day, at morning and evening, according to 
 the order of our Church, tovto luaaiv ol fjivarat,, ttw? Koff 
 eKoa-Tqv rjjjLepav rybverai,, koX ev eairepa koX Trpcota, saith Chry- 
 sostom"; "all the faithful can bear witness of this," how it 
 is observed in the morning and evening service. And to the 
 same purpose Epiphanius, 'Eaydivoh-e v/xvot ev avry rfj dyta72 
 'EKKXtjaia Si7jveKet<; jivovrai kuI Trpoaevxal emdwal : AvxyiKoi 
 re dfia ■<^aXfioX koI •rrpoueiyxP'L " Morning prayers and hymns 
 are continually used in the holy Church, as also evening 
 prayers and hymns:" what these morning and evening hymns 
 were, shall be seen afterwards. As for the hour of morning 
 prayer with us, it is nine in the forenoon, agreeable to the 
 primitive practice of the Greek Church especially, derived 
 either from the miraculous descent of the Holy Ghost at that 
 hour upon the Apostles, or from the Jewish custom of as- 
 sembling for the performance of religious duties at that hour, 
 their third; whereof instances there are enough in Holy 
 Scripture ; this in all probabihty of divine establishment ; not 
 so, I conceive, the next or sixth in order of canonical hours, 
 this being added by private devotion : at which hour, after 
 dinner, devout people resorted to the temple to offer up their 
 more peculiar supplications, in reference to their private and 
 proper wants. So "Hannah rose up early after they had 
 eaten in Shiloh, and after they had drunk, and went into the 
 temple, and prayed unto the Lord," 1 Sam. i. 9, whence old 
 Eli mistook her to be drunk; otto tov Kuipov tj}? ■^/u.epas, 
 KoX 'yaprjv TO /Mea-rjfi^pivov, saith St. Chrysostom'*, "from the 
 heat of the day, for it was about noon." So the prophet 
 David, " At morning, and evening, and at high noon-day will 
 I rise up to praise thee." In conformity to which the ancient 
 Christians preserved the same observation ; though satisfied I 
 am not, that it was a universal practice, because Clemefas 
 Alexandrinus restrained it to some, rwe? mpa<; rdKTa<i utto- 
 
 a Epist. 54. ' In 1 Tim. ii. 
 
 "> De Martyr. ■' Chrysost. de Anna. 
 
OF MORNING PRAYER. 103 
 
 vifiovaiv evxfi rpirrjv, eicTiqv, koI ewdnjv", " some allot set hours CHAP, 
 for prayers, the third, sixth, and ninth." — 
 
 B Except it shall be otherwise determined by the ordinary, ^c] 
 The first Reformation putting a positive restraint, and that 
 general, upon all divine offices to the chorus or choir, Bucer, 
 whose judgment was called in to aid by Archbishop Cranmer, 
 in order to a future reformation of our liturgy, justly faulted 
 it, wishing quam primum corrigi, that with all expedition it 
 might be mended ; for oportet ut sacra omnia populus audiant, 
 percipiantque religione summa^ : "fit it is that all holy offices 
 the people should both hear and mind with all possible devo- 
 tion :" and this they could not do in such churches where 
 the high Altars were disposed very distant from the nave or 
 body of the church by the interposition of a belfry, as in 
 many places it happened. Thereupon in the next hturgy, 
 order was given for the service to be used in such places of 
 the church, &c. as " the people might best hear," and if con- 
 troverted, the ordinary to determine the place. Now the last 
 reformers in Queen. Elizabeth's time, observing that in many 
 churches the edification of the people might be secured, and 
 the ancient practice observed, restored the service to its former 
 station, leaving notwithstanding an overruling power in the 
 ordinary to dispose it otherwise, if he saw just cause so to do. 
 Whereby it appeareth that the bishops lately enjoining the 
 service to be said at the holy table, or in the chancel, did not 
 innovate, but held to the rubric, and that the officiating in 
 the desk was a swerving from the rule, unless where it was 
 able to shew episcopal dispensation expressly to warrant it. 
 
 C And the chancels shall stand as they have done.] In the 
 beginning of the Reformation under King Edward the Sixth's 
 reign. Altars were taken down " upon good and godly con- 
 sideration," as King Edward's letter to Bishop Ridley imports. 
 But as there is no constat that all Altars were then taken 
 down, for the letter speaketh but of most part, not of all the 
 churches in the realm, so is it dubious whether they were 
 taken down by public order or popular tumult, for the con- 
 sideration might be " good and godly," yet the M'ay of pro- 
 ceeding therein not approvable : but taken down they were, 
 and by way of concomitancy, probably in many places the 
 
 ' Stromal., lib. vii. ' Censura. 
 
104 OF MORNING PKAYER. 
 
 CHAP, steps of ascent were levelled also, set so as some were not- 
 
 '■ — withstanding left in their former state : about which much 
 
 strife and contention arising in several places, some eager to 
 pull them down, others as earnest to continue them ; the 73 
 wisdom of the Chui'ch interposeth to part the fray, ordering 
 in this rubric no alteration to be attempted therein : which 
 notwithstanding, the people in the beginning of Queen 
 Elizabeth's reign, begau to be unquiet again in this particular, 
 so as she was enforced to restrain them by a new order in these 
 words : " Also that the steps which be as yet at this day re- 
 maining in any our cathedral, collegiate, or parish churches, 
 be not stirred nor altered, but be suffered to continue ; and if 
 in any chancel the steps be transposed, that they be not 
 erected again, but that the place be decently pavedi^." By 
 which words evident it is authority had no design to end the 
 dispute by closing with either party, but by stating things in 
 their present posture. 
 
 T7ie minister shall use suck ornaments, ^c] In the latter end D 
 of the Act for Uniformity there was reserved to the queen a 
 power to make some further order with the advice of her 
 commissioners, &c., concerning ornaments for ministers ; but 
 I do not find that she made any use of that authority, or 
 put her power into exercise further than is expressed in her 
 advertisements of the seventh year of her reign, by which it 
 is ordered, that in " cathedrals the chief minister officiating 
 at the Communion shall wear a decent cope, with gospeller 
 and epistoler agreeable." 
 
 Shall use a surplice.] Of civil concernment and politic E 
 necessity it is, that men be distinguished into several, not 
 only degrees, but sorts ; to these sorts, custom, hitherto un- 
 controlled, hath rationally assigned such vestments as set a 
 peculiar mark upon them, distinguishing each from other. 
 If, amongst the rest, sacred institution hath separated some 
 to serve at the Altar, why should not they be known by their 
 livery to what profession they belong, as well as others? and 
 if so, why may not also some attire be allotted them, select 
 from the ordinary, when they are called to officiate in holy 
 administrations. Religio divina alterum habitum habet in 
 ministerio, alterum in usu communi, saith Jerome ""j "divine 
 
 s Orders Oct. 10 ; o Elir. ' Comment, in Ezech., lib. xiii. c. 44. 
 
OP MORNING PRAYER. 105 
 
 religion hath one habit for ministration in the church, another CHAP. 
 
 Ill 
 for ordinary uses." What habit more decent than white, the '— 
 
 badge and cognizance of innocence^ and which the practice 
 of the primitive Church commendeth to us ? Qm« sunt rogo 
 iidmicitice contra Deum, si episcopus, presbyter, et diaconus, et 
 reliquus or do ecclesiasiicus in administratione sacrificiorum Can- 
 dida veste processerint ? " What defiance is it, I pray, to God" 
 (expostulateth Jerome' with the Pelagians) " if the bishop, 
 presbyter, and deacon, and others of the clergy in minister- 
 ing at the Altar, use a white garment?" Did ever man speak 
 more express and clear, restraining the usage of these white 
 vestments to the clergy alone, and to them only in officiating 
 at the holy Altar ? yet Mr. Brightmani, the oracle of them of 
 the revolt, hath the face to tell us that " this Candida vestis 
 of Jerome was no garment belonging to the minister alone in 
 divine service, but a decent and cleanly vesture." The like 
 interpretation he gives us of St. Chrysostom'', who, reproving 
 the clergy of Antioch for not excluding notorious offenders 
 from the Eucharist, tells them, " God requireth somewhat 
 more from them than only walking up and down the church 
 in white and shining garments, when the Sacrament is ad- 
 ministered." Such barefaced opposition to manifest verities 
 is to be pitied, not quarrelled at. To these evidences out of 
 Jerome and Chrysostom, let me add that of Gregory Nazian- 
 zen\ ancient to them both, and master to the first; who, 
 I'endering the narrative of his dream, describeth himself sit- 
 ting in his throne, his presbyters seated on either hand, and 
 his deacons standing by, iv el'fiaa-i, irafj.cjjavococnv, " adorned 
 in shining garments," no doubt according to his wonted 
 fashion when he was present at divine service. Indeed ex- 
 terior objects have a potent influence upon the soul, and 
 variously affect it according to the quality of them : should 
 one behold a priest ofBciating about those dreadful mystei'ies 
 in querpo, or a fool's coat, it would certainly excite thoughts 
 7-1 of less respect ; whereas a vesture solemn, grave, and be- 
 
 ' Adv. Pelag., lib. i. sluttish, and ragged habit — honest at- 
 
 J Amesius, fresh suit against Cere, tire, such as was common to monks, 
 
 p. 506. [" It is plain out of Hierome widows, virgins, and homines scBcuIi, 
 
 himself that Candida vestis was no gar- not proper to any office of the mi- 
 
 ment belonging to the minister alone nistry."] 
 
 in divine service, but an honest, decent, '' Hom. 60, in Pop. Antiochen. 
 
 and cleanly vesture, opposed to a foul, ' Insomnium Greg. Nazian. 
 
106 OP MORNING PRAYER. 
 
 CHAP, coming, fitted with agreeable actions, must needs move to a 
 
 '■ — suitable reverence. 
 
 TAe priest shall read with a loud voice some one of these F 
 sentences.] The first step to repentance the heathen could 
 teach us is, " to know we have ofiiended ;" the nest is, " to 
 acknowledge it." By these degrees our Church labours to 
 bring us to our knees, leading us to confession by these ex- 
 cellent sentences, and an exhortation suitable to her purpose ; 
 and without an humble and unfeigned confession, it were 
 madness in us to hope for pardon for our transgressions. 
 Homo es, (saith the father",) et vis rogari, ut ignoscas ; et putas 
 Deum tibi non roganti ignoscere ? " Thou art a contemptible 
 man, yet wilt be entreated before thou forgivest; and shall 
 God remit thine own sins unasked ?" But before I advance 
 further, at this first threshold of our liturgy I stumble upon 
 an objection, and an untoward one it is, I confess; for this 
 first sentence referred by the margin to Ezekiel is not there 
 to be found, prp-m, or expressly, the words of the prophet 
 being these, xviii. 21, 22 : " But if the wicked will turn from 
 all his sins that he hath committed, and keep all My statutes, 
 and do that which is lawful and right, he shall surely live, 
 he shall not die; all his transgressions that he hath com- 
 mitted, they shall not be mentioned unto him." Whereby 
 it is evident that this sentence in our liturgy resulteth from 
 the original rather by inference than by translation. Now 
 because many such seeming blemishes will perhaps occur to 
 captious inquirers in the comparing of this old translation 
 with that of the best edition, it will be time well spent to 
 alleviate the burden of this and all other objections emergent 
 upon this account. And, first, we are ready to justify our 
 Church thus far, that she never swerveth from the native 
 verity in any one particular, relating to the fundamentals 
 of either faith or morality; secondly, it will be proper to 
 examine what translation we follow. The first translation of 
 the Bible into the English tongue, in order to our reforma- 
 tion, was performed by Mr. Tyndal, anno 1530, afterwards 
 martyr. But some bishops had represented to King Henry 
 VIII. that Tyndal was of a seditious spirit, and had dispersed 
 several books tending thereunto, (a most false aspersion, 
 
 " Arabros. de Poenit., lib. it c. 6. 
 
OF MORNING PRAYER. 107 
 
 witness that most loyal piece, called "The Obedience of a chap. 
 Christian Man/') and that his translation was very corrupt ; — — — 
 whereupon it was immediately called in and suppressed. But 
 the pope's authority about the year 1536 going down, upon 
 the entreaty and petition of the clergy, King Henry issued 
 out an order for a new translation, indulging in the interim 
 to his subjects the use of a Bible then passing under 
 a feigned name of Matthew's Bible, not much diifering 
 from Tyndal's ; the king promising a new and more perfect 
 translation shortly to be published. This translation came 
 forth in the year 1540, and was called the Bible of the great 
 volume, or the Great Bible, and sometimes Coverdale's trans- 
 lation. And though this Bible was enforced by the aid of a 
 proclamation, yet was both it and all other translations 
 abolished by act of parliament 1542, and the public use 
 of the Bible interdicted in churches without leave from the 
 king or ordinary first had : which interdict lasted all King 
 Henry's reign. But he not living many years after, and his 
 son Edward succeeding him, the former statute was soon 
 repealed, and the Scriptures made public again according to 
 the translation of Miles Coverdale, which in truth doth not 
 differ much from Tyndal's. In King Edward's time was our 
 liturgy compiled, and no translation being then more per- 
 fect than this of Coverdale's, reason good it should follow 
 that. And from that doth our liturgy derive both the trans- 
 lations of the Psalms and other portions of canonical Scrip- 
 ture. But there have been two new and more correct trans- 
 lations since; one in Queen Elizabeth's reign, called the 
 Bishops' Bible, it being the labour of some bishops commis- 
 sionated by the queen, the other in King James's time, and 
 why was not our liturgy reformed in this particular by those 
 75 translations ? Shall I tell you what I have heard, and from a 
 very credible hand. A convocation in the queen's time were 
 once in good earnest upon this very design, but proceeding 
 upon good advice, they thought fit first to examine the gust 
 of the parliament then sitting, by some confidents of theirs ; 
 these seriously dissuaded them from further progress in it, 
 declaring that this reformation being not very feasible with- 
 out dissolving the ancient frame, they had cause to fear it 
 would find so potent enemies in the house (a thing of no 
 
108 OF MOBNING PRAYER. 
 
 CHAP, great wonder) as it would scarce be allowed to pass again. 
 
 — — '- — The case standing thus, it sorted well with Christian prudence 
 to desist. And the same Christian prudence moved the 
 compilers of the Scottish liturgy, who had no other than the 
 royal authority to regard, to reform agreeable to the best 
 translation, not only these sentences, but what else of sacred 
 Scripture was ingredient into the service of that Church. 
 
 A general confession to be said.'] To begin morning prayer G 
 with confession of sins, I may call the Catholic custom of the 
 primitive Church. De node populus surgens antelucano tem- 
 pore domwm precationis petit, in labore, tribulatione et la- 
 chrymis indesinentibus facta adBeuni confessions, saith Basil". 
 " Early in the morning, at break of day, the people rising, go 
 straight to the house of prayer, making confession of their 
 sins to God, with much sorrow, sobs, and tears." Which 
 custom, lest it should be thought a peculiar of his own Church, 
 was, he tells us, consonant to all other Churches. Nor is he 
 only a witness for confession, but for confession so qualified 
 as ours, the congregation repeating the words after the 
 minister, suis quisque verbis resipiscentiam profitetur, " every 
 man pronounceth his own confession with his own mouth." 
 
 The absolution to be pronounced by the minister alone. \ OfH 
 absolution I shall treat in the commimion of the sick. In 
 the interim take this in part, that the Argentine liturgy, used 
 by such protestants as live there in exile, and which liturgy 
 is dedicated to Edward VI.°, as it begins service with a con- 
 fession in substantials like to ours, so doth it enjoin absolu- 
 tion to follow presently upon it. As for this it is, you see, 
 appointed to the minister alone to pronounce it, which word 
 ' alone' hath here a double import ; first, in relation to the 
 pubhc use of the morning service in the Church, where it 
 implieth that the people must not in this, as in their ante- 
 cedent confession, say after the minister, but leave it to be 
 pronounced by him alone. Its second relation is to the pri- 
 vate, for you must know that morning and evening prayer 
 were not in their original designation intended by our re- 
 formers as only peculiar to church assemblies, but as well 
 appointed for the service of God in private families ; this is 
 evident by ancient primers set forth, which are composed of 
 
 » Epist. 63. ■' Anno 1551. 
 
OF MOllNING PHAYEK. 109 
 
 those services^ and were designed to be not only lessons for CHAP, 
 children to be initiated into letters by, but also as helps for — ^—^— 
 devout people in the performances of family duties, as' is evi- 
 dent by the injunction proemial to them. Now lest in the 
 private exercises of piety the people or laity ignorantly should 
 rush into the priestly office, this caveat is entered by the 
 Church, declaring that the minister alone, and no layman, 
 ought then to officiate. I think it also not improper here to 
 acquaint you, that the words " or remission of sins" was 
 added, as also the word priest changed into minister, both here 
 and in divers other places, by the reformers under King James. 
 
 I Then shall the minister begin the Lord's Prayer with a loud 
 voice.] This prayer is appointed to be read with a loud voice 
 for three causes. First, that people ignorantly educated 
 might the sooner learn it. Secondly, that the congregation 
 might the better hear and join with the minister in that most 
 excellent part of holy worship. Thirdly, because it is part of 
 the gospel, which was always pronounced with a loud voice. 
 
 K Amen.] This word being an index of the people's assent to 
 the preceding prayer, was usually in the primitive Church 
 
 76 pronounced by all the people with a loud voice, ad simi- 
 litudinem ccelestis tonitrus, Amen : populus reboat, " the people 
 echo out the Amen like a thunderclap," saith St. Jerome p. 
 Clemens Alexandrinus i relateth a mode remarkable in his 
 time at the pronouncing thereof, rov'; 7r6Ba<; i7re<yeipofj,ev Kara 
 rrjv TekvTaiav rrj'; ev-)(rj'i avveKcfxovrjaov, " we raise ourselves 
 upon our tip-toes" (for they prayed standing) "at this last ac- 
 clamation of our prayers;" and he assigneth this reason for 
 it, crvvafjiiardveiv rm Xoyw to cruifia tjj? jrj<; "TreipofievoL, " as if 
 we desired that word should carry up our bodies as well as 
 our souls to heaven." 
 
 L O Lord, open Thou our lips.] These versicles with their re- 
 sponds are pure canonical Scripture, the singular number 
 only changed into the plural. " O Lord, open Thou my lips, 
 and my mouth shall shew forth Thy praise," Psalm li. 15. 
 " Be pleased to deliver me, O Lord make haste to help me," 
 Psalm xl. 13. Very aptly are they premised to usher in the en- 
 suing doxology. The answers are to be returned by the people, 
 not by the choir, as is the Romish use, direct contrary to the 
 
 p Hieron. in 2. Procem. Com. in Galat. ■! Stromat., lib. vii. 
 
110 OP MORNING PRAYEE. 
 
 CHAP, ancient practice, popubis cum sacerdote loquitur in precibus^, 
 
 the people and priest spake one to another in prayers : 
 conformable is the direction of Bucer', dum sacrm preccs 
 recitantur nomine totius populi, respondeant ministro, et non 
 tantum Amen, verum^tiam omnia alia qumcunque ministris 
 Solent: ut in litania ac aliis precibus vetus mos obtinet ; "whilst 
 devout prayers are made in the behalf of all the people, let 
 them answer the minister ; and not only the Amen, but also 
 all other responses which are wont to be returned to the 
 minister, as the ancient wont hath been both in the liturgy 
 and other prayers." 
 
 Glory be to the Father, ^c.J Glory is appointed to GodM 
 alone. His peculiar it is, as He is the King of Glory. " The 
 heavens declare it," Psalm xix. : the Angels chant it; "Glory 
 be to God on high," Luke ii. 14 : the seraphins resound it ; 
 " Holy, holy, holy. Lord God of hosts, the whole world is full 
 of His glory," Isa. vi. 3. Is man less obliged to this duty 
 than these blessed spirits ? certainly no. If the celestial choir 
 were so ravished, so transported with joy, as to sing that 
 angelical hymn when they were employed as heralds to proclaim 
 that general peace and reconciliation betwixt heaven and earth, 
 God and us, at the birth of our Saviour, sure much more reason 
 hath man, who is the grand concernment of that peace, to ply 
 God with doxologies ; and certainly no place on earth more 
 proper for our haUelujahs than God's own house, in His temple, 
 " where every man doth speak of His honour." Every man 
 did so in King David's time; did they so in ours, the solemn 
 praises of God would take up much more of the Lord's day 
 than in most places they do, as Master Baxter saith very well. 
 
 As for this doxology so often repeated in the service of our 
 Church, cause there is to think it very ancient, and of much 
 older standing than the council of Nice. St. Basil derives it 
 very high, citeth Irenseus for the use thereof, caUeth it anti- 
 quam vocem, "a phrase of great antiquity." And doubtless so 
 it is, for Justin' mentions it ovk aTrXco? ^ 7rpo<; tov Trarepa, 
 Kal TOV vibv Kal to ar/iov irvev/ut So^dXoyia ttjv aayrqpiav fjiuv 
 ■jTopi^ei, " glorifying the Father, the Son, and the Holy Ghost 
 without a sound confession of the Trinity, is not enough to 
 save us." So also Clemens Alexandrinus", alvovvre^ rm /iovf 
 
 ' Hieron. ubi supra. ' Censura. ' Expositio fidei, " Paedagog., lib. iii. 
 
OF MOllNING PRAYER. Ill 
 
 irarpl, koX vl(p cri/v tc5 d<yLa> Trvev/xaTi, "glorifying the Father CHAP. 
 
 only, and the Son with the Holy Ghost." And in all proba — — 
 
 bihty to this had Tertullian regard, where interpreting that 
 of the prophet Malachi, " incense shall be offered and a pure 
 offering," he gives his sense of it thus, by id est gloria relatio 
 benedictio et hymni, " the giving glory to God, the blessings 
 and hymns." Truth it is, there might in the former times be 
 some small syllabical difference in the rehearsing of it ; some 
 thus, "Glory be to the Father, by the Son, in the Holy Ghost;" 
 some thus, " Glory be to the Father, and the Son, with the Holy 
 Ghost," as Irenseus in St. Basil ; others, as we use it now : in 
 which diversity there was certainly nothing either intended ill 
 towards the truth, or which could be directly drawn into ill 
 
 77 construction, but when about the time of the Nicene council, 
 the Arians began to sow their seeds of heresy, touching the 
 inequality of the three Persons, and the better to colour their 
 pretences, sheltered themselves under the protection of the 
 doxology, " the Father, by the Son, in the Holy Ghost," for- 
 merly used, to which they constantly adhered ; hereupon the 
 council of Nice, to avoid all occasion of future question, held 
 herself to that form which came nighest to the form of bap- 
 tism composed by our Saviour, and the doctrine of Christian 
 faith, prescribing it to be punctually observed by all such as 
 were of the orthodox party. So that the Church being then 
 split into two divisions, the olKeia Bo^a, and form of doxology 
 used by either side, became the KpiTrjpiov and note of dis- 
 tinction from the other. Now whereas it may be urged out 
 of Philostorgius, that Flavianus first brought it into use, if 
 the author may not be questioned as partial, being an Arian, 
 yet may he be interpreted to speak in reference to Antioch 
 only. And whereas St. Jerome hath been currently de- 
 livered to be the author and composer of the second verse, 
 '' As it was in the beginning," &c., the story of Leontius's 
 cunning pronouncing of only the end of that versicle, eh toi/? 
 aloova^ tSv auovav", i. e. " world without end," in an audible 
 tone, is evidence to the contrary, that Leontius being con- 
 temporary with Athanasius, and both long before Jerome. 
 
 N And from Easter to Trinity Sunday, Allelujah.] The fifty 
 
 ' Theodor. Hist. Eccl., lib. ii. c. 19. [de Leontii Episc. Ant. versutia.] 
 
112 OF MORNING PRAYER. 
 
 CHAP, days between Easter and Whit-Sunday were days of excessive 
 '■ — joy in the primitive Church in honour of our Saviour's resur- 
 rection, and were in some particulars observed with equal 
 solemnity to the Lord's day, as in not fasting, not kneeling, 
 and chanting this angelical hallelujah upon these days ; which 
 last was retained by our first reformers as a mark of honour 
 fixed upon them. In the Scotch liturgy by way of response 
 is added, " The Lord's name be praised," more in compliance 
 to exemplary usage than in advantage of the sense, which is 
 complete enough without it : for the allocution of " praise ye 
 the Lord" hath no implied reference to any such return from 
 the people, but only regardeth the subsequent psalm, for as 
 " let us pray" is usually premised to incite intention to an 
 ensuing prayer, with the same congruity is " praise ye the 
 Lord" assigned as an impressive invitatory to a following 
 hymn, calling upon the people to join not only mentally, 
 but vocally, by way of alternate response, after the priest. 
 
 Then shall be said or sung this psalm.'] Such also was the 
 mode in St. Basil's time. Ab oratione surgentes ad psalmodiam 
 instituuntur^, i.e. "rising from prayers they" (the assembly) 
 "fall to singing of psalms." 
 
 O come let us sing, S^c] This is not, to say properly, the O 
 invitatory, but the invitatory psalm; so called, because it 
 comprehends the invitatory ; for the invitatory itself is only 
 the verse, " O come let us worship and fall down and kneel 
 before the Lord our maker," which was in the Church of 
 Rome often, no less than six times, repeated by the priest at 
 certain closes and periods of this psalm, and as oft returned 
 by the people: which our reformers judging to be a vain 
 tautology, thought fit to omit it, appointing the venite to be 
 without the invitatory. The original of this invitatory was 
 at first of valuable consideration. For you must know that 
 anciently, (as appeareth out of Chrysostom'',) before the con- 
 gregation was complete and fully assembled, the usage was to 
 entertain the time with singing of psalms, whereof this was 
 the chief. And DurandusJ, who lived about four hundred 
 years since, tells us it was then the fashion in some ch\irches 
 
 ' Epist. 63. jacentes ad orationem ante matutinura 
 
 » Chrysost. in Matt. ante singula al!aria, statim com audi- 
 
 y Rational., lib. v. c. 3. sect. 118. unt cantari, "Venite exultemus," cho- 
 
 [Hinc est quod in quibusdam ecclesiis rum intrant] 
 
OF MORNING PRAYER." 113 
 
 for the people, who lay in expectation of the morning service, CHAP. 
 
 as soon as they heard this psalm once begun, presently they ' — 
 
 all hasted into the church. 
 
 TTien shall follow certain psalms.] Concerning the dividing 
 of the psalms into certain portions for every day, I have 
 spoke before. 
 
 p Then shall be read two lessons.] In the Romish Church 
 there are usually appointed nine lessons, whereof the three 
 
 V8 first are commonly out of the epistles, the three next are 
 short extracts out of the homilies and sermons of the fathers, 
 the seventh is almost constantly out of the Gospel, next 
 which followeth a shred of a homily out of the fathers, which 
 supplieth the place of the sermon in more ancient times, and 
 is a short exposition upon the Gospel ; then two lessons taken 
 out of some ancient writer. Therefore in the first injunctions 
 of Edward VI., elder by a year than the first liturgy, it is 1547. 
 appointed, that in order to the reading of the epistles and 
 gospels, and one chapter in the New Testament in English, 
 " when nine lessons should be read in the church, three of 
 them shall be omitted and left out with their responds''." The 
 reading of lessons out of the Old, as also out of the New Tes- 
 tament, is in a punctual imitation of the ancient Church. 
 Ta aTTOfivrifioveiifiaTa twv 'A-jroerToXtov rj ra crvyypd,fJifj,aTa toov 
 7rpo(fyr]Tcov avafyivma/c'eTai /^expi'; ey^wpel, saith Justin Martyr*, 
 i. e. " The commentaries of the Apostles and writings of the 
 prophets are read, as the time permits." These lessons, except 
 before excepted, are not left arbitrary, but either to be ap- 
 pointed by the calendar, or by the table of proper lessons ; 
 the first for ordinary and work days, the second for festivals. 
 And such also was the primitive custom. Audistis librum 
 legi Job (saith Ambrose) qui solemni munere est decursus et 
 tempore^, " You have heard the book of Job read unto you at 
 its solemn oflice and peculiar time. And a little after, se- 
 quente die (speaking of Good Friday) lectus est de more liber 
 JoniiB, " the next day according to the old wont was read the 
 book of Jonas." His convert St. Augustine to the same pur- 
 pose : nunc interposita est solemnitas sanctarum dierum, qui- 
 bus certas ex evangelio lectiones oportet in Ecclesia tractari, 
 
 '■ Injunct. 21. "^ Ambrose Epist. [Classis i.Ep. 20, 
 
 » Apolog. 2. ed. Ben.] 
 
 l'estbange. I 
 
114 
 
 OF MORNING PRAYER, 
 
 *^?if^* ?Mffi ita sunt annuce, ut alice esse non possunf^ : "now is the 
 
 solemnity of the holy days" (meaning Easter) " wherein set 
 
 lessons out of the Gospel are ordered to be readj which are so 
 determined and limited as there can be no other." And else- 
 where'': inter cesserunt, ut omitteremus textum hujus epistoke, 
 quadampro diebusfestis solemnia lectionum, quce nonpotuerunt, 
 nisi legi : " solemn lessons appointed for festival daysj which 
 must not be left unread, interposed and caused me to omit 
 awhile the text of this epistle." 
 
 The contents of the chapters were devised as helpful 
 indexes to facilitate the more speedy finding out of the most 
 remarkable passages, being only serviceable for private use ; 
 for which reason from the tenth chapter of the Proverbs to 
 the twenty-fifth there are no contents prefixed, these chap- 
 ters being not as the other, written in method or upon a set 
 subject, but occasionally uttered at several times, and observed 
 by Solomon's courtiers, who committed them to writing as 
 they occurred to their memories. 
 
 And before every lesson the minister shall say thus.] The Q 
 primitive custom in this particular was surpassing edifying : 
 KOivos e<7Tr)Kev 6 Bia.Kovo';, fieja ^owv, Trpoa^wfiev : "the deacon 
 stood up, proclaiming aloud. Listen my brethren. Met IkbIvov 
 apteral, 6 avar/va)c7T7j<;' eira eh eirr)Koov eK^eovel Xeycov, TiiSe 
 >Jr/ec Kvpio^' : " then the reader begins to read, first inviting 
 his audience to attention by saying these words. Thus saith 
 the Lord." 
 
 After the first lesson shall follow Te Deum.] This order r 
 of intermixing hymns and psalms with lessons is made in 
 pursuance of that excellent canon of Laodicea', Trepl tov fir/ 
 Selv iTruTwaTTTeiv iv rat? o'wd^eai roii'; ■^jraX/jLov'; aSXa oia 
 fieaov Kaff' sKaa-rov ■\jraXfwv ylveadai dvdyvcocnv : " it is not 
 meet to sing the psalms in a continued course in the church, 
 but to interpose a lesson between every psalm." So ordered, 
 saith Balsamon, " that this might be as a rest in music, and 
 after that the congregation to sing again, that the service 
 might not be thought tedious :" and therefore he cons that 
 council many thanks for so discreet a canon. Indeed, breve 
 videbitur tempus, quod tantis operum varietatibus occupatur^: 
 
 c PrajfatinJohan. [Ep.adParthos.] ' Can. 17. 
 
 d In Johan. Tract 9. s Hiero. Epist ad Laeram. [Ora- 
 
 ' Chrysost in Acts ix., Horn. 19. tioni lectio, lectioni succedat oratio.} 
 
OP MORNING PRAYER. 115 
 
 "the variety of such changes is an excellent disposing of the chap. 
 
 time in such employments." Nothing is certainly more delight- — 
 
 ful, not only to the outward senses of the body, but even to the 
 very soul itself, than variety j this it is which calls up in her 
 her former vigour and vivacity, this that makes her shake off 
 
 79 her former lassitude, embracing every new object with a most 
 greedy desire, every change is as it were an unbending of 
 the mind : the very heathen orator found it so, stylus lectione 
 reguiescit, et ipsms lectionus trndium vicibus levatur\ " the 
 style is refreshed by reading, and reading itself is much re- 
 lieved by interchanges." The observation of this rule in 
 other relations hath been motive all-suf6.cient to God's people 
 in all ages to frame their divine service so mosaic, of so many 
 pieces, so commodiously disposed to rescue each other from 
 tediousness, as upon every transition and passage from one 
 duty to another, the spirit may still reserve an appetite; 
 whence it is that confessions, prayers, doxologies, psalms, 
 lessons. Sec, are assigned their proper vicissitudes, and divide 
 the time allotted for such sacred performances, so as the soul 
 may attend every motion of them. 
 
 S Te Deum Laudamtis.] This hymn passeth up and down as 
 the composition of St. Ambrose and St. Augustine jointly, 
 upon occasion of St. Augustine's conversion and baptism by 
 St. Ambrose. But the very learned primate of Armagh' 
 produceth two very ancient MSS. wherein it is ascribed to 
 Nicetius, and from Menardus^ proveth that it is not men- 
 tioned by any ancient author before St. Bennet betook himself 
 to a monastic life, which was about the year 500, who speaks of 
 it in his Canonical Rules, or Benedictine OfB.ce, in whose time 
 one Nicetius, a bishop, lived, and perhaps the same to whom 
 it is ascribed. But be he the author or be he not, the frame 
 is so excellently modelled, as the Church of human structure 
 could not enjoin a better : and indeed the structure it is alone 
 
 •■ Quintilian., lib. i. c. 12. inscnhitar iste Hymnus Sancti Niceti.l 
 ' Usserius de symbolo. Apostolioo, ' [Gregorii liber Sacramentoruni 
 
 p. 5. [In hymnorum codice vetus- studio Hugonis Menardi Monach. Be- 
 
 tissimo partira Latino partim Hibernico ned., note, p. 400. Ante S. Bene- 
 
 sermone scriptorum, Nicetam Deum dictum et Teridium S. Caesarii Arela- 
 
 laudavisse legimus dicentem, ' Laudate tensis Episc. discipulum, qui de hoc 
 
 pueri Dominum, laudate nomen Do- hymno in suis regulis locuti sunt, 
 
 mini, Te Deum,' &c. nullus veterum illius mentionem fe- 
 
 In Latino Gallico quoque Psal- cit.] 
 terio circa tempora Henrici I. exarato. 
 
116 OF MORNING PRATER. 
 
 CHAP, that is human, the materials being divine, and of sacred deri- 
 
 '- — vation, as, for the avoiding of prolixity, I have noted in the 
 
 margin. 
 
 Or Benedicite.] This is called the hymn of the three child- t 
 ren ; the first mention of it is in Proclus : he declaring it to 
 be a daily hymn saith iracra rj otKov/Mevri xad' i/cdcTT'rjv ■^fiepav 
 l3oa' EiiXoyeiTe irdvTa rd epya Kvpiov tov Kvpiov "all the 
 world over every day is resounded. All the works of the Lord 
 bless the Lord." I find mention of it in the fourth council 
 of Toledo, anno 634, which saith Ecclesia Catholicaper totum 
 orbem diffusa celebrat^, "the Catholic Church spread over all 
 the earth doth sing it," and \Ai?itjuxta antiquam consuetudinem, 
 " agreeable to the ancient custom." 
 
 Benedicttis.] This hymn, mth Nunc dimittis, and Magnificat, y 
 are faulted, because being made upon occasion of particular 
 benefits they are not applicable to all. To which it is an- 
 swered, that these hymns are not absolutely commanded, but 
 being joined with others, the rule of our Church is precisely 
 this or that ; leaving in the minister a power to make his own 
 election. Again, this argument hath the same force and 
 edge against David's Psalms, many of which were composed 
 upon private emergencies, and seem as incommodious for 
 public concernments, which yet we dare not upon that 
 account proscribe out of the service of the Church : nor may 
 I pretermit the canon of the Belgic Church, established by the 
 synod of Dort', hymni Mari(B, Zacharits, Simeonis, cantabun- 
 tur, "the hymns of Mary, Zachary, Simeon, shall be sung." 
 
 Then shall be said the Creed.'] The Creed, neither this nor ^ 
 any other, was never any part of the liturgy, or public office, 
 either in the Greek or in the Latin Church, until nigh upon six 
 hundred years after Christ : the only and constant use thereof 
 in public, was the prescribing it as the great lesson for the 
 catechumens to learn and rehearse in public in order to 
 their baptism. So, for this Creed, Ruffinus tells us it was the 
 Roman mode, qui gratiam baptismi suscepturi sunt, fidelium 
 populo audiente symbolum reddunt^: " they who are about to 
 receive the grace of baptism, rehearse the Creed in the hear- 
 ing of all the faithful." And being himself about to expound 
 
 I" [Cap. 14.] ™ Ruffinus [Expositio S. leronymi 
 
 ' Can. 69. in Symbolum. 1468] 
 
OB' MORNING PllAYER. 117 
 
 upon it, he first premiseth, that he intends to tie himself to chap. 
 
 the order and form, quern in Aquileiensi Ecclesia per lavacri '■ — 
 
 gratiam suscepimtis, " -which in the Church of Aquileia we re- 
 
 80 ceived, when we were admitted to the laver of regeneration." 
 So for the Hierosolymitan Creed, Cyril's Catecheses are ex- 
 plications upon it, for the instruction of the catechumens : so 
 for the Nicene, or rather the Constantinopolitan Creed, Epi- 
 phanius tells us that e/cacrro? tuv Karrj'xpvfihxov rcbv fieX- 
 \6vraiv TO) drylo) XovTpa irpoa-ievat,", " every catechumen who 
 
 , intended to come to the blessed laver, was first to learn it :" 
 not a man of them, nor any other author of reputation, giving 
 the least hint of it as any parcel of the liturgy. As to the 
 ancient names by which it was called, there occur, first, regula 
 fidei, "the rule of faith" used by Tertullian; then symbolum 
 fidei, " the symbol of faith," as Cyprian very often ; sometimes 
 confessio fidei, " the confession of faith." The creed here in- 
 serted passeth under the title of the Apostles' Creed, supposed 
 by many to have been composed by the Apostles when they 
 were about to disperse themselves into their several walks, to 
 be the summary of their faith, every Apostle collating one 
 article, his share, to the frame. But our Church did not 
 confide in this relation, and therefore hath delivered herself 
 very sparingly in these saving terms, Symbolum, quod vulgo 
 Apostolorum dicitur, "the Creed which is vulgarly denominated Article 8. 
 from the Apostles." And learned Vossius hath evidently proved 
 it is a vulgar error, and that really the Apostles made no such 
 creed". His arguments are : First, there is not the least 
 syllable witnessing any such creed made by them, neither in 
 the Acts of the Apostles nor in their Epistles. Secondly, 
 amongst all the ecclesiastical writers not a man mentions it. 
 Thirdly, that if any such creed had been made by the Apostles, 
 the ancient fathers of the Church would never have presumed, 
 or attempted to contrive so many several confessions, but would 
 have acquiesced in this. Fourthly, if this creed had been de- 
 livered, totidem verbis, by the Apostles, there would not have 
 appeared in several Churches such variety of confessions, with 
 such additions, such omissions of articles, as the year 400 
 represents, many instances whereof he gives in comparing the 
 three creeds of Rome, Aquileia, and the East, as Ruffinus 
 
 " Epiphan. in fine Ancoratus. " De tribus Symbol. Dissertatio. prima, 
 
118 OF MORNING PRAYER. 
 
 CHAP, renders them. But whereas that judicious man takes excep- 
 
 tion against the word Catholic in the article of the Holy 
 Catholic Church,, and yields this reason, Apostolorum eeiate 
 nondum obtinebat consuetudo ut Christiani dicerentur Catholicif, 
 "in the Apostolic age custom had not yet prevailed to call 
 Christians Catholics ;" that assertion being negative, is tenant 
 only by courtesy, and were it precisely true, yet can it not be 
 rationally deduced from thence, that the word Cathohc was 
 not in that age applied to the Church, especially there being 
 record extant to the contrary. For Ignatius who a-in/eyei>eTo 
 TOK ^ATroaro\oi<; yvrjaio)^'', "conversed familiarly with the 
 Apostles,^' tells us ottov av § Xpicrro<; ^Irfaow, eKel tj KadoKiicq 
 eKKXTjaia"', " where Jesus Christ is, there is also the Cathohc 
 Church." In the right he is, confident I am, Catholicce nomen 
 apponi capit, ut Eccleaia qua toto orbe obtineret, distingueretur 
 a conventiculis hareticorum^ : " the word Catholic began to be 
 annexed, that the Church overspreading all the earth, might 
 be severed from the conventicles of heretics." And so Clemens 
 Alexandrinus, a hundred and twenty years before the Nicene 
 council, clearly applieth it ; for, speaking of those heretics of 
 the primitive times, he saith, fjuerayevearepwi ttj? KoOoXt/cfj^ 
 eKKKr^cria'i ra? a.vdpa)7rtva<! (TwrfKiaeK •jrerroiriKacriv^, "all their 
 conventicles were juniors to the Catholic Church;" which hav- 
 ing demonstrated by evident reasons, at length he concludes, 
 KaT e^o')(r]v, jiovTjv etvai, tf>afiev Trjv apyaiav Koi KaOoKiKrjv 
 eKKKtja-iav, " supereminently, and by way of excellence, we 
 say, the primitive and Catholic Church is one;" to which 
 perhaps that article of the Constantinopolitan Creed alluded, 
 " I beUeve one Catholic and Apostolic Church," for apostolic 
 and primitive are in that application convertibles. If then 
 the word Catholic entered upon this account, viz. as a mark 
 of difference to separate the true Church from the conven- 
 ticles of heretics, and such conventicles there were (whereof 
 there is no doubt) in the Apostles' days, the inference is 
 spontaneously consequent, that in that early age it might be 
 entertained. But to return to the Creed ; if it was not framed 8i 
 by the Apostles, how came it to derive denomination from 
 
 I' Dissert. 1. sect. 39. " Vossius ubi supra. 
 
 1 Chrysost. in laud. Ignatii. ' Stromat., lib. vii. 
 
 '' Epist. ad Smyrn. 
 
OF MOKNING PRAYER, 119 
 
 them? My answer iSj because it is an excellent epitome of CHAP. 
 
 their doctrine, and contrived in a near resemblance to their ' — 
 
 own language; or rather, because a great part of it was 
 probably digested by the Apostolic Church, though some 
 articles were added by after times. So the great Creed is 
 called the Nicene, though many things were affixed to it by 
 the council of Constantinople, and some things since. For, 
 certain it is, the primitive Church not far distant from the 
 Apostolic age, had a creed resembling this of the Apostles, as 
 to most particulars, and the substance of the articles, though 
 with some syllabical variations, as it is evident by Tertullian's 
 Reffula fidei^, which he renders thus : " A belief in one God 
 Almighty Creator of the world, and His Son Jesus Christ, 
 born of the Virgin Mary, crucified under Pontius Pilate, 
 raised again the third day, received up into heaven, sitting 
 there now at the right hand of His Father, who shall come 
 again to judge both the quick and the dead, at the resurrec- 
 tion of their flesh." Where the articles concerning the Holy 
 Ghost and the Church, being omitted, they are to be supplied 
 from the form of the catechizing then in use, which was in 
 truth a creed; so Cyprian, si aliquis illud opponit, eandem 
 legem Novatianum tenere quam Catholica Ecclesia tenet, eodeni 
 quo et nos symbolo baptizare^ : "but some will say Nova- 
 tian holds the same rule of faith with the Catholic Church, 
 baptizeth with the profession of the same Creed." With 
 the rehearsal then of the Creed they were baptized; sub tribus 
 nominibus testatio fidei pignoratur, " the testification of our 
 faith is made under three sacred names," saith the same Ter- 
 tulliany, and thence inferreth, necessario adjicitur Ecclesice 
 mentio, quoniam ubi tres, id est, Pater, et Filius et Spiritus 
 Sanctus, ibi Ecclesia qua trium corpus est : " of necessity the 
 mention of the Church must follow, for where these three are, 
 the Father, Son, and Holy Ghost, there is the Church the 
 body of all three." Which perhaps was Ignatius's meaning 
 when he said, " where Jesus Christ is, there is the Catholic 
 Church." This is also further made out by Cyprian, who 
 lived not long after Tertullian, and an African too ; for men- 
 tioning a form of interrogation taken out of the baptismal 
 
 " Tertullian de velandis virginibus. '' Tertul. [de Baptismo, c. 6.] 
 
 ^ Epist. 76. 
 
120 
 
 OF MORNING PRAYER. 
 
 CHAP, symbol, he renders it thus, Credis in vitam aternam, et re 
 
 missionem peccatorum per sanctum Ecclesiam^ ? i. e. "Dost 
 thou believe eternal life, and forgiveness of sins by the 
 holy Church V where there is not only mention of the holy 
 Church, and of forgiveness of sins, but also of life everlasting, 
 which learned Vossius^ will have to be an additional article 
 after Euffinus's time. True it is, what he saith out of 
 Jerome : omne Christiani dogmatis sacramentum carnis resitr- 
 rectione concluditur^ : " aU the mysteries of the Christian 
 faith were then terminated in the resurrection of the flesh," 
 and so Tertullian concludeth his rule of faith ; but yet, that 
 notwithstanding, that the article of life everlasting might be, 
 as by St. Cyprian it is clear it was not, no new addition, but 
 represented in a difi'erent 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 wondered at, 
 when they who are conversant in the ancient fathers know 
 their manner was in citing even canonical Scripture, not 
 always to consult the originals, but often to deliver it in such 
 words as their memories suggested, provided they preserved 
 the sense entire. 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 
 always appointed to be said after the reading of some part 
 of canonical Scripture ; because " faith comes by hearing," 
 Rom. X. 17, first hearing, and then faith : it is ordered to be 
 read standing, for three reasons. First, because it is, as to 
 the substantial thereof, taken out of the Gospels, which were 
 to be rehearsed standing. Secondly, because the stationary 82 
 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's 
 deportment in this case speaks thus, ut ventum est ad horam 
 
 • Epist. 76. b Kpist. 61. adv. Joh. Hierosol. 
 
 " Pe tiibiis Syirbolis, sect. 43. ' [Confessiones, lib. viii. 5.] 
 
OF MOKNING PRAYER. 121 
 
 profitendcB fidei, qum verbis certis, conceptis retentisgue memo- chap. 
 titer de loco eminentiore in conspectu populi fidelis 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 a 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 re- 
 fused 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. Augustine saith it not avToXe^el, in direct terms. 
 X The Lord be with you.] The psalms, lessons, and hymns, 
 having long employed 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 ii. 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 Chris- 
 tian 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 per- 
 suade as much, elprjVTjv iraaav 6 t^? eKKXr]aia<; Trpoea-TO)<; 
 i-Trev^erai, to? ek Trarpcoav oLKiav e'cai&v i. e. " the chief 
 priest or bishop, wisheth peace to all the people, as entering 
 into his Father's house;" and therefore whereas the Bracca- 
 rian council^ decreed "that the bishop and presbyter should 
 both use one and the same form, and determineth that form 
 by, The Lord be with you," with this expression, sicut omnis 
 retinet oriens, "as is generally retained in the East," either the 
 custom must be changed since St. Chrysostom's days, or else 
 we must reject a great part of his works for counterfeit, which 
 
 ^ Durand. Rational., lib. iv. c. 14. ed. 1606.] 
 Petrus Damian. [liber qui appellatur " 2 Cap. cxi. 
 
 ' Dominus vobiscum.' Op. torn. iii. 
 
122 OF MORNING PRAYER. 
 
 CHAP, gives US assurance of the contrary, viz. his homilies upon 
 
 '■ — Pentecost, the Philippians, Colossians, and others. This 
 
 form of salutation Epiphanius saith was derived from our 
 Saviour's first greeting the Apostles after His resurrection, 
 with His elprjVTjv vfilv, " peace be to you." Unobserved 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, Horn, iii.', seems to 
 render the mode of his time. 
 
 Let us pray.] The intention of the mind is never so dis- Y 
 posed to relax as in sacred exercises, either seized upon with 
 drowsiness or withdrawn by straying thoughts. 0em irpo- 
 (Tioirre'i 'xaafuo/xeOa, oKvmfieOa, 7rept<7Tpe(f)6fjLeOa, padfiov/iev, 
 TtSi/ <yovaTa)v yafjuii Keifiivtov i-jrl Tfj<; ayopa<; TrXavdo/ieOaS, i. e. 
 " when we come into God's dreadful presence, we yawn and 
 stretch ourselves, we scratch and scrub, we gape about us, or 
 grow drowsy; while our knees are upon the ground, our 
 minds are on wool-gathering, or about our law-suits;" yea, as 
 Cyprian saith well'', " while we supplicate God to hear our 
 prayers, we do not hear them ourselves." To summon and 
 rouse us therefore to a fixed intention towards the ensuing 
 duty, the Church hath accustomed to call upon us often with 
 an oremus, " let us pray," an office anciently peculiar to the 
 deacon, as is evident out of St. Chrysostom, Augustine, and 
 others. And agreeable to this was the practice of those who fol- 
 lowed only nature's dictates. "Orav ol lepei>; irpdrraycn t\ rav 
 Oeitov, 6 KTjpv^ irpoeLcri fieyaXr; (jxoinj fiowv, 'Ok aye"' " when 
 the priest is officiating in sacred things, the crier proclaims 83 
 with a loud voice, Attend or mind what you are about." 
 
 Lord have mercy upon us.] These three versicles antiquity Z 
 called the lesser litany, and of early admission they were into 
 the service of the Church, being mentioned in the Constitu- 
 tions ascribed to Clemens'', i<f i/cdarip tovtcov &v o Sidicovo<; 
 •jrpocTifjcovel, to? Xeyera) o \ab';, Kvpie eKerjaov, i. e. "at every of 
 these allocutions of the deacon, let the people say, Lord have 
 
 f \^Orav fl<rE\dri 6 ttjs iKKKTjffias vfjuv Kal elprivri.'] 
 
 irpoea-riis, eyflea's \eyei ilp^irti iraffiv' 5 Chrysost. in Psalm iv. 
 
 irav &fii\^, EipTjvTj -naffiv trav cuAoyp, ** De Orat Dominica. 
 
 flp-fjtn] ■jratriv' orav haTrd^fffdai KeXeup, * Plutarch, in Coriolano. 
 
 tlpijyTj iraiTtv' t^av tj 0v(ria TeA.co'^, "^ Lib. viii. u.-,5 and 6. 
 flpriVTJ iraffi. Kal fiera^i/ TraAjr, X*^P*^ 
 
or MORNING PRAYER. 123 
 
 mercy upon us." Fitly are they placed before the Lord's chap. 
 Prayer', because expedient it is we implore God's mercy, . ^^^" — 
 before we resort to Him in prayer. The address 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 
 XpicTTe eKer]<7ov, "Christ have mercy upon us," in the second 
 place. 
 
 4 Lord shew Thy mercy upon us.] These versicles, with 
 their answers, are of divine derivation. " Shew us Thy 
 mercy, O Lord, and grant us Thy salvation," Psalm Ixxxv. 7. 
 " God save the king," 1 Sam. x. 24. " Hear me, O Lord, 
 when T call," Psalm iv. 1 . " Let Thy priests be clothed with 
 righteousness, and let Thy saints sing with joyfulness," 
 Psalm cxxxii. 9. " O Lord, save Thy people, and bless Thine 
 inheritance," Psalm xxviii. 9. " Shall it not be good if peace 
 be in my days," 2 Kings xx. 19. " There is no strength 
 in us, but our eyes are towards Thee," 2 Chron. xx. 12. 
 " Create in me a clean heart, and take not Thy holy Spirit 
 from me," Psalm li. 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. 
 
 B Collects.'] Collects are so called, either because many peti- 
 tions are contracted and collected into one body, or because 
 they are gathered from several portions of Scripture, espe- 
 cially from those appointed for the epistles and gospels of the 
 days. As well those here next following, as others appro- 
 priated to days of solemn celebration, or dispersed abroad 
 in the several offices of our Church, are for the greater part 
 borrowed from the Sacramentary of Gregory the Great ; and 
 where others are omitted, it is upon this account, because 
 they contained something edifying towards the invocation of 
 saints. 
 
 ' Durand. Kational., lib. iv. i;. 12. 
 
CHAPTER IV. 85 
 
 AN OBDER FOB EVENING PBATEE THBOOGHOCT THE TEAB. A 
 
 CHAP. [Scotch Liturgy, "After the sentences, exhortation, confes- 
 
 '- — sion, and absolution, as is appointed at morning prayer, 
 
 the presbyter shall say or sing."] 
 
 The priest shall say, 
 
 ®ur Jpatjbtr fofitcl) art m fteabfn, ftanofotir be ®Sb name. 
 ©SB feingliom come. Wt^ tot'II fie tone on eartfi as it tg in 
 Seaben. Gibe us t^ts Jjaj) our tfailg breaU. ^nli forgibe us 
 our trespasses, as tue forgibe ttem tj^at trespass against us. 
 ^xdi lealJ us not into temptation, but lieliber us from ebil. 
 [Scotch Liturgy, " For Thine is the kingdom, the power and b 
 the glory, for ever and ever."] ^men. 
 
 Then Hkewise he shall say, 
 
 © ILoxti open ®i)Ou our lips. 
 
 Answer. 
 
 glniJ our moutt) s!)all sficto fortfi Wfy^ praise. 
 
 Priest. 
 
 ® GoJj mafec spceJj to sabe us. 
 
 Answer. 
 
 @ Horn mafee fiaste to Selp us. 
 
 Priest. 
 
 eSlorg be to tl)c jpatfier, antJ to tfte Sbon, &c. 
 ^s it teas in tfic beginning, is noto, &c. 
 praise ge tje ILorft. 
 
 Answer. 
 [Scotch Liturgy, " The Lord be praised."] 
 
 Then psalms in order as they be appointed in the table for 
 psalms, except there be proper psalms appointed for that 
 day. Then a lesson of the Old Testament, as is appointed 
 likewise in the calendar, except there be proper lessons 
 appointed for that day. After that Magnificat in English, 
 as folio weth. 
 
OF EVENING PRAYER. 
 
 iWig soul Irotfi magnt'fg tfic HorH, &c. Luke i. 
 ffilorB be to tfie iFat6er> anif to tSe ^on, &c. 
 ^s it foas in tfie beginning, is noto, &c. 
 
 8fi Or else this Psalm. [1 B. of Edw. VI. omitted.] 
 
 ® sfng unto t^e Horir a nefo song. Psalm xcviii. 
 ffilorg be to tfie jpatfier, anb to tfic §bon, &c. 
 ^s ft foas in tfie beginning, is nob), &c. 
 
 125 
 
 CHAP. 
 IV. 
 
 Magnificat, 
 Luke 1. 
 
 Cantate 
 DominOy 
 Ps. 98. 
 
 Then a lesson of the New Testament. And after that Nunc 
 Dimittis in English, as foUoweth. 
 
 Itorif, nob) lettest 'STSou 'STbg setbant Irepart in peace : ac= Luke 2. 
 coriring to ©58 toorlf, &c. 
 
 ffilorg be to tfie jpatfier, anK to ti)e ^on, &c. 
 as it foas in tjbc beginning, is noto, &c. 
 
 Or else this Psalm. [1 B. of Edw. VI. omitted.] 
 
 CGob be merciful unto us, &c. Psalm xlvii. d^s mise- 
 
 ffilorg be to tfie Jpatfiev, anU to tje ^on, anlr to tje Holjj ^p'g"*^^; 
 
 eijost. 
 as it bjas in tfie beginning, is nofo, anil eber sfiall be, toorftr 
 
 bjitfiout enJj. Amen. 
 
 The Common Prayer. 1 B. of Edw. VI. 
 
 Then shall follow the Creed, Then the suffrages before 
 with other prayers as is before assigned at matins, the clerk 
 appointed at morning prayer kneeling ; likewise with three 
 after Benedictus. And with collects, &c. 
 three collects. First of the 
 day. The second of peace. 
 Third for aid against all perils, 
 as hereafter foUoweth. Which 
 two last collects shall be daily 
 said at evening prayer with- 
 out alteration. 
 
 The second Collect at evening prayer. 
 
 © CEroft, from fofiom all fiolg iiesires, all gooir counsels, anb 
 all fust foorfes bo proceeb, gibe unto ©bp serbants tjat peace 
 tofiicfi tfie foorlb cannot gibe, tfiat botfi our jbcarts mag be set 
 
126 
 
 THE ATHANASIAN CREBD. 
 
 CHAP. 
 
 IV. 
 
 to obeg 'SrSB tommanlimentg, anU also tfiat ftg Wtte, foe king 
 tieftntijB from ti)e fear of our encmteg, mag pass our time in 
 rest anU quietness, tfirougjb tjbe merits of 3fesus Ctftrist our 
 Sbafatour. Amen. 
 
 The third Collect, for aid against all perils. 
 
 HtgSten our iiarlkness foe beseecfi '5P6ee, © Horti, antt ftg 
 'STftp great mercg iiefenlj us from all perils anir irangers of 
 tj^is nigSt, for tfie lobe of ©fig onlg S>on our S>alJiour %t%m 
 
 ©JbriSt. Amen. 
 
 [Scotch Liturgy, " Then shall follow the prayer for the king's c 
 majesty, with the rest of the prayers at the end of the 
 Litany, to the Benediction."] 
 
 Common Prayer. 
 
 In the feasts of Christmas, 
 the Epiphany, St. Matthias, 
 Easter, the Ascension, Pente- 
 cost, St. John Baptist, St. 
 James, St. Bartholomew, St. 
 Matthew, St. Simon and Jude, 
 St. Andrew, and Trinity Sun- 
 day, shall be sung or said im- 
 mediately after Benedictus 
 this confession of our Chris- 
 tian faith. [Scotch Liturgy, 
 "The presbyter and all the 
 people standing."] 
 
 IB. ofEdw. VL 
 
 In the feasts of Christmas, 
 the Epiphany, Easter, Ascen- 
 sion, Pentecost, and upon 
 Trinity Sunday, shall be sung 
 or said immediately after Be- 
 nedictus this confession of our 
 Christian faith. 
 
 Q^icunque vult. 
 
 SSSiiosoeber foill be sabeb: before all tj^ings, it is netessargD 
 tbat It bote tfie GCatJolic faitfi. " 
 
 aSKbicb faitb, except eberg one bo feeep fojole anJj unbefileb: 
 foitbout boubt be sball perisb eberlastinglg. 
 
 gtnb tbe CPatbolic faitb is tbis : tbat foe foorsbip one ffiob in 
 ©rinitg, anb 'Strinitg in unitg. 
 
THE ATHANASIAN CREED. 127 
 
 iSeftfier ronfountimg tfie persons : nor iiibQjing tfie substame. chap. 
 JFor tfiert is one person of tfie jpatfier, anotljer of tfic a>on, ^^" 
 
 an& another of tfte f^olg ffifiost. 
 23utt6e ffiotrfieaij of tlje Jatfin, of tjEie ^on, anJJ of tlje |^oI}) 
 
 ffif)ost fs all one : tfie glorg equal, tfie mafestg co=eternal. 
 ^ucfi as tfie jpatfier is, sucj is tfie ^on ; anti sucfi is tj&e 
 
 I^oIb CGfiost. 
 ©fee jFati)«r uncreate, tfie ^on untreate, anlj tfie l^olg 
 
 CErfiost untreate. 
 ©fee Jfatfeer tncomprefiensiftle, tfie Sion incomprefienstble ; 
 
 anil tfie l^olg ffifeost intomprei)enstbIe. 
 ®6e jpatfeer eternal, tfee ^on eternal ; anlJ tfie l^olg ffifiost 
 
 eternal. 
 anU get tfeeg are not tfiree eternals ; hut one eternal. 
 ^s also tfeere are not tfiree tncomprefeensttles, nor tfirce un= 
 
 createJj, but one uncreatelr, anir one intomprefiensitile. 
 Sbo lifeetotse tfie Jpatfeer is aimigfetB, tfee S>on aimigfetg, anU 
 
 tfee l^olg C&Sost aimigfitg. 
 anU get tfieg are not tferee gtUnigfeties ; but one gHmigfetg. 
 g»o tfie Jpatfeer is ffioir, tfee g)0n is C5otr, anij tfie |^olg CEffiost 
 
 is ©otr. 
 glnti get tfieg are not tferee CGrolJS, but one €roii. 
 So lilietoise tfee jfatfier is HorU, tfee ^on HorJj, anJj tje l^olg 
 
 ©fiost Hora. 
 anir get not tferce ICorirs ; but one l,or&. 
 jpor lifee as foe are compelleti bg tbe CDferistian beritg to ac= 
 
 ftnofoleljge eberg person bg Jitmself to be tSoO aniJ HorJj : 
 ^0 are fee forbtiiiien bg tj&e CDatfeoltc religion, to sag tfiere be 
 
 tferee ffioUs, or tferee Horljs. 
 ®Jie jpHtfier is malre of none : neither created nor begotten, 
 ©tie Sbon is of tSe Jpatfeer alone : not ma&e, nor created, but 
 
 begotten, 
 ©fee l^olg CSffeost is of tfee jpatfeer anir of tfee ^on, nettfeer 
 
 malje, nor treatelJ, nor begotten, but proceeljing. 
 ^0 tfeere is one JFatfeer, not tferee Jfatfeers : one Sbon, not 
 
 tferee ^on% : one |^olg CEffeost, not tferee |^olg ffifeosts. 
 ^nU in tfeis ©rinitg none is afore or after otfeer; none is 
 
 greater or less tfean anotfeer. 
 23ut tfee fofeole tferee persons are co=eternal togetfeer, anK co= 
 
 equal. 
 
138 
 
 THE ATIIANASIAN CREED. 
 
 CHAP. ^0 tjat tn all things, as i% aforesafti, tfte Mnitg m 'S^rmitB, 
 — — — anb tilt 'STrinitg in SKnttg, is to 6c foorsfttppeij. 
 
 I^E tlbertfort t^at fotll he gabeU, must ti)us tjinfe of tS« 
 
 ©rint'tg. 
 jFurt]&£rmot£ it is nc assarg to tfatrlasting salbation : tfiat i)e 
 
 also beUtbt rigfitlg tfit iiuarnation of our ILorti 3lfS«s 
 
 Ctfirist. 
 jfor tj&E rigj^t faitS is, tftat foe telifbe anir confess, t^at our 
 
 Itorii gjesus ©firist, tfie ^on of fSoti, is C&o& an& man. 
 CEfolj of ti)e substance of tfie jpatfier, begotten before tj&e toorlBs: 
 
 ant( man of tjbe substance of ^is mother, born in tfie foorlir. 
 perfect CKoJj anU perfect man, of a reasonable soul Snti j^uman 
 
 flesfi subsisting. 
 lEqual to tjbe jfatficr as touching |^is C&oiifieaft: anb inferior 
 
 to tbe jpatfter as toucj&ing |^is manfioolr. 
 51511)0, altbougfi l^c be C&oii antf man ; get |^e is not tfoo, 
 
 but one CDJ)rist. 
 ®ne, not bg contjersion of tjbe C&o&fiealj into flesfi ; but bg ss 
 
 tafeing of tfie manfiooli into ffiotr. 
 One altogether, not bg confusion of substance ; but bg unitg 
 
 of person, 
 jfor as tfte reasonable soul anti flesfi is one man, so ffioif 
 
 anU man is one ®j[)rist. 
 512960 suffered for our salbation, UescenUeii into Sell, rose again 
 
 tjbe tfiirU bag from tjbe Ijeali. 
 I^e ascenljeij into S^aben, |^e sittetfi on tfie rigfit jbanlr of tje 
 
 jpatjber, dSoti ^Imigttg, from tofience |^e sfiall come to 
 
 juljge tjbe quicfe anif tl)e iteaU. 
 ^t tofiose coming all men sfiall rise again foitS tfieir bodies ; 
 
 an& sfiall gibe account for tfieir oton toorfes. ^ 
 
 ^nft tfieg tj[)at f)abe bone gooJj sfiall go into life eberlasting ; 
 
 anU tjeg tfiat fiabe iione ebil into eberlasting fire. 
 ■STfits is tfie (ffiatfiolic fait^ ; foJicS except a man beliebe faitfi^ 
 
 fullg i>t cannot be sabeU. 
 ffilorg be to tj&e ;§atlieXf anU to tfie ^on, $rc. 
 gts it foas in tfie beginning, is nolo, ^c. 
 
 Thus endeth the order of morning and evening prayer 
 through the whole year. 
 
THE LITANY. 129 
 
 89 
 
 gHere foUoweth the Litany, to be used upon Sundays, Wed- chap. 
 F nesdays, and Fridays, and at other times when it shall be — — — 
 
 commanded by the Ordinary. 
 [Scotch Lit. " and without omission of any part of the other 
 
 daily service of the Church on those days."] 
 
 <© ffioij tfie jpatSer of jjfabm ; |)abe mtrcB upon us mtser^ 
 able st'nmrs. 
 
 O God the Father of heaven, have mercy upon us miserable 
 sinners. 
 
 ® ffioU tfie S»oit lileKjemci; of tf)z toorlir ; Jafaj mtxtTo upon us 
 miserable sinners. 
 
 O God the Son Redeemer of the world ; have mercy upon us 
 miserable sinne/s. 
 
 @ ffioir tje l^olg ffif)ost, proceeirtng from tije jpatfier anb 
 tfie ^on; j&abc merig upon us miserable sinners, 
 
 O God the Holy Ghost, proceeding from the Father and the 
 Son ; have mercy upon us miserable sinners. 
 
 © fiolg, blessetr anJj glorious 'S^rinitg, tSree persons anb one 
 ffioti ; fiabe mercg upon us miserable sinners.- 
 
 O holy, blessed and glorious Trinity, three Persons and one 
 God ; have mercy upon us miserable sinners. 
 
 Hemember not HorU our offences, nor tte offences of our fore= 
 fathers, neitjbcr tafee ®6ou bengeance of our sins ; spare us 
 gooli ILorb, spare ©fig people foi)om 'E^ton fiast retreemeU 
 toitfi 'Wi)}) most precious blooii, anti be not angrg foitS us 
 for eber. 
 
 Spare us good Lord. 
 
 Jprom all ebil anK miscj&ief, from sin, from tfie crafts anil 
 assaults of tjbe tiebil ; from W)^ toratj an!j from eber= 
 lasting ifamnatton. 
 
 Good Lord deliver us. 
 jprom all blinUness of 6catt, from pribe, bain^glorg anU 
 Sgpocrisg, from enbg, fiatrelr anli malice, anlr all unc6arita= 
 blcness. 
 
 Good Lord deliver us. 
 jf rom fornication anlj all otjer Ueatrtg sin ; antr from all tfit 
 aeceits of tfie foorlft, tSe flesfi anl> tfic Uebil, 
 
 Good Lord deliver us. 
 l'estrange. K 
 
130 
 
 THE LITANY. 
 
 ^Yt^^- ipwm Itgl^tntng anU ttmpjst, from plague, pesttUnce anlj 
 
 ^ — famine, from tattle anlJ murtier, anb from sutr&en 
 
 beatjb, 
 
 Good Lord deliver us. 
 Jprom all se&ition anlJ priba consptracg, [1 & 2 B. of Edw. 6. 
 from tj&e tgrantiB of tfie ttg^op of ikome, an& all fit's &e= 
 testable enormities,] from all false Uottrine an& fieresg, 
 from fiar&ness of fieart anU contempt of ©fig friora anU 
 tommanirment, 
 
 Good Lord deliver us. 
 23b tfif mgsterg of 'STfig fiolg incarnation, bg ©fig fiolg 
 nattbttg anK ctrtumctston, bg '^ftja baptism, fasting anD 
 temptation. 
 
 Good Lord deliver us. 
 aSg 'STbg agong anlj blooKg sfoeat, bg ®6g cross anb passion, 
 bg ®fig precious bcatfi anb burial, bg ®8g glorious resur= 
 rection anb ascension, anb bg tfie coming of tfie f^olg 
 ©fiost, 
 
 Good Lord deliver us. 
 In all time of our tribulation, in all time of our toealtfi, in 90 
 t{)c fiour of beatfi, anb in tfie bag of jubgment. 
 Good Lord deliver us. 
 WLt sinners bo beseecfi ©fiee to fiear us, © Horb ffiob, anb 
 tfiat it mag please 'S^jbec to rule anb gobern ©fig f)olg 
 Cfiurcfi unibersal in tfie rigfit foag, 
 
 We beseech Thee to hear us good Lord. 
 ®i)at it mag please ©fiee to feeep anb strengthen in tfie true 
 bjorsfiipping of '^fttt, in righteousness anb Soilness of life, 
 ®l)g serbant our most gracious liing anb gobernor, 
 We beseech Thee to hear us good Lord, 
 ©fiat it mag please ®fiee to rule fiis fieart in ©fig fattfi, fear, 
 anb lobe, anb tfiat fie mag cbermore fiabe affiance in ©fiee, 
 anb eber sceli ®fig fionour anb glorg. 
 
 We beseech Thee to hear us good Lord, 
 ©fiat it mag please ©fiee to be fiis befenber anb keeper, gibing 
 fiim tfie bictorg ober all fiis enemies, 
 
 We beseech Thee to hear us good Lord, 
 ©fiat it mag please ©fiee to illuminate all bisfiops, pastors 
 [So. Lit. "presbyters"] anb ministers of tfie ©fiurcfi, hjitfi 
 true fenotolcbge anb unbcrstanbing of ©fig toorb ; anb tfiat 
 
THE LITANY. 131 
 
 6ot5 bg tfietr pttacSing anti Itbing, tficg mag %et it fortfi anir chap. 
 gJjtD it attorKtngiB, — ^^^ 
 
 We beseecli Thee to hear us good Lord. 
 •SCfiat ft tnaj) please ©See to enUue t^e lorits of tSe couneil, 
 ana all tfie nobilftg toftfi grate, totsirom anU unberstanUing, 
 We beseech Thee to hear us good Lord, 
 "SDJat ft mag please ©See to bless anK Iteep tSe magfsttates, 
 gfbfng tSem grace to execute justfce, anU to maintafu trutS, 
 We beseech Thee to hear us good Lord, 
 ©fiat ft mag please ©See to bless anK lieep all ©Sg people, 
 
 We beseech Thee to hear us good Lord. 
 ©Sat ft ntag please ©S^J to gffie to all natfons, unffg, 
 peace, anK concorK, 
 
 We beseech Thee to hear us good Lord. 
 ©Sat ft mag please ©See to gfbe us a Seart to lobe anK KreaK 
 ©See, anK Kflfgentlg to Ifbe after ©Sg commanKments, 
 
 We beseech Thee to hear us good Lord. 
 
 ©Sat ft ntag please ©See to gibe to all ©Sg people fncrease of 
 grace, to Sear nieelilg ©Sg foorK, anK to receffae ft bjftS pure 
 affectfon, anK to brfng fortS tSe frufts of tSe spfrft, 
 
 We beseech Thee to hear us good Lord. 
 
 ©Sat ft mag please ©See to brfng fnto tSe foag of trutS, all 
 sucS as Sabe erreK anK are KecefbeK, 
 
 We beseech Thee to hear us good Lord. 
 
 ©Sat ft mag please ©See to strengtSen sucS as Ko stanK, anK 
 to comfort anK Selp tSe h)eafe=SearteK, anK to raise up tSem 
 tSat fall, anK finallg to beat Koton S>atan unKer our feet, 
 
 We beseech Thee to hear us good Lord. 
 
 ©Sat ft mag please ©See to succour, Selp, anK comfort all 
 tSat be I'n Kanger, necessftg anK tribulation. 
 We beseech Thee to hear us good Lord. 
 ©Sat ft mag please ©See to preserbe all tSat trabel bg lanK 
 or bg bjater, all toomen labourfng of cSflK, all sfcfe persons 
 anK goung tSflKren, anK to sSeto ©Sg pitg upon all prf- 
 soners anK captfbes. 
 
 We beseech Thee to hear us good Lord. 
 ©Sat ft mag please ©See to KefenK anK probfKe for tSe fatSer-- 
 Icss cSflKrcn anK toiKofos, anK all tSat be Kesolate anK 
 oppresseK, 
 
 We beseech Thee to hear us good Lord. 
 k2 
 
132 
 
 THE LITANY. 
 
 IV. 
 
 CHAP. Sfiat it mag jplease VLfite to Sabe mertg upon all men. 91 
 
 We beseecli Thee to hear us good Lord, 
 ©fiat It mag pleage '^fitt to forgfbe our tnemieg, persecutors g 
 antr slanUerers, anlr to turn tfieir fiearts. 
 
 We beseech Thee to hear us good Lord, 
 ©fiat It mag please ©fiee to gibe anlr preserve to our use tfie 
 fetntilg fruits of tfie eartfi, so as tn &ue time foe mag enjog 
 tfiem. 
 
 We beseech Thee to hear us good Lord, 
 ©fiat it mag please ©fiee to gibe us true repentance, to forgibe 
 us all our sins, negligences anb ignorances, anU to eniue 
 us foitfi tfie grace of ©fig fiolg S'pii'it, to amenir our libes 
 accor&tng to ©fig fiolg foorir. 
 
 We beseech Thee to hear us good Lord. 
 §b)on of ffioB, foe beseecfi ©fiee to fiear us. 
 
 Son of Godj we beseech Thee to hear us. 
 
 ® ILamb of ffiob tfiat tafeest afoag tfie sins of tfie foorlU, 
 
 Grant us Thy peace. 
 (© ILamb of ffioU tfiat taiiest afoag tfie sins of tfie foorlU, 
 Have mercy upon us. 
 ® ©firist fiear us. 
 
 O Christ hear us. H 
 
 Uortr fiabe mercg upon us. 
 
 Lord have mercy upon us. 
 
 ©firist fiabe mercg upon us. 
 
 Christ have mercy upon us. 
 HorU fiabe mercg upon us. 
 
 Lord have mercy upon us. 
 @ur jpatfier fofiicfi art in fieaben, &c. 
 
 And lead us not into temptation, 
 
 23ut ircliber us from ebil. Amen. 
 
 The Versicle. 
 © UorU Seal not foitfi us after our sins. 
 
 The Answer. 
 Neitfier refoarii us after our iniquities. 
 
 Let us pray. 
 
 ® ©oir, merciful Jpatfier, tfiat Ijespisest not tfie sigfiing of 
 a contrite fieart, nor tfie tiesire of sucfi as be sorrofoful, merci= 
 fullg assist our pragers tfiat foe mafee before ©fiee in all our 
 
THE LITANY. 133 
 
 troubles anU airfjEtstties tofiensoeber tfieg oppress us. glnti chap. 
 gratiousiB \itax us, tfiat tJjose efatis, tojbfcl) tfie craft antf sub= -r^ — 
 ttltg of tj&e liEbil or man foorfoti) against us ht irougfit to 
 nougSt, anb i)g tje probtUcnK of ®i)g goo&ness tfiEg mag be 
 totsperseU, tj[)at foe Wti^ serbants being fiurt bg no persetu= 
 tions, mag ebermore gibe tfianfes unto ©fiee in ®ig fiolg 
 ©turtjb, tSrougi) gjesus CDfirist our Horlr. 
 
 O Lord arise, help us, and deliver us for Thy Name's sake. 
 @ €roa foe fiafae bcarir foitfi our ears, anJj our fatficrs fiabe 
 
 fteclarelj unto us, tfie noble foorfes tbat ®|&ou iJiJjst in tjeir 
 
 irags, anil in tfie olli time before tfiem. 
 
 O Lord arise, help us, and deliver us for Thine honour. 
 
 Clorg be to tfie Jpatber, antt to tfie gbon, &c. 
 ^s it foas in tbe beginning, is nofo, &c. 
 jprom our enemies tiefenJj us @ ©brist. 
 
 Graciously look upon our afflictions. 
 
 ^itifullg befjolli tbe sorrofos of our btarts. 
 
 Mercifully forgive the sins of Thy people. 
 
 jpabourabig fottb mercg bear our pragers. 
 
 O Son of David have mercy upon us. 
 
 92 33otb nofo anl( eber boucbsafe to bear us, © ©brtst. 
 
 Graciously hear us, O Christ, graciously hear us, O 
 Lord Christ. 
 
 The Versicle. 
 © HorU let ®bg mercg be sbefoeii upon us. 
 
 The Answer. 
 
 ^s foe iJo put our trust in 'Wtitt. 
 Let us pray. 
 
 aeSe bumblg bescEcb ®bce, © ;ffatiitt, mercifullg to loofe 
 upon our infirmities, anft for tbe glorg of ©bg Name's safe 
 turn from us all tbose ebils tbat foe most rtgbteouslg babe 
 ifeserbeif, anlr grant tbat in all our troubles bse mag put our 
 fobole trust an!j confidence in ©bg mercg, anlj ebermore serbe 
 ®b£c in boliness anir pureness of libing, to ©bg bonour anij 
 glorg, tbrougb our onlg JWeUiator anU ^iibocate "^esn^ 
 ©briSt our Horir. Amen. [1 B. Edw. VI. : " Here follows 
 the prayer of St. Chrysostom, and no others."] 
 
134 THE LITANY. 
 
 CHAP. 
 
 ^^- . A Prayer for the King's Majesty. 
 
 TUsprayer © HotU out ficHbenlB Jpatfter, Sigjb anlr tnigfitg, Hing of 
 kLfte""^ fetngs, Horli of lortrs, tfte onlg Huler of princes, toStcfi Irost 
 ^4^^|i°*"from ®6b tfiwn? ftefiollJ all tfie Muellers upon tfie eartfi, most 
 fieartjlg foe beseetf) ^j&ec fotifi ©ftg favour to be§oia our most 
 gracious soberetp lorii, anU so replenisfi j[)im fottfi tfie grace of 
 ®Sb fiolg Sptri't, tSat fie mag alfoag incline to ©fig fotll, 
 anJi foalfe in ^fig foag, enUue fiim plentifullg foitfi fieatienlg 
 gifts, grant fiiin in fiealtii anli foealtj long to libe, strengthen 
 Sim, tfiat fie mag banquisfi anti overcome all fiis enemies, anK 
 finallg after tfiis life fie mag attain eberlasting fog anZf 
 felicitg, tfirougfi gjesus ©firist our Hortr. Amen. 
 
 [Scotch Lit.'] A Prayer for the holy Clergy. 
 
 Omitted in ^Imigfitg anil eberlasting ffiob, fofiicfi onlg foorfeest great 
 rfEdw.^ marbels, senti trofon upon our hisfiops antr curates, anft all 
 t*^'t ta'an- congregations committed to tfieir cfiarge, tfie fiealtfiful spirit 
 cientMs. 0f %j^g gvacc, Buif tfiat tfieg mag trulg please ®fiee, pour 
 *^^ upon tfiem tfie continual &efo of ©fig blessing : grant tfiis, © 
 
 Horb, for tfie fionour of our ^iibocate aniJ ittettiator 3fesu» 
 
 ©firist. Amen. 
 
 [Scotch Lit. A Prayer to be said in Ember-weeks, for those 
 •which are then to be admitted into Holy Orders ; and is to 
 be read every day of the weekj beginning on the Sunday 
 before the day of Ordination. 
 
 [Omitted aimigfitg ffioK, tfie giiier of all gooii gifts, fofio of ®:figY 
 Edli^^iO iitbine probibente fiast appointed tiibers orUcrs in ®fig 
 (fffiurcfi, gibe ®fig grace toe fiumblg beseecfi 'S^fiee to all tfiose 
 fofiicfi arc to be calleir to ang ofKce aniJ administration in tfie 
 same ; anft so replentsfi tfiem foitfi tfie trutfi of ®fig Uoctrine 
 antt innocencg of life, tfiat tfieg mag faitfifullg serbe before 
 ■STfiee, to tfie glorg of ©fig great Name, anU tfie benefit of ©fig 
 fiolg GCfiurcfi, tfirougfi ^e%m ©firist our Horlf. Amen.] 
 [And the Litany shall ever end with this Collect following.] 
 
 A Prayer of Chrysostom. 
 
 [2 B. of aimtgfitg ffioti, fofiicfi fiast giben us grace at tfiis time foitfi 
 mw- on« accorb to malie our common supplications unto ©fiee, anti 
 
THE LITANY. 135 
 
 Ijost promise tfiat fofim tfao or t^xn ht gatfierelt togetfifr in chap. 
 ®^tB iSante, ©fiou foilt grant tfieir requests ; fulfil nofo, © - ^^" 
 
 ILortr, tfie besires antr petitions of ©Jig serbants, as mag he itfmbri'c 
 most expedient for tftem, granting us in tiiis foorllf fenofoleljge f^f 
 of ©Sg trutfi, anU in tjc foorlU to tome life eberlasting. Amen. 
 
 93 ®jbe grate of our Hortr ^Jesus CCfirist, anb tfie lofae of (Solf, 2 cor. is 
 antr ti)e fcllofosjiip of t^e l^olg ffiSost, be foitfi us all eber- [^^rf 
 more. Amen. ^''^- ^0 
 
 Scotch Liturgies. For Rain, if the time require. 
 
 I O God heavenly Father, © ffioft fieatjenlg jfatfier, These two 
 
 whose gift it is that the rain tofiicfi i)g 'Sffig ^on 3JeSUS Cdude 
 
 doth fall, the earth is fruitful, ©firtSt fiast promised to all *^?°^" 
 
 beasts increase, and fishes do tfiem tfiat seeR '2CJbB feingUom, office in 1 
 
 multiply; send us, we beseech anlj tj&e rig!)teousness thereof, Yl 
 
 Thee, m this our necessity, all tfiings netessarg to tjbeit 
 
 such moderate rain and show- fcoirilg SUStenattte ; SentI US 
 ers, that we may receive the toe fteseetft tftee, in t|)is our 
 fruits of the earth, to our com- netessitg, sutfi moUeratc rain 
 fort, and to Thy honour, anil sjotuers, ifiat tne mag re= 
 through Jesus Christ our ceifae t^e ftuits of tje eartfi to 
 Lord. Amen. our tomfort, anJJ to ®f)g |)o= 
 
 nour, tfirougfi ^e%n% ©firist 
 
 our HorlJ, Amen. 
 
 For fair Weather. 
 
 © HorU e&oU, toJbitS for tfie sin of man Uiiist once brofen all 
 
 t6e>orll(,|except eigfit persons, anb aftertoarJjs of ©fig great 
 
 mercg ftiirst promise nefaer to bestrog it so again ; toe tumblg 
 
 6eseeti)J®fiee, tfiat^ltfiougfi toe for our iniquities fiabe toortjilg 
 
 ireserbetr tjis plague of rain anJ) toaters, get upon our true re= 
 
 pentance, ©fiou foilt senU us sucj& tocatlier, toj&eretg foe mag 
 
 receibe tge fruits of tje eart^ in true season, antr learn botjb bg 
 
 WbVi puntsfiment to amentr our libes, antr for ®6g clemencg 
 
 to gibe ®fiee praise antr glorg, tfirougfi gjesus GPfirist our 
 
 Hortr. 
 
 In the time of Dearth and Famine. 
 
 © CSrotr J)eabenlg Jpat^er, toi)ose gift it is tbat tfie rain trotj 
 fall, tSc eartS is fruitful, beasts increase, antr fishes tro muU 
 tiplg, befioltr toe beseetfi ^fiee, tfie afflictions of ®f)g people, 
 
136 THE LITANY. 
 
 CHAP. anU grant tjat t&e scarcttg anH fteartft (foljtci) fae Ijo nofo most 
 
 '■ — tttstlg suffer for our iniquitg) mag t^rougj^ ©ftg goolrness be 
 
 ttiErcifuIlp turnelr into cibeapness anlJ plentg, for tf)£ lobe of 
 3Jesus eCftrtst our Horto, to fofiom toitj ®j&ee anli tfie l^olg 
 CSrj&ost, be pratse for eber. Amen. 
 
 [2 B. of Edw. VI. Or thus. ® ffioti merciful :ffai^tx, tofio 
 in tf)e time of lEIiseus, tfie propj&et, iJitrst suifljenlg turn in 
 Siamaria great scareitg anir beartfi into plenty an& cheapness, 
 anlJ extreme famine into abun&anie of bietual ; Sabe pitg upon 
 us tfiat nofa are punisfieiJ for our sins iuitjb lifee aiibersitg, 
 increase tfie fruits of tje cartfi bg ®6b beabenlg beneUiction ; 
 aniJ grant tftat foe receibing ®bB bountiful liberalitg, mag 
 use tjbc same to ©bg gIorg> our comfort, anir relief of our 
 necUg neighbours, tbrougb 3)^sus ©brist our ILorti. Amen.J 
 
 In the time of War. 
 
 © aimigbtg ffioU, Hing of all Sings, anir ffiobernor of all 
 tbings, fobose pofoer no creature is able to resist, to fobom it 
 belongctb justlg to punisb sinners, anO to be merciful to tbem 
 tbat trulg repent ; ^afac anir licliber us, foe bumblg beseecb 
 ®bee, from tbe banJJS of our enemies, abate tbcir priJie, assuage 
 tbeir malice, anU confounK tbetr bebices, tbat foe being armcii 
 foitb S^bg ifefence, mag be preserbetJ ebermore from all perils, to 
 glortfu ©bee fobtcb art tbe onlg giber of all bictorg, tbrougb tbe 
 merits of ®bg onlg ^on ^jesus GEbrist our Hori. Amen. 
 
 In the time of any common Plague or Sickness. g^ 
 
 © aimigbtg (Soil, fobicb in ®bg foratb, in tbe time of Hing 
 i^abiii, iittrst slag foitb tbe plague of pestilence tbrcescore anb 
 ten tbousanii, anb get remembering ®bg mercg, biljst sabe tbe 
 rest, babe pitg upon us miserable sinners, tbat nofo arc bisiteb 
 foitb great sicftness anir mortalitg, tbat lifee as ®bou biirst tben 
 commanti ®btne Sngel to cease from punisbing, so it mag 
 please '^litt to toitbbrafo from us tbis plague anir griebous 
 stclmess, tbrougb 3Jesus ©brist our Horb. Amen. 
 
 ® CBroti, fobose nature anb propertg is cbcr to babe mercg, 
 anb to forgibe, receibe our bumble petitions ; anb tbougb foe be 
 tieb anb bounb foitb tbe cbatn of our sins, get let tbe pitifulness 
 
THE LITANY. 137 
 
 of ©fts great mertj) looge us, for tfie honour of gjegus chap. 
 CCfirtst's safee our JWctrtator antr aUbocate. Amen. — ^^^— 
 
 A Thanksgiving for Rain. 
 
 I ® CEroii our ijjabenlB jFatfier, fofio bg ©fig gracious probt= ah these 
 atncc Host cause tjc former anti tje latter rain to ttescenii upon ^^"'^s 
 tSe eartfi, tjbat ft mag tring fortf) fruit for tfie use of man, toe ^nljames, 
 gibe ®l)ce fiumfile tfianfes tjat it fiatS pleaselj ®|&ee in our great= "^^^ij^^f foji' 
 est necessity, to senJj us at tf)e last a jogful ratn upon Wjim m^r utur- 
 iitjberitance, anJj to refresjb it tofien it foas Hrg, to tfte great ^'^' 
 comfort of us ©fig untoortSg scrbants, anlj to tfie glorg of ©fig 
 6olg Name, tjbrougi) ©fjg mercies in gjesus ©firist our HorJj. 
 
 Amen. 
 
 A Thanksgiving for fair Weather. 
 
 © UorU ffioir, hjj^o Jast justlg Jumhlelj us bg ®Sg late 
 plague of immoUcrate rain anir foaters, anK in '2C6g mercg fiast 
 reliebeir anU romforteU our souls bg tjis seasonable anti blesseft 
 change of h)cat|&er ; toe praise anJj glortfg ®6g jbolg Name for 
 ti)is Wt)^ mercg, anK toill altoags Ueclare '2r|)g lobing feiniiness 
 from generation to generation, t^rougfi 3Jcsus (JDfirist our HorlJ. 
 Amen. 
 
 A Thanksgiving for Plenty. 
 
 © most merciful jpatfier, fo^icb of ®6g gracious gooUness 
 bast bearii tbc Uebout pragers of ©bg (Kburcb, anJj turneii our 
 Ijeartb anK scarcitg into cbeapness anU plentg, toe gibe ®bee 
 bumble tbanfts for tbis 'Stbg special bountg, bcseecbing '<M)tz 
 to continue tbis ©bg lobing liiniiness unto us, tbat our lanJj 
 mag giellj us ber fruits of increase, to ®bg gloi^g an& our 
 comfort, tbrougb gjcsus ©brist our ILorir. Amen. 
 
 A Thanksgiving for Peace and Victory. 
 
 # ^Imigbtg €5oU, iaUti) art a strong totoer of ttefence unto 
 ®bg serbants against tbe face of tbeir enemies, toe gielU '^Ue 
 praise ani( tbanfesgibing for our Ueliberance from tbose great 
 anir apparent dangers toberetoitb toe toere compasselj ; toe ac= 
 fenotoleirge it ®bs gootiness, tbat toe toere not Uelibereft ober as 
 a preg unto tbem, bcseecbing '^itn still to continue sucb ®bg 
 mercies totoartis us, tbat all tbe toorlK mag linoto tbat ®bou 
 
138 
 
 THE LITANY. 
 
 CHAP, art our S>aHour anil migfitg Bditrmr, tfirougft gjesus ©firtgt 
 '- — our Horb. Amen. 
 
 A Thanksgiving for DeKverance from the Plague. 95 
 
 © Horir CErob, foj&t'tfi Sast foounUea us for our sing, anir con= 
 gumeU us for our transgrfsstons, bg ©fig latj ftjabg atiU 
 toaJjful btst'tatton, anU nolo in tj^e mitrst of fu!jgn«nt retnem^ 
 bering mErcg, j^ast rjtijemjb our souls from tfie jafos of 
 Jjeatjb; iat ofitr unto ©Jig fatfierlg gooirness ourselbfs, our 
 souls, anir to&tes, fofifcfi ®5ou fiast tieltbtretr, to he a Iibmg 
 satrtficE unto '^^tt, altoags praising ant( mapifging ©fig 
 mercies in tfte mitrst of tje congregation, tfirougfi ^J^^^s ©ftrtst 
 our llorU. ^men. 
 
 Or this. 
 
 Wit 5«mblg acfenofoletrge before 'STJee, © most merciful 
 jpatfier, tj^at all punishments foSt'cJ) are tfireateneir in ©fig lato, 
 migftt fustlg j^abe fallen upon us, fag reason of our manif Itr 
 transgressions anir ]^arUness of fieart : get seeing it ftat^ pleaseir 
 ©iiEe of ®|&g ten&er mercg, upon our toeafe anij unbrortfig 
 fiumtliation, to assuage tjbe noisome pestilence fo^erefoitS bje 
 latelg j&abe been sore afflicteb, anU to restore t]be boice of fog 
 ani fiealtfi into our tfoellings; toe offer unto ©fig 5Bibine 
 JWafestg tfie sacrifice of praise anU tfianlisgibing, lauUing anft 
 magnifging ©fig glorious iEame for sucfi ©fig preserbation 
 anU probiJjence ober us, tfirougfi ^csus ©firist our ILorU. 
 glmen. 
 
197 ANNOTATIONS 
 
 CHAPTER IV. 
 
 (A) Catechising part of the evening office. The want thereof the cause of CHAP. 
 heresies. Judgment of the synod of Dort. Sermons were, in the primi- ^^- 
 tive Churcli, part of the evening office. Evening prayer, why so called. 
 An ancient evening hymn. (B) The doxology of the Pater No.ster, 
 why oinitted in our service. (C) A necessary rubric added by the Scotch 
 liturgy. (D) Athanasius's Creed, falsely so called, yet ancient, and ex- 
 tant in anno 600 after Christ. (E) Litanies ancient ; in the Western 
 Church long before Mamercus. Beformed by Gregory the Great ; ours 
 whence derived ; the gesture proper for it. (F) Wednesdays and Fri- 
 days, why days of fastings. Stations, what, and why so called. Tertul- 
 lian cleared. (G) Forgiving our enemies, a peculiar of Christianity. 
 The Jewish and Eomish practice contrary to it. (H) Bepeated prayers 
 most powerful. (I) The thanksgivings for rain, &c. a necessary reforma- 
 tion. 
 
 A An order for evening prayer.] Though evening service 
 varieth not much from that of the morning, yet doth it 
 afford something which obHgeth our consideration. For 
 (what is too much forgot) I must remind you that there is 
 an evening service before evening prayer. " The curate of 
 every parish, or some other at his appointment, shall diligently 
 upon Sundays and holy days, half an hour before evening 
 prayer, openly in the church instruct and examine so many 
 children of his parish sent unto him as the time will serve, 
 and as he shall think convenient, in some part of the Cate- 
 chism ='." The same rule is observed by the Belgic Church ""j 
 and so did the Palatine divines advise at the synod at Dort", 
 that it should be an afternoon exercise, with this positive re- 
 solution : nan dubitamus, cur tot haereses, et nova dogmata 
 locum passim inveniant, causam vel maximam esse, catechiza- 
 
 " Rubric after Confirmation. ^ Canon 68. <' Act. Synod., p. 31. 
 
140 ANNOTATIONS UPON CHAPTER IV. 
 
 cHAP. tionis nefflectum: "we are confident that the neglect of cate- 
 
 '■ — chising is the main cause of so many heresies and novel 
 
 doctrines which infest the Church." I wish they of the 
 Presbyterian inclination would more listen to these their 
 friendsj and if not for conformity's, yet for Christianity's 
 sake, not suffer preaching so totally to usurp and jastle out 
 this most necessary office; that as an inmate to expel the 
 right owner, the afternoon sermon hath not that countenance 
 of authority in our Church which catechising hath, this being 
 settled by express rule, that only tolerated or entering in by 
 remote implication ; and though late custom hath invested it 
 with an honour commensurate with and equal to that of the 
 morning sermon, sure I am it was of minor reputation in the 
 Apostolic and next succeeding ages. So that Mr. Thorndike* 
 demands " to see what place these afternoon sermons had in 
 the public service of the ancient Church." K by Church he 
 intendeth the CathoUc and universal Church, or the greatest 
 and most considerable parcels of it, that place I conceive can- 9S 
 not be found, nor is there any mention thereof any where, 
 Csesarea of Cappadocia, and Cyprus only excepted : of these 
 Socrates* thus : C<Bsare<B Cappadodm, et in Cypro, die Sab- 
 batis et Dominica semper sub vesperam, accensis lucernis, pres- 
 byteri et episcopi Scripturas interpretantur ■ " at Csesarea of 
 Cappadocia, as also at Cyprus on the Sabbath and Lord's 
 day, always at candle-light in the evening, the presbyters 
 and bishops interpret the Scriptures." And this I take it is 
 the reason why St. Basil (who was bishop of that Caesarea) 
 preached so many homilies (evidently the second, seventh, and 
 ninth of his Hexaemeron) at the evening. Now as this testi- 
 mony of Socrates chalketh out the place of the afternoon 
 sermon to be the same with that ia the morning, viz. after 
 the reading of the Scriptures, so doth it imply that the cus- 
 tom was nowhere taken up but there; and that in other 
 places preaching at evening service was but occasional and 
 arbitrary, not stated as parcel of the office. Let it not be 
 thought that I here endeavour to disparage that ordinance of 
 preaching, an ordinance so often instrumental to the conver- 
 sion of souls. No, my only design is to commend the other 
 
 ■1 The Service of God at Religious = Hist, lib. ix. c. 21. 
 
 Assemblies, p. 405. [p. 375. ed, Oxon.] 
 
ANNOTATIONS UPON CHAPTER IV. 141 
 
 duty to more frequent practice: a duty without whose pre- chap. 
 
 elementation sermons themselves edify very little. — 
 
 Evening prayer. \ The office catechistical being pastj even- 
 ing prayer is to begin. But why not afternoon, rather than 
 evening prayer? I answer, because then the sun, and conse- 
 quently the light, begins to decline. It seems the Greek 
 Church had two services in the afternoon, one at our three, 
 their nine, and another at the close of the evening, as ap- 
 peareth by the council of Laodicea, can. 18, decreeing, Trepl 
 rov, rrjv avTijv Xeirovpyiav t5}V ev^Siv TrdiTore, koX iv Tal<; iv- 
 vdraK, KM, iv rat'; icnrepaK ocpeiXeiv ylveadai ; " that the same 
 service of prayers ought to be made use of both at the ninth 
 hour and at evening." This "at evening" was at candle 
 lighting, whence the prayers appropriated to it were Xv^vokoI 
 eif)(al, as the psalms Xi/)(yi,Kol '\p-aXfj,oi, or vfivoi rov Xv^vikov, 
 " candle-light hymns :" the reason is, because when the can- 
 dles were first lighted their mode was to glorify God with an 
 hymn, one form whereof is still extant in these words : <^w? 
 IXapov dyiaii So^rj'i aOavdrov •Karpo';, ovpaviov, djiov, fiaKapof 
 lr]aov Xpiare' iX66vre<; eVt rov rfKiov hvauv ISovre^ ^63? eairi- 
 pivov, vfj,vovfiev Trarepa koX viov /cal dyiov irvevfia Qeov. "A^i,o<; 
 ei iv TraaL Kaipoi<i vfiveladai, (fxoval'i 6aiaL<i vie @eov, ^(orjv 6 
 St'Sow Bw 6 Koajxo'i ae So^d^ei : " blessed Jesus Christ, Thou 
 cheerful brightness of the holy immortal glory of the heavenly 
 and holy Father ; when the sun is set, no sooner do we be- 
 hold the evening light to shine than we glorify the Father, 
 Son, and Holy Ghost. Son of God, giver of life. Thou art 
 worthy at all times to be praised with holy voices, therefore 
 the whole world doth glorify Thee." This is that eucharis- 
 tical hymn whereof St. BasiF thus : eSofe rot? -TraTpacriv 
 rijiSv, /J-rj (TCcoTTrj ttjv %a/3W' tov eairepwov ^cbtos Be^eaOai, 
 aXX' evdii'i ^avevTo<; ev^apicrrelv, Xejovrev alvovfiev iraTepa, koI 
 vlov Kol ar/iov Trvev/j^a 0eov: "our fathers thought meet not 
 silently to pass by the benefit of this evening light, but, as 
 soon as it appeared, presently they gave thanks, saying, 
 Glory be to the Father, and to the Son, and to the Holy 
 Ghost." He that desireth to see more of this particular may 
 resort to the same fountain whence I had it, the late learned 
 primate de Symbolis, which being so excellent a piece, and 
 
 f Ad Amphiloch., k. 29. 
 
142 ANNOTATIONS UPON CHAPTER IV. 
 
 CHAP. SO undoubtedly his, I cannot but wonder why Dr, Barnard 
 
 '■ — in his first and second catalogue of his works omitted it. 
 
 The priest shall say.] But when? At the beginning of 
 evening prayer ? I confess I have known the practice so, and 
 have heard it hath been positively enjoined by a learned 
 bishop and great ceremonialist, that evening prayer should 
 begin with the Lord's Prayer. But the rule of the Church 
 is express to the contrary ; for in the rubric before morning 
 prayer it is ordered thus : " At the beginning both of morn- 
 ing prayer, and likewise of evening prayer, the minister shall 
 read with a loud voice some one of these sentences that fol- 
 low," &c. So that clearly the sentences, exhortation, con- 
 fession, and absolution, must begin the evening, as weU as 
 the morning prayer. 
 
 For Thine is the kingdom, ifc.] This doxology not beings 
 affixed to the Lord's Prayer, as St. Luke represents it to us, 
 and being omitted in very ancient manuscripts of St. Mat- 
 thew's Gospel, learned men conjecture, a GrcBcis ad Evangelii 
 textum ascriptam fuisse ex liturgiis aut solemni alioqui coti- 
 suetudine^, " it was transplanted out of the liturgies of the 
 Greek Church, or some such solemn usage into the text of 
 the Gospel." So Lucas Brugensis, in his Varia Lectiones ; 
 of the same mind are Beza, Grotius, and most learned men ; 
 probably enough, for the Greek Church ever had it in her 
 liturgies, as is evident from Clemens's Constitutions, lib. iii. 
 c. 18, from Chrysostom, Theophylact, and others, who com- 99 
 ment upon it. And the Latin Church as constantly omitted 
 it, which is the very true reason why it is left out in ours ; 
 complying more with the Western than the Eastern forms. 
 
 Scotch Lit. " Then shall follow,'' S^c] A very necessary rubric, c 
 For though use and custom had stated in our Churches a prac- 
 tice conformable to it, annexing those prayers to the morning 
 and evening service, yet the want of express rule for its esta- 
 bhshment, left our hturgy, in this point, not altogether in- 
 obnoxious to exceptions. The morning and evening services 
 constitute offices distinct from the litany and communion, 
 offices diurnal and of daily duty, and consequently they ought 
 to have all their parts complete, perfect, and entire. But these 
 
 ' [Ex quali angelicae salutationi x'^' Vf"'"- Waltoni Bibl. Polyglott, 
 adnectunt St( (rwrijpo erfKey rcav ypv- torn. Ti.] 
 
ANNOTATIONS UPON CHAPTER IV, 143 
 
 officesj as they are bounded with these words, " Thus endeth chap. 
 the order of morning and evening prayer throughout the whole — — — 
 year," want first a fit prayer for the king. If that versicle 
 of " O Lord save the king" he urged against me, I answer, 
 that short versicle doth not fit the latitude of our obligations 
 to him, nor of those temporal advantages we desire to enjoy 
 under him, nor of his personal qualifications, as man, as 
 father, as king, as Christian, to all which our prayers ought 
 regularly to relate, and which are considered in the litany, 
 collects. Secondly, they want the dimissory benediction of 
 the priest j and it looks like a solecism, for a religious assem- 
 bly to break off abruptly, as it were in the midst of sacred 
 employment, and for the people to depart without a benedic- 
 tion. The premises well weighed, this rubric was very per- 
 tinently inserted. 
 D Quicunque vult."] The tradition is current, that this creed 
 was composed by Athanasius, and sent to Pope Julius, as an 
 account of his faith. But the learned Vossius'' endeavoureth 
 by many arguments to demonstrate that it is a mere fiction, 
 and that Athanasius could not in all probability be the author 
 thereof. The reliances of his assertion are, first, it rarely oc- 
 curreth in any ancient manuscript of that father's works, 
 and where it doth, it hath not Athanasius's name aflSxed to it. 
 Secondly, that neither Nazianzen, Basil, Chrysostom, nor any 
 other of the primitive fathers give any account of it. Thirdly, 
 that had it been extant and owned for Athanasius's com- 
 posure, anno 777, or thereabout, when the controversy con- 
 cerning the procession of the Holy Ghost was so eagerly 
 debated between the East and Western Church, the Western 
 should have needed none other argument or testimony to 
 produce against her antagonist, than this very creed, in re- 
 spect of Athanasius's so high reputation in that Church. 
 Lastly, that there is seldom mention of it until about a thou- 
 sand years after Christ. These are the reasons persuading 
 that judicious man that the tradition is fabulous. And it is 
 likely enough to be so; for the late reverend primate', (that 
 great inquirer into ancient rarities,) in one very old manu- 
 script observed it ascribed to a triumvirate, Eusebius, Dio- 
 nysius, and a nameless third ; in another belonging to King 
 
 ^ De Tribus Symbol., dissertatio 2. ' Usserius, ubi supra. 
 
144' ANNOTATIONS UPON CHAPTER IV. 
 
 CHAP, ^thelstan, about the year 924, it is called Fides Sancti Atha- 
 
 '■ — nasii, " The Creed of St. Athanasius." In another, ancienter 
 
 far than the other two, it is called Symbolum Fidei Catholicce, 
 " The symbol of the Catholic faith," without any name affixed. 
 Now this last being written in capital letters, the primate 
 . thence inferreth Gregorii I. tempore non fuisse recentius ; it was 
 (meaning the MS.) " at least as old as the age of Gregory the 
 Great;" and if so, the creed itself must be elder, and then be the 
 author who he will, satisfaction it is enough that it is ancient. 
 This creed was formerly appropriated to high festivals only ; 
 but that by repeating it every month, it might become the 
 more familiar to the people, these days of the Apostles and St. 
 John Baptist were inserted. 
 
 The Litany.] Our sacred addresses and applications tog 
 God are quadripartite, fourfold, all comprehended in one 
 verse of the Apostle, 1 Tim. ii. 1, where first there is Se7](Ti<;, 
 " supplication," deprecation, a praying to be delivered from 
 dangers ghostly and bodily, such as is the litany. Secondly, 
 7rpoaetr)(r], petition, apprecation, an invocation of divine bles- 
 sings and benefits upon ourselves. Thirdly, evrev^K, " inter- 
 cession," an importuning the throne of grace in the behalf of 
 others. Lastly, eirxaptaria, thanksgiving for blessings re- 
 ceived either by ourselves or others. Did not this sufficiently jqq 
 warrant sacred litanies, we might derive authority from the 
 last petition of the Lord's Prayer, "Deliver us from evil." 
 To which pattern of our Saviour, and precept of His Apostle, 
 the primitive Church began early to conform. The to vvv 
 and first moment of their admission into the classis of divine 
 offices is difficult to define; that these litanies made a distinct 
 part of the liturgy in St. Augustine's time is evident, for 
 enumerating the several parcels thereof, he expostulateth, 
 Quando non est tempus cantandi in Ecclesia, nisi cum legitur, 
 aut disputatur, aut antistites clara voce deprecantur, aut com- 
 munis oratio voce diaconi indicitur^? " What space is free from 
 singing of psalms in the Church, unless it be when the lessons 
 are reading, or the sermon preaching, or the priests are re- 
 hearsing the litany aloud, or common prayer is enjoined by 
 the mouth of the deacon?" To ascend up unto St. Cyprian' 
 he testifieth as much of his time. Pro arcendis hostibus et 
 
 ^ Epist 119. [55. ord. nov.] ' Epist. ad Demetrian. 
 
ANNOTATIONS UPON CHAPTER IV. 145 
 
 imbribus impetrandis, et vel auferendis, vel temperandis ad- CHAP. 
 
 versis, rogamus semper et preces fundimus : " for deliverance '■ — 
 
 from our enemies, for rain in time of droughts, for the re- 
 moving or moderating of our aflictions we constantly pray.'' 
 Senior to St. Cyprian, Tertullian ■" : Quando non geniculationi- 
 bus nostris, et jejunationibus nostris siccitates sunt depulsa ? 
 "Tell me the time when by our kneelings and fastings 
 droughts are not changed into moisture ?" In the Greek 
 Church they moved somewhat slower, not entering until about 
 the year 300. In the days of Gregory Thaumaturgus, who 
 flourished about the year 260°, St. Basil tells the Neocse- 
 sarians there were not any such things as litanies known, and 
 his telling them so, implieth that in his own time they had 
 made their entry. By what hath already been said, Mr. 
 Cartwright's ° mistake seems gross enough in founding the 
 first rise of litanies upon Mamercus, bishop of Vienna. He, 
 if he did any thing in their establishment, probably went no 
 further than the reviewing of antecedent litanies, and dis- 
 posing them into a form agreeable to Vienna's sad condition, 
 and the assigning three days before Ascension for that service. 
 As did also the council of Aurelia after him, can. xxiii. Next 
 Mamercus comes in Gregory the Great, the supposed author 
 of the great litany, (that of Mamercus being styled the less,) 
 and most probably so he was ; but the sneezing sickness being 
 decried by all learned men as fabulous, and so it was no 
 motive or inducement to the work, some other cause must 
 be assigned, which perhaps might be some rage of contagious 
 pestilence, or else it may be conjectured to have been com- 
 piled upon the general score of reformation. For Gregory, 
 observing in the several offices of divers Latin Churches many 
 things which give cause of dislike, some being vain, some 
 unapt, some scarce making out sense, he presently applied 
 himself to consider of, and compare them all together, and so 
 to compile a liturgy of the most choice pieces extracted from 
 them, which he performing left as a legacy to his successors, 
 which was at first owned as the proper service of the Romish 
 Church. Part of this liturgy was the great litany, which con- 
 tained the very quintessence of all former models, with ad- 
 
 ■n Ad Scapulam, ° [Cartwright, book i. See Hooker, 
 
 » Epist. 63. book v. u. 41.] 
 
 l'estranoe. L 
 
146 ANNOTATIONS UPON CHAPTER IV. 
 
 CHAP, ditions of his own, some for the better, and some for the 
 
 '■ — worse, and these rather the blemishes of his times, than of 
 
 himself. That age wherein he lived was none of the learned- 
 est, but declined much towards ignorance, which is worthily 
 styled the mother of blind devotion, or superstition. This ig- 
 norance soon brought in the invocation of saints, an error 
 which began to be whispered in the writings of others some 
 few years preceding, but never durst shew itself yvfti'fj ry 
 ice^aKfj, " bare-faced," in the service of the Church, until this 
 Gregory led it in; who over facile to credit misreported 
 miracles (as his Dialogues demonstrate) was made susceptible 
 of any error which presented itself under the shape of devo- 
 tion, and consequently of invocation of saints.' He there im- 
 bibing this fallacious opinion, acted agreeable to its princi- 
 ples, and after the address to the sacred Trinity inserted in 
 the litany an application, first to the Virgin Mary, next to 
 the Archangels and Angels, then to the Apostles, martyrs, lOi 
 confessors, and virgins, bestowing upon every one an ora pro 
 nobis, nominally applied. 
 
 As for the Utany used in our Church, a very near resem- 
 blance it hath with that devised by St. Gregory, if he were 
 the author of the " Sacramentary," as I am prone to believe he 
 was. The first part of it, whose responsory terminations are 
 " Have mercy upon us," seems to be an exemplification of 
 the most ancient forms, for in those Hturgies extant under 
 the names of misreputed authors, which nevertheless retain 
 some relics of remote antiquity, Kvpie eKerjcrov is the great in- 
 gredient into the litanies : between these and the deprecatory 
 part, immediately before " Kemember not Lord our iniqui- 
 ties," &c. grew that excrescence of misguided zeal, and the 
 forementioned address to the saints, which our Church 
 worthily expunged. Those answers of " Good Lord deliver 
 us," vary little from the ancient mode. Those of "We 
 beseech Thee to hear us, good Lord," pretend a near con- 
 formity to that model mentioned in the Clementine Con- 
 stitution p, and which answereth in substance to our prayer 
 for the whole state of Christ's Church : for that avvairrf] 
 KadoXtKr/, or " Catholic Collect," as it is styled in the old 
 liturgies, which was a prayer for the Catholic Church, was 
 
 P Lib. viii. c. 5, 6, 10. 
 
ANNOTATIONS UPON CHAPTEIt IV. 
 
 147 
 
 essentially the same with ours in the Communion Office, and 
 differed in fashion only, being rehearsed litany-wise. Part of ■ 
 that prayer, so far as may conduce to make good my title, or 
 may declare the alliance of that service with our litany, I 
 shall here subjoin, and the rather, because to my apprehen- 
 sion those ancient Constitutions have not many parcels of 
 farther extraction. 
 
 CHAP. 
 IV. 
 
 'Tirep T^9 e.KKKTiaia'; TavTrj<i 
 Koi rov \aov herjO&fiev. 
 
 'Tirep irdar]'; cttw^ottj}?, 
 "Traj/To? frpea^vTeplov, irdar]'; 
 TTj? ev XpLarm BiaKOVM'}, Kai 
 V7rripeaia<i iraino'i rov TrKrjpo}- 
 /WIT05 TTj? eKKXrjcrla^ Berjdw- 
 
 /XeV OTTft)? 6 KvptOI TTaVTWi 
 
 Siarrjp^crrj koX SuupvXd^rj. 
 
 'Tirep ^acnXewv koL twv ev 
 virepoyrj 8er)dw/J.ep, "va elptjv- 
 evavrai rd 7rpb<; 7'jfj.d<i' ottw? 
 rjpefiov Kol y]avyj,ov ^iov e^ov- 
 Te<;, hiouymfiev iv irdarj evae- 
 fieia Kcu (refivoTrjrt. 
 
 Tirep Toov ev appmcmq e^e- 
 ra^ofievav dBeX(pwv rjfiwv 8erj- 
 Bwfiev. OTTJU? 6 Kvpio^ pvcrr^Tai 
 avTov<! 7rd<r7j<; voaov koI irdcrt]^ 
 fiaXaKia<;, koX (tcoov^ diroKaTacr- 
 Tijcrjj T^ dyia avTOV eKicKriaia. 
 
 'Tirep irkeovrmv koI oBoiiro- 
 povvTcov SeTjOwfiev. 
 
 'Tirep Twv iv /teraXXot?, Kol 
 e^opiuK, Kol <f>v\aKai<i kol 
 Seafi,oi<; oitwv hi,d to ovojjui 
 Tov Kvpiav Sei)6wfievv 
 
 'Tirep Twv ev iriKpa BovXela 
 Karairovovfiivav SerjdSfiev. 
 
 'Tirep TOOV Bcwkovtcov ijytta? 
 Bid TO ovofia TOV Kvpiov Ber)dm~ 
 f^ev oiro)<! 6 Kvpio<i irpavva<; 
 
 Let us pray for this Church 
 and for the people. 
 
 Let us pray for the whole Conatitut., 
 order of bishops, for all pres- *^^' ' 
 byters, for all deacons and 
 ministers of Christ, and for 
 the whole family of the Church, 
 that God wotdd preserve and 
 keep them. 
 
 Let us pray for kings, and 
 all in high places, that under 
 them being peaceably and 
 quietly governed, we may spend 
 our days in all godliness and 
 honesty. 
 
 Let us pray for our brethren Cap. lo. 
 afflicted with sickness, that the 
 Lord would please to free them 
 from their diseases, and re- 
 store them in perfect health to 
 His Church. 
 
 Let us pray for those that 
 sail by water or travel by land. 
 
 Let us pray for those that 
 are condemned to mines, to 
 banishment, to imprisonment 
 and bonds for the nam^ of the 
 Lord. 
 
 Let us pray for those that 
 are oppressed. 
 
 Let us pray for those that 
 persecute u^ for the Lord's 
 sake, that He would abate 
 
 T *' 
 
 Id t^ 
 
148 ANNOTATIONS UPON CHAPTER IV. 
 
 *^?v^' ^^ ^^t*^^ avTwv Staa-KeSday their rage, and confound all 
 ' TT]v Kaff rjfiwv 6pr/T)v. their devices against us. 
 
 T-Trep Tcov e^w ovtcov km, Let us prat/ for all those that 
 TreifKavrjfievwv SeijdmfLev, ottw? err and are deceived, that God 
 6 Kvpw; avTov<; hrtarph^. would bring them into the way 
 
 of truth. 
 
 'Tirep xvp^v Kal op<^av5>v Let us pray for all widows 
 
 herjOwfiev. and orphans. 
 
 Cap. 13. 'Tirep T^9 eiiKpaalwi tcov Let us pray for seasonable 
 
 aepmv, kol TeKea<f)opla<! rav and temperate weather, that 
 
 Kapir&v Ser]6a>fj,ev. ive may receive the fruits of 
 
 the earth. 
 
 As for the so frequent repetition of " Lord have mercy 102 
 upon us," in all probability Christianity did not devise it new, 
 but imitated elder patterns, I mean that mode of the hundred 
 and thirty-sixth Psalm, where " for His mercy endureth for 
 ever," is iterated no less than seven and twenty times, and 
 which versicle was used litany- wise (that is, returned hy the 
 people) in the service of the temple, as is evident 1 Chron. 
 xvi. 41, and 2 Chron. ix. 13. 
 
 The gesture proper to this service must be kneeling. This 
 is manifest by the rubric belonging to Commination, where 
 the litany is appointed to be read " after the accustomed man- 
 ner," implying thereby both the place and posture formerly 
 used. Now the accustomed place was the midst of the 
 church, and the accustomed posture was kneeling, for so was 
 it appointed in the queen's injunctions'!, and in those of 
 Edward VI.', " The priests shall kneel in the midst of the 
 church, and sing or say plainly and distinctly the litany." 
 Indeed, what fitter posture can there be than kneeling? 
 Excellently saith St. Chrysostom', iKerov a'xfjfia kol jvm/Mrjv 
 Kol (j)p6vr]fjLa TOP eirxp/ievov exeiv Set, " it is fit that he who 
 applies himself to prayer should put on the outward garb and 
 deportment, as well as the inward mind of a supplicant." 
 What scheme suits a supplicant better than lowly kneel- 
 ing, and can we kneel too low at such supplications as these ? 
 The motions of the body ought to keep pace with the afiec- 
 tions of the soul; when this is most transported with zeal, the 
 members of the body must move at the same rate ; the 
 
 1 Injunct. 18. ' Injunct. 23. » Horn, in Pa. i. 
 
ANNOTATIONS UPON CHAPTER IV. 149 
 
 higher the spirit soars in prayer, the lower falls the body. CHAP. 
 When our Saviour prayed in the garden, His first posture — — — 
 was, ^619 TO, yovara, "falling upon His knees," Luke xxii. 41; 
 but yevo/xevof ev ajaivla, " being brought to His agony," and 
 to pray iKrevecrTepo)^, " more ardently," eirecrev eVl irpdaatirov 
 aiiTov, "He cast Himself prostrate upon His face," Matt. xxvi. 
 39. Now if the litany be, as certainly it is, our most fervent 
 resort to God, fit it is it should be made in the most signifi- 
 cant, that is, in the lowest posture of supplication. 
 
 As for the exceptions nlade against this litany, they are so 
 few, and so contemptible, as I disdain to honour them with 
 a reply, and shall end in this true character of it ; that in all 
 concernments, so excellently is it contrived in accommoda- 
 tion to our general wants, so full of Christian rhetoric and 
 pious raptures, as it justly deserves to be accounted a noble., 
 parcel of our liturgy. Nor can all the cavils of malevolent 
 spirits balance the- honour it hath acquired abroad. For Gil- 
 bertus Cognatus (a German, and amanuensis to the famous 
 Erasmus) very near a hundred years since, under this title, 
 lAiania veteris EcclesuB, "The Litany of the ancient Church," 
 presents us with a form precisely the same with ours, as then 
 established by act of parliament. 
 F On Wednesdays and Fridays.] These were, in the primitive 
 times, days of solemn assemblies, in imitation of the Jewish, 
 practice, " I fast twice a week," said the Pharisee, Luke xviii. 
 1], and the Christians did disdain to be short of them in what 
 might promote the honour of God. The reason given why 
 these two days were chosen, is, because on the one (Wed- 
 nesday) Judas conspired to betray his Master, and our Sa- 
 viour Christ : and on the other (Friday) He suffered death 
 upon the cross. And this is that which Clemens Alexandri- 
 nus' intendeth in these words, olhev avro^ km, t?}? vr]aTeui<; ra 
 aivlfyfiara twv rjfiepav rovTeov, rrji; rerpaSo^, koi rrj'i irapa- 
 <rKeinj<;, i. e. "He knows the mystical sense of those days, the 
 fourth and the parasceve :" and he is the first Greek author 
 wherein it occurreth, unless we will resort to those Constitu- 
 tions of the Apostles recorded by Epiphanius, whence he bor- 
 roweth so much, and to which in all probability he referreth,. 
 where he saith avvd^ei<; i-TriTeXov/xevai ra^OelaM elalv airo, 
 
 t Strom., lib. vii. 
 
150 ANNOTATIONS UPON CHAPTEE IV. 
 
 CHAP. T&v mroaroXtav rerpdSt km -Trpoa-a/S^dT^^ : " the Apostles or- 
 dained that there should be sacred conventions on the Wed- 
 nesdays and Fridays." Nor was this observation peculiar to 
 the Greek Church j for TertioUian'' expressly mentions, sta- 
 tiones quartee et sextm fericB, " the stations of the fourth and 
 sixth days of the week." The very nomination of these days 
 may be enough against all contenders, to decipher to us what 103 
 this ancient meant by stations, viz. days of humiliation, and 
 the context of the place will not hear of any other construc- 
 tion, where pleading hard for Montanus against the Catholic 
 Church in the point of fasts, he appeals to herself, whether 
 the Apostles did ever yoke her to any such observances, and 
 whether the days she hath assigned for those intents were not 
 of her arbitrary choice : so that it being indisputably evident 
 that the father here intended days of humiliation, I cannot 
 think it probable, though very learned men have so opined, 
 that the word should be capable elsewhere in this author of a 
 sense diametrically opposite, or that it should import days of 
 the highest festivity and rejoicing. For where he saith, simi- 
 liter de stationum diebus non putant plerique sacrificiorum ora- 
 tionibm interveniendum, quod statio solvenda sit accepto corpore 
 Domini. Ergo deootum Deo obsequium Eucharistia resolvit, an 
 magis obligat ? nonne solemnior erit statio tua, si ad aram Dei 
 steteris? Accepto corpore Domini et reservato vtrumque saU 
 vum est, et participatio beneficii, et executio officii ^: " so 
 also of days of station ; many think they must then forbear 
 to come to the prayers of the sacrifices, because the station is 
 to be dissolved by the receiving of the body of the Lord : what 
 then, doth the Eucharist countermand the duty due to God ? 
 doth it not rather oblige us to it ? Shall not thy station be 
 the more solemn if performed before God's Altar ? the body of 
 our Lord being taken and reserved, both are secured, the par- 
 ticipation of His blessed Son, and the discharge of the duty:" 
 here I say some understand by stations, those days, viz. aU 
 Sundays of the year, and all the interval between Easter and 
 Pentecost, on which, according to primitive custom, it was 
 not permitted to kneel at prayers, and these days were noted 
 as of singular contrariety to humiliation. The custom is ac- 
 
 " Coaipend. Doctrin. ^ Tertul. de Oiation., t. 11. 
 
 ^ De Jejunio, c. 2 and 3. 
 
ANNOTATIONS UPON CHAPTER IV. 151 
 
 knowledged, and so also is it that statio properly signifieth CHAP. 
 
 standing, but both these concessions wiU be improved no — - 
 
 further, but only to render their interpretation a specious 
 fallacy. For, to my reading, statio is never by any author of 
 those early ages applied in reference to that custom : not in 
 TertulHan I am certain, no, notwithstanding his ad aram Dei 
 steteris. For (not to reinforce the absurdity of one word de- 
 noting in the same author two things so contradictory as 
 fasting and feasting) TertuUian tells us statio is of military 
 extraction, de militari exemplo nomen accipit ; " it borroweth 
 its name from military example;" if so, then not derived from 
 the pretended custom of standing. Now the military mode 
 was this ; so many soldiers were ordered to be upon the re- 
 spective guards, there were they to continue completely armed, 
 and on horseback ready to receive any impression of an as- 
 saulting enemy ; in that posture were they to abide anciently 
 from morning to night, until Paulus iEmiUus^ observing it to 
 be too great a burden both for horse and man, appointed 
 these guards should at noon be relieved with fresh both men 
 and horses. Now because, according to the martial discipline, 
 none was permitted to depart the guard until the time pre- 
 fixed. Christians, who on the days of humiliation tied them- 
 selves as strictly to religious duty, did aptly enough impose 
 upon those days the name of stations. And this will conclude 
 sufiiciently for the figurative, against the proper sense of sta- 
 tions. Further to illustrate TertuUian by TertuUian ; else- 
 where remonstrating the mischievous consequences of unequal 
 yokes, where a Christian woman matcheth with an infidel, he 
 delivereth himself thus : si statio facienda sit, maritus eo die 
 conducat ad balnea : sijejunia observanda sunt, maritus eadem 
 die convivium exerceat'' : " if a station be to be kept, the hus- 
 band may the same day lead her to the baths. If a solemn 
 fast must be observed, the husband may the same day make 
 a feast •/' where statio must necessarily denote a day of hu- 
 miliation. For TertulUan's design is to shew that the Church 
 and the husband may be at cross purposes, and to command 
 things contrary to each other. And the bath being, as the 
 mode was then, applied to luxury, was as opposite to humiha- 
 tion as a feast to a fast. But here it seems, say some, Ter- 
 
 ^ Liv., lib. xliv. ^. 33. ° Ad uxorem, lib. ii. c. 4. 
 
152 ANNOTATIONS UPON CHAPTER IV. 
 
 P. flllllslTl HlH nn 
 
 IV. 
 
 CHAP, tullian did not consider both these under a real identity, but loi 
 
 - as different things, for else one instance would have served, 
 To which I answer, true it is Tertullian doth somewhat dis- 
 tinguish them, the difference being this, that stations signi- 
 fied the less, and jefunia the more " solemn fasts," these con- 
 tinued from morning to night, and they only to the ninth 
 hour, or three in the afternoon, whence it is that TertulHan 
 calls them in a scoff stationum semi-jejunia^, "half-fasted sta- 
 tions." 
 
 Having thus, I hope, made a clear prospect into Tertul- 
 lian's dark mind in reference to these stations, the construc- 
 tion of the former passage is very facile, viz. that whereas 
 many were scrupulous of coming to the Eucharist upon Wed- 
 nesdays and Fridays, lest the receiving of the elements should 
 prove a breaking of their fasts, which were to be continued 
 until three in the afternoon, Tertullian tells them they were 
 in the wrong, and that the Eucharist is so far from dissolving 
 the duty of fasting, as it makes the worii more valuable in 
 God's sight. But if they would not credit him, then there is 
 another expedient will salve both sores, viz. the taking of 
 the body, and reservation of it to be eaten at home ante om- 
 nem cibum, " fasting," as he in the same book doth hint, 
 whereby neither the fast wiU be interrupted, nor the other 
 duty neglected. 
 
 To forgive our enemies, ^c.J Amongst all the inordinate G 
 lusts of our corrupt nature, no one is so unreformable, so ob- 
 stinate, so stubboi'n, as hatred ; and therefore our Saviour at 
 His sermon upon the mount, that excellent summary of Chris- 
 tian institution, administereth more expressly towards the 
 mortification of this immortal passion, " Bless them that curse 
 you," a precept whereby the keen edge of revenge is not only 
 blunted, but turned the contrary way : a precept by way of 
 BevTeptoa-v;, and additional explication of the fifth petition of 
 the Lord's Prayer. For lest we should imagine the whole 
 duty of charity towards our neighbour, lodged in a bare 
 remission of the injury, and an indisposition to revenge, He 
 extends His discipline to a higher pitch, commanding us 
 not only to forgive our enemies, but to love them, yea, to 
 bless, i. e. to wish all the good we can to those which " curse 
 
 "■ De Jejun., c. 13. 
 
ANNOTATIONS'UPON CHAPTER IV. 153 
 
 us:" for seeing Kardpa and eiXoyia are put here as terms CHAP. 
 
 contradistinct^ as Grotius" hath noted aright, and seeing that '■ — 
 
 Kordpa never doth, nor (considering the simples whereof it is 
 composed) can, import any malediction but what is attended 
 with imprecation and cursing, I cannot conceive so meanly 
 of eiiXoyelv in this place to think, with this learned man, it 
 implieth no more but henigms verbis compellare, " to speak 
 our execrators fair ;" but that it intendeth a serious praying 
 for an accumulation of all blessings upon them j so I am sure 
 did the primitive fathers understand it : for in the prayer for 
 all states which was their litany and very near resembleth 
 ours, one petition was " for those that hate us, and persecute 
 us," as is evident by the Constitutions ascribed to Clemens'*, 
 which I the more confidently rely upon, because Justin 
 Martyr tells Trypho the Jew, imep v/mmv, kol inrep rSsv oK- 
 \a)v diravrav dvdpcoTraiv tcov e'^dpatvovrav rjfuv ev'xp/xeda^ : 
 " for you and all men whatsoever, who are maliciously minded 
 against us, we send forth our prayers." This I cannot but 
 note in recommendation of our Church's charity in this pe- 
 tition towards the great enemies of her religion : she praying 
 in this excellent and solemn form even for those who do as 
 solemnly curse her. The Jews first, Karapcofievoi iv rat? 
 crvvaycoyaL'; avrwv tovi; •jna-revoma'^ iiri rov Xpiarov, " execrat- 
 ing in their synagogues all those who profess the Christian 
 faith." So in Justin Martyr's' time, and so etiam nunc, even 
 at this very present, as the famous Grotius^ sufficiently de- 
 monstrateth. Secondly, the papists, who make it a peculiar 
 part of their service appointed for Maundy-Thursday, to curse 
 with bell, book, and candle, all whom they account for here- 
 tics, as appeareth by their Bulla CoencB^. 
 H O Christ hear us.] The civilians have a saying voluntas 
 fortior attendifur ex geminata ewpressione, " the meaning of a 
 man is best understood by iterating and doubling of the ex- 
 pression." No less true in those resorts we make to God, the 
 frequent repeating of our supplications striking the more for- 
 cible impression upon our souls. Whence the so often re- 
 
 " In locum. modo inferatur docet R. Levi ben Ger- 
 
 *■ Cap. 10. son: non reddenda illis quae furtis sub- 
 
 e Dialog, cum Tryph. ducta sunt, Bachai.] 
 
 f Ubi supra. '' [Bulla in Coena Domini. Pub- 
 
 8 Annot. in lib. ii. de Verit. Christ, lished April 13, 1536, under Pope 
 
 Relig. [Dandam operam ut omnibus Paul III.] 
 
 a Be dissidentibus damnum quonis 
 
154 ANNOTATIONS UPON CHAPTEK IV. 
 
 CHAP, doubling of several members of David's Psalms; whence our 
 Saviour in His great agony and conflict prayed elirwv rbv airrov 
 Xoyov, " using always the very same words f whence in the 
 primitive Church. the litanies which were, at eu^al Ti)<; i/cre- 
 voik, " the prayers spirited with the greater vehemency," were 
 always full of such reduplications, as may be seen by the 
 several forms mentioned by the Constitutions of Clemens, and 
 in the several liturgies of those early times. 
 
 A ihanksffivinff for rain.] God's blessings and our praises 
 are the great intelligencers which negotiate betwixt Him and I 
 us. The first are testimonials to us that our prayers and 
 alms miscarried not in their way, got safe to heaven. The 
 last are certificates to Him, that His blessings got safe to us, 
 for that we have received His gifts : no notice will He take 
 from any but ourselves, and no notice can we convey to Him 
 without the sacrifice of praise. Indeed, reason good, our 
 hearts should move our lungs and lips as readily to thank as 
 to supplicate Him for His benefits : therefore whereas in our 
 sernce-book certain collects of prayers were framed applic- 
 able to cases of extraordinary visitations, it was noted as a 
 great defect that set forms of thanksgiving were not also con- 
 trived relative to the same occasions, in case the issues and 
 dispensations of the Almighty proved answerable to our re- 
 quests. And though it hath been interposed by judicious Mr. 
 Hooker' on our Church's behalf, that " this were better pro- 
 vided for by select days assigned by supreme authority for 
 that duty, and by set forms agreeable thereunto, than by a 
 small collect," that defence is in my opinion but partly satis- 
 factory. Eor calamities are most commonly not national, but 
 sometimes provincial; sometimes they quarter only in one 
 city, sometimes but in a petty village, and unless they spread 
 to be epidemical, they rarely reach the cognizance of the 
 supreme magistrate ; or if they do, they will not carry with 
 them importance enough to persuade the indiction of days of 
 universal either humiliation or thanksgiving, for such minute 
 mergencies : therefore (not to defraud the Reformation under 
 King James of the honour it hath merited) the superadding 
 of those relative thanksgivings was not only a commendable, 
 but a necessary act. 
 
 ' [Book V. c. 43.] 
 
107 
 
 CHAPTER V. 
 
 I BOOK OF EDWARD VI. 
 
 THE (a) INTROITS, COLLKCTS, EPISTLES, AND GOSPELS, TO BE USED AT THE 
 CELEBRATION OP THE LORd's SUPPER AND HOLT COMMUNION THROUGH 
 THE YEAR, WITH PEOPEK PSALMS AND LESSONS FOR DIVERS PEASTS AND 
 DAYS. 
 
 COMMON PRAYER. 
 
 THE COLLECTS, (u) EPISTLES AND GOSPELS TO BE USED AT THE CELEBRA- 
 TION OP THE lord's SUrPER AND HOLY COMMUNION THROUGH THE 
 YEAR. 
 
 (C) The first Sunday in Ad- 
 vent. 
 
 1 B. of Edw. VI. Blessed is 
 the man, ^c. Psalm i. 
 Glory be to the Father, S^c. 
 As it was in the beginning, §-c. 
 
 The Collect. 
 
 aiintgfitB ffiolj, gibe us 
 grate tj&at foe mag cast afoag 
 tj^e foorfes of irartess, anli 
 put upon us tSe armour of 
 It'gfit, nofo in t^e time of ti)ts 
 mortal life (in tje fojiicfi ®6L' 
 S»on gjesus ©ftn'st tame to 
 bisit us in great ftumilitg) 
 tfiat in tfte last tiag, fofien |^e 
 s^all tome again in |^is glo= 
 rious mafestg to julige botj^ 
 t^e quitfe anir ti)e iieatr, foe 
 maji rise to t^e life immortal, 
 
 tfirougS l^im fofio libetjb antt chap. 
 reipetfi foitfi ®]&ee antr tje — — — 
 l^olg ffifiost, nofo ani eber. 
 ^men. 
 
 The Epistle, 
 ©foe nothing to ang man, 
 
 Rom. xiii. verse 8. unto the 
 end. 
 
 [Scotch Liturgy, "When the 
 presbyter or minister readeth 
 the gospel the people shall 
 stand up ; and the presbyter, 
 before he beginneth to read 
 the gospel, shall say thus : 
 'The gospel of our Lord and 
 Saviour Jesus Christ, written 
 in such a chapter of such an 
 evangelist, beginning at such 
 a verse.' And the people shall 
 answer, ' Glory be to God.' "] 
 
156 
 
 COLLECTS, EPISTLES, AND GOSPELS, 
 
 CHAP. 
 V. 
 
 The Gospel. 
 
 ^niJ h)|&en tfieg tixtbj ntgj, 
 Matt. xxi. verse 1 to the 
 end. 
 
 [Scotch Lit. "When the gos- 
 pel is ended the presbyter or 
 minister shall say, ' Here end- 
 eth the gospel ;' and the peo- 
 ple shall answer, ' Thanks be 
 to Thee, O Lord.' 
 
 And thus at the beginning 
 and ending of the gospel 
 every Sunday and holy day 
 in the year; or when else 
 soever the gospel is read."] 
 
 The second Sunday in Ad- 
 vent. 
 
 1 B. of Edw. VI. When I 
 was in trouble, Sfc. Psalm 
 cxx. 
 
 Glory be to the Father, ^c. 
 As it was in the beginning. 
 
 The Collect. 
 
 tausElr all ^olg S'Cr«pturf8 to 
 be foritten for our learning; 
 grant ug tfiat foe mag in sutS 
 fot'se fiear tjem, reaU, marfe, 
 learn, anir tnfoartrlg itgest 
 tj^em, tjbat bg patience antr 
 comfort of Wit^ fiolp foorlr, 
 foe mag embrace anU eber Jofir 
 fast tjbe blesself ftope of cber= 
 lasting life, fojicfi ©j&ou Jast 
 giben us in our ^labiour 
 2(csus ©firist. 
 
 The Epistle. 108 
 
 aSSfiatsocber things are forit= 
 ten, Rom. XV. verse 4 to 
 verse 14. 
 
 The Gospel. 
 
 Wtitxt sfiall be signs in tl^e 
 sun, Luke xxi. verse 25 
 unto verse 34. 
 
 The third Sunday in Advent. 
 
 1 B. of Edw. VI. Hear me 
 when I call, Psalm iv. 
 Glory be to the Father, ^c. 
 As it was hi the beginning. 
 
 The Collect. 
 
 Horii, foe beseecf) ©See gibe 
 ear to our pragers, antr bg 
 ©Sb gracious bisi .atton lighten 
 tilt Jjarfeness of our jbeatt, bg 
 our HorJj 3Jesus ©lirist. 
 
 The Epistle. 
 
 Uct a man tjbts foise esteem 
 us, 1 Cor. iv. verse 1 unto 
 verse 6. 
 
 The Gospel. 
 
 astficn ^jofiit being in prison, 
 Mat. xi. verse 2 unto verse 
 11. 
 
 The fourth Sunday in Advent. 
 
 1 B. of Edw. VI. Ponder my 
 words, O Lord, ^c. Psalm v. 
 Glory be to the Father, ^c. 
 As it was in the beginning, 
 
 (SC. 
 
TO BE USED AT THE HOLY COMMUNION. 
 
 157 
 
 The CoUect. 
 ILorii raise up, toe prag 
 ®jbe£, ©fig pofoer, anii tome 
 among us, anlr foitft gveat 
 mtgf)t succour us, tj&at foj&ercas 
 (tjrougft our sins anil toicfe£tr= 
 ncss) toe he sore let anti jbitt= 
 Ijerej, ©jbg bountiful grace 
 anlj mercg (tjbrougfi tfie satis= 
 faction of ©tg ^on our ILorii) 
 mag speefiilg toeliber us: to 
 tofiomfcoitl) ®5ee anir tl)e|^olg 
 ffij&ost be Sonour anij glorg, 
 toorlti toitjbout enU. 
 
 The Epistle. 
 Hejotcc in tje Hortr atoag, 
 
 Phil. iv. verse 4 unto verse 
 8. 
 
 The Gospel. 
 
 ■SDfiis is tje record of gjofin, 
 
 John i. verse 19 unto verse 
 29. 
 
 (D) Christmas day. 
 
 1 B. of Edw. VI. Proper 
 psalms and lessons on Christ- 
 mas day. 
 
 At Matins. 
 
 r The first lesson, 
 Esay ix. unto the 
 end. 
 
 The second lesson, 
 109 I Matt. i. unto the 
 
 end. 
 
 XIX. 
 
 Ps. xlv. 
 Ixxxv. 
 
 At the first Communion. 
 
 sing unto the Lord a new 
 song, ^c. Psalm xcviii. 
 
 «fC. 
 
 Glory be to the Father, ^c. C HAP. 
 As it was in the beginning, 
 
 V. 
 
 The Collect. 
 
 €fo& tofiicfi mafeest us glali 
 iBitft tje gearlg rememhrance 
 of tfie birtfi of ^Jg onlg Son 
 gjesus ®6rist, grant tfiat as 
 toe fogfuUg reteibe '^ixa. for 
 our ISeirecmer, so toe mag 
 toitS sure confidence beljolli 
 l^im tofien |^e sfiall come to 
 te our fu&ge, tofio libet]& ana 
 reigitetfi, &c. 
 
 The Epistle. 
 ®fic grace of CBfolr t^at firing- 
 etfi salbation, Tit. ii. verse 
 11 to the end. 
 
 The Gospel, 
 anil it cfianceir in tfiose bags, 
 
 &c. Luke ii. to verse 15. 
 
 (E) At the second Commu- 
 nion. 
 
 O Lord our 
 Psalm viii. 
 
 governor, ^c. 
 
 The Collect. 
 
 aimigfttg CEfoir, Wcf) fiast 
 giben us ®6g onlg^liegotten 
 Sbon to talte our nature upon 
 l^im, antr tfiis bag to be born 
 of a pure birgin : grant tftat 
 toe being regenerate anlj maire 
 ®6g cJilUren bg adoption anir 
 grace, mag &ailg be renetoeU 
 bg ®|&g iiolg S>pirit, tfirougfi 
 tfie same our itorlj gjesus 
 
158 
 
 COLLECTS, EPISTLES, AND GOSPELS, 
 
 cxxxn. 
 
 CHAP. (SCftrtst, fofio Ubetfi anU wtgn- 
 ^ — Etfi fettft '2r6£«, &c. 
 
 The Epistle. 
 
 ffio& tit ttmjg past tribjrslg, 
 Heb. i. verse 1 unto verse 
 13. 
 
 The Gospel. 
 
 In tfie beginning foas tfie 
 SStotJj, John i. verse 1 unto 
 verse 15. 
 
 1 B. of Edw. VI. Proper 
 psalms and lessons at even- 
 song. 
 
 , . fThe first lesson, 
 
 IXXXIX. I Ti •• r^ J 
 
 p 1 Esay vu. God 
 
 spake once again, 
 
 ^c. to the end. 
 
 The second lesson. Tit. iii. 
 
 TTie kindness and love, SfC. 
 
 unto foolish questions. 
 
 (F) St. Stephen's day, at 
 Matins. 
 
 1 B. of Edw. VI. The second 
 lesson. Acts vi. 7. Stephen 
 full of faith, 8(0. unto and 
 when forty years. 
 
 At the Communion. 
 
 Why boastest thou, thou tyrant, 
 Fsalm Iii. 
 
 Glory be to the Father, ^c. 
 As it was in the beginning, 
 
 The Collect. 
 
 ©rant us, © Hortf, to karn 
 to lobe our enemies, tig tfie 
 
 example o€ ©fig martgr S»t. 
 gbtepfien, foj[)o prageti for fits 
 persecutors, to ®]^ee foji'tj 
 libest, &c. 
 
 Then shall follow the Col- 
 lect of the Nativity, which 
 shall be said .continually unto 
 New Year's day. [Scotch Lit. 
 " But instead of these words 
 ' and this day to be born,' the 
 presbyter shall say, ' as this 
 time to be born.' "] 
 
 The Epistle. 
 
 glnir Sitepfien being full of tfie 
 l^olg CErJoSt, Acts vii. verse 
 55 unto the end. 
 
 The Gospel. 
 
 SSeJbollJ, I sentt unto gou 
 prophets. Matt, xxiii. verse 
 34 unto the end. 
 
 1 B. of Edw. VI. The second 
 lesson at evensong. 
 
 Acts vii. And when forty years 
 were expired unto Stephen 
 full of the Holy Ghost. 
 
 St. John Evangelist's day. 
 1 B. of Edw, VI. at Matins. 
 
 The second lesson, Apoc. i. 
 unto the end. 
 
 At the Communion. 
 
 In the Lord put I my trust, S^c. 
 Psalm xi. 
 
 Glory be to the Father, ^c. 
 As it was in the beginning, 
 
TO BE USED AT THE HOLY COMMUNION. 
 
 159 
 
 The Collect. 
 iWerctfuI Horft, tot hs%udt 
 ©See to cast ®ljg ftrigfit 
 beams of Itgftt upon ©fig 
 eCiiurcfi, tfiat ft being ItgfttenEfi 
 bg tjbe lioctrtne of ©fig bksselj 
 Apostle anlJlBtiangeltstgjofin, 
 mag attain to ©fig £ti£da»t= 
 tng gifts, tfiroiigft gjesus 
 ©firist out Itorii, Amen. 
 
 The Epistle. 
 
 ■a^ftat fafittfi toas from tfie be= 
 ginning, l John i. verse 1 
 unto the end. 
 
 The Gospel, 
 ^esus satU unto ^eter, John 
 
 xxi. verse 19 unto the end. 
 
 1 B. of Edw. VI. at even- 
 song, the second lesson, 
 Apoc. xxii. unto the end. 
 
 The Innocents' day. 
 1 B. of Edw. VI. at Matins. 
 
 The first lesson. Jer. xxxi. 
 unto Moreover I heard 
 Ephraim. 
 
 At the Communion. 
 
 God, the heathen are come, 
 
 Sfc. Psalm xxix. 
 
 Glory be to the Father, S^c. 
 
 As it was in the beginning, 
 ^c. 
 
 no The Collect. 
 
 ^Imtgfitg eSfolJ, fojbose praise 
 tfiis trag tfie goung Innocents 
 Wc(^ tottnesses fiabe confessed 
 
 an&»betoEl(fort6,notinspeaii= chap. 
 ing, but in Uging : mortifg anlr — ^ — 
 feill all bices in us, tfiat in our 
 tonbersation, our life mag ex= 
 press tfie faitfi tofiicfi toitji our 
 tongues toeUo confess, tftrougfi 
 giesus CCfirist our Horir. 
 
 The Epistle. 
 
 I loofeeir, anli lo a lamb, Apoc. 
 xiv. verse 1 unto verse 6. 
 
 The Gospel. 
 Wc^t angel of tfie Hortr ap- 
 
 pearetr. Matt. ii. verse 13 
 unto verse 19. 
 
 The Sunday after Christmas 
 day. 
 
 IB. of Edw. VI. I will lift 
 mine eyes vp to the hills, 8^c. 
 Psalm cxxi. 
 
 Glory be to the Father, ^c. 
 As it was in the beginning, 
 
 The Collect. 
 
 ^Imigfttg ffioK tofiicfi l&ast 
 
 giben, &c. As upon Christ- 
 mas day. 
 
 The Epistle. 
 
 ^nlJ I sag, tfiat tfie fieir. Gal. 
 iv. verse 1 uuto verse 8. 
 
 The Gospel. 
 
 '2rj)i8 18 t]&e boofe of tfie genera- 
 tion, Matt. i. verse 1 unto 
 the end. 
 
160 
 
 COLLECTS, EPISTLES, AND GOSPELS, 
 
 CHAP. The Circumcision of Christ. 
 
 V. 
 
 1 B. of Edw. VI. At Matins. 
 
 The first lesson, Gen.xvii. unto 
 
 the end. 
 The second lesson, Rom. ii. 
 
 unto the end. 
 
 (G) At the Communion. 
 
 I was glad when they said unto 
 me, ^c. Psalm cxxii. 
 Glory be to the Fatlier, S^c. 
 As it was in the beginning. 
 
 The Collect. 
 
 aimtgfitB ffioJf, fo^ttfi 
 ma&ESt ■grfig tiksseli ^on to 
 be ttrtumct'sEir, anU obelJient 
 to tfte lato for man : grant ug 
 tfij true ciriumttston of tfie 
 Sbpfrtt, tf)at our fiearts anir all 
 our memberg being morti'fieiJ 
 from all tDorlJjlg anb carnal 
 lusts, mag in all things obeg 
 ®l)g blesseU tot'll, tj&rougf) tiie 
 game 'SCfeg ^on 3Jesus ©trt'st 
 our IlqxH. 
 
 The Epistle. 
 23lcgseb is t^at man to fofiom, 
 
 Rom. iv. verse 8 unto 
 verse 15. 
 
 The Gospel. 
 
 ^uD it fortuneU, Luke ii. 
 verse 15 unto verse 22. 
 
 1 B. of Ed. VI. At Evensong. 
 
 Hie first lesson, Deut. x. And 
 now Israel, unto the end. 
 
 The second lesson, Colos. ii. 
 unto the end. 
 
 Omittedin the 1 B. of Edw. VI. 
 
 If there be a Sunday be- 
 tween the Epiphany and the 
 Circumcision : then shall be 
 used the same Collect, Epi- 
 stle, and Gospel at the Com- 
 munion, which was used upon 
 the day of Circumcision. 
 [Scotch Lit. "So likewise up- 
 on every other day from the 
 time of the Circumcision to 
 the Epiphany."] 
 
 (H) The Epiphany. 
 1 B. of Edw. VI. At Matins. 
 
 The first lesson, Esay Ix. 
 
 unto the end. 
 The second lesson, Luke iii. 
 
 And it fortuned, unto the 
 
 end. 
 
 At the Communion. 
 
 O sing unto the Lord a new 
 song, ^c. Psalm xcvi. 
 Glory be to the Father, ^c. 
 As it was in the beginning, 
 
 i(C. 
 
 The Collect. 
 
 © CSoir fofitrf) bg tj^e lca&= 
 ing of a star, iriirst manifest 
 wino onlg^begotten ^on to 
 t!)£ Gentiles : mcttifullg grant, in 
 tfiat foe fofiicS linofo ®6ee nofo 
 bj) iaiiii, mag after ^ts life 
 fiabe tfie fruition of ©fig 
 glorious ffio&jbeatr, tjbrougli 
 ©Srtst our 1Lor&. 
 
TO BE USED AT THE HOLY COMMUNION. 
 
 161 
 
 The Epistle. 
 
 §ox ttt's cause I ^aul, Eph. 
 iii. verse 1 unto verse 13. 
 
 The Gospel. 
 
 OTfifti 3JESUS foas horn, 
 Matt. ii. verse 1 unto verse 
 13. 
 
 1 B.ofEdw.VI. At Evensong. 
 
 The first lesson, Isai. xlix. 
 unto the end. 
 
 The second lesson, John ii. 
 After this He went down to 
 Capernaum, unto the end. 
 
 The first Sunday after the 
 Epiphany. 
 
 1 B. of Edw. VI. How long 
 unit Thou forget me, ^c. 
 Psalm xiii. 
 
 Glory be to the Father, 8^c. 
 As it was in the beginning. 
 
 The Collect. 
 
 Horto toe beseetj) ®jbee mer= 
 ttfullg to retetbe tfte pragers of 
 ©gg people tujbttft call upon 
 ■Sl^See, anU grant tj&at tjcg 
 ntag hotfi percetbc an& linofo 
 fojbat tilings tjeg ougfit to Uo, 
 anir also Jabe grace anft pofoer 
 fattMullg to fulfil tje same, 
 tSrougft 3Jesus ©Srt'st our 
 Hora. 
 
 The Epistle. 
 
 1 teseecfi gou therefore bre- 
 tj^ren, Rom. xii. verse 1 
 unto verse 6. 
 l'estrange. 
 
 The Gospel. 
 
 W^t father anir motfier of 
 3(esUS, Luke ii. verse 41 
 unto the end. 
 
 The second Sunday after the 
 Epiphany. 
 
 1 B. of Edw. VI. The fool 
 hath said in his heart, ^c. 
 Psalm xiv. 
 
 Glory be to the Father, ^c. 
 As it was in the beginning. 
 
 The Collect. 
 ^Imigfitg anU eberlasttng 
 ffioU, tDJ[)tc6 &ost gofaern all 
 tjtngs tn §eaben anlf eartfi : 
 merctfullg gear ifie supplica- 
 tions of ®Sg people; anU grant 
 us ®6s peace all tfie Kags of 
 our life. 
 
 The Epistle. 
 
 Sjeeing tjat toe fiabe Kibers 
 gifts, Rom. xii. verse 6 
 unto verse 16. 
 
 The Gospel. 
 
 ^nti tf)e tj&irft irag toas tfiere, 
 
 John ii. verse 1 unto verse 
 12. 
 
 The third Sunday after the 
 Epiphany. 
 
 1 B. of Edw. VI. Lord who 
 shall dwell in Thy taberna- 
 cle, ^c. Psalm XV. 
 Glory be to the Father, S^c. 
 As it was in the beginning, 
 
 CHAP. 
 
 V. 
 
162 
 
 COLLECTS, EPISTLES, AND GOSPELS, 
 
 CHAP. 
 V. 
 
 The Collect. 
 
 aimigfitg anU cfaerlasttng 
 ffioti, mf rttfullg loofe upon our 
 (nfirmt'ties, aniJ in all ourttan^ 
 gets anft necessities, stretift 
 forts ®6b rigftt 5an5 to Selp 
 ana JjefenU us, tj&rougfi (JTIjrist 
 our ILorti. 
 
 The Epistle. 
 
 23c not toise in gour oton 
 
 opinions, Rom. xii. verse 
 16 unto the end. 
 
 The Gospel. 
 aSSfien I^E toas come iroton. 
 
 Matt. viii. verse 1 to verse 
 14. 
 
 The fourth Sunday after the 
 Epiphany. 
 
 1 B. Edw. VI. Why do the 
 heathen so furiously rage 
 together, ^c. Psalm ii. 
 Glory be to the Father, ^c. 
 As it was in the beginning, 
 
 IfC. 
 
 The Collect. 
 
 (Eroii tofticfi fenofoest us to 
 be set in t^e miirst of so mang 
 anU great irangers, tfiat for 
 man's frailness foe cannot 
 altoags stanii uprigjtlg : grant 
 to us tfie Sealtl of boftg aniJ 
 soul, tfiat all tjose things 
 toibicS toe suffer for sin, bg 
 ©1)5 ftelp foe mag foell pass 
 anU obercome, tfirougS ©firist 
 our Horlf. 
 
 The Epistle. 
 
 net cberp soul submit himself, 
 Eom. xiii. verse 1 unto 
 verse 8. 
 
 The Gospel, 
 glntt foficn ^E enterclf into a 
 
 Sftip, Matt. viii. verse 23 
 unto the end. 
 
 The fifth Sunday after the 
 Epiphany. 
 
 IB. of Edw. VI. The Lord 
 hear thee in the day of thy 
 trouble, ^c. Psalm xx. 
 Glory be to the Father, ^c. 
 As it was in the beginning, 
 
 The Collect. 
 
 ICorlr foe beseecjb Wtin to 
 Iteep ©l&B ®5urc5 anir ]bouse= 
 ^ollf continuallg in ®bB true 
 religion, tbat tfteg foJiicS iro 
 lean onlg upon Jjope of Wbio 
 fieabenlg grace, mag ebermore 
 be befeniea bg 'erSg mtgfttg 
 pofoer, tfirouctS ©firist our 
 mora. 
 
 The Epistle. 112 
 
 ^ut upon gou as tj&e elect of 
 
 (Soli, Colos. iii. verse 12 
 unto verse 18. 
 
 The Gospel. 
 ®6e feingtom of fieaben. Matt. 
 
 xiii. verse 24 unto verse 31. 
 
 The sixth Sunday (if there he 
 so many) shall have the 
 
TO BE USKD AT THE HOLY COMMUNION. 
 
 163 
 
 psalm, collect, epistle, and 
 gospel, that was upon the 
 fifth Sunday. 
 
 The Sunday called Sep- 
 tuagesima. 
 
 I B. of Edw. VI. The Lord 
 is my Shepherd, ^c. Psalm 
 xxiii. 
 
 Glory be to the Father, ^c. 
 As it was in the beginning, 
 
 The Collect. 
 
 © Horii, fo£ fttSEetS W^tt 
 fabouratilg to Ism iSe praptrg 
 of 'gCftg pfopk, tfiat toe fojftfi 
 are justlg puntsSeU for our 
 offences, mag be mern'fuIlB 
 Jjelt'ticreJj ftg ©i&g goottness, 
 for tfie glorg of ©jbg :N'ame, 
 t^rougfi 3Jesu» GDfin'gt our 
 Siabtour, fo!)o Itbetfi anil reign= 
 etfi foorlir hjitfiout entr. 
 
 The Epistle. 
 
 ^ercetije ge not, j&oto tfiat tjeg 
 
 fol)tt]&, 1 Cor. ix. verse 24 
 unto the end. 
 
 113 The Gospel. 
 
 W^z fetngftom of j^eabeit fs 
 Itfee, Matt. XX. verse 1 
 unto verse 17. 
 
 The Sunday called Sexa- 
 gesima. 
 
 1 B. bf Edw. VI. The earth 
 is the Lord's, ^c. Psalm 
 xxiv. 
 
 Glory be to the Father, ^c. CHAP. 
 As it was in the beginning, - — '■ — 
 
 ^c. 
 
 The Collect. 
 
 Hora ffioir, foftitfi seest t^at 
 toe put not our trust in ang 
 tfitng tfiat toe Iro: merct'fullg 
 grant, tfiat bg ©fig potoer 
 toe mag be ljefcniie& against 
 all a&bersftg, tfirougfi 3)esus 
 CDfirtst our %oxti. 
 
 The Epistle. 
 Ye suffer fools glairtg, 2 Cor. 
 
 xi. verse 19 unto verse 32. 
 
 The Gospel, 
 aiilficn mucfi people toere 
 
 gatfiertiJ, Luke viii. verse 
 4 unto verse 16. 
 
 The Sunday called Quin- 
 quagesima. 
 
 1 B. of Edw. VI. Be Thou 
 
 my judge, O Lord, 8fc. 
 
 Psalm xxvi. 
 
 Glory be to the Father, S^c. 
 
 As it was in the beginning, 
 Sfc. 
 
 The Collect. 
 
 ® Horb, tofit'tfi irost teatfi 
 us tfiat all ourtroings toitfiout 
 cjart'tg are notfimg toortfi, 
 senir ©fig f^olg C&fiost, anir 
 pour into our hearts tfiat most 
 excellent gift of cfian'tg, tlje 
 berg bonb of peace anJj all 
 btrtues,toit6out tfie tofitcfi tofio= 
 soeber Itbetfi (s counted treaii 
 2 
 
164 
 
 COLLECTS, EPISTLES, AND GOSPELS, 
 
 CHAP, before ©Sse: o,xmt tfit'g for 
 — - — ®6BOttlBSion3}egug®6rt«t'« 
 8Hfee. 
 
 The Epistle. 
 
 ©fiougfi 1 speafe toitfi tonpes 
 of men, l Cor. xiii. verse 
 1 unto the end. 
 
 The Gospel. 
 
 3Jesus toofe unto f^tnt tfie 
 ttoelbe, Matt. iv. verse 31 
 unto the end. 
 
 (I) The first day of Lent. 
 
 1 B. of Edw. VI. O Lord, 
 rebuke me not in Thine 
 indignation, Psalm vi. 
 Glory be to the Father, SfC. 
 As it was in the beginning, 
 
 The Collect. 
 
 aimtgfitp anU eberlastt'ng 
 ffioir, fofttcft j&atcst notfimg 
 tj&at '©Jou Sast tnaUe, anlJ 
 ijost forgtte tfic sins of all 
 tfiem t^at be penitent : create 
 anil mafee t'n us nefo antr ton= 
 trite Starts, tftat foe foortfiilg 
 lamenting our sins, anlJ 
 linofolebging our forettJeiJness, 
 map obtain of ®j&ee, tje ffioir 
 of all mertg, perfect remission 
 anir forgibeness, tf)roug5 
 3}esus ©firist. 
 
 The Epistle. 
 
 ®urn gou unto 0Lt foitj, 
 Joel ii. verse 12 unto verse 
 18. 
 
 The Gospel. 
 SSESen ge fast be not sair, 
 Matt. vi. verse 16 unto 
 verse 22. 
 
 [Scotch Liturgy, " From Ash 
 Wednesday to the first 
 Sunday in Lent shall be 
 used the same collect, 
 epistle, and gospel which 
 were used on Ash Wed- 
 nesday."] 
 
 The first Sunday in Lent. 
 
 I B. of Edw. VI. Blessed 
 is he whose unrighteous- 
 ness is forgiven, Sfc. Psalm 
 xxxii. 
 
 Glory be to the Father, S^c. 
 As it was in the beginning. 
 
 The Collect. 
 HorU, 'oiWti for our safee 
 &ii(st fast forts Uags anJj fortg 
 nigftts: gibe us grace to use 
 suclb abstinence, tl^at our flcsS 
 being subUuclJ to tfte spirit, 
 foe mag eber obeg ®6g go&Ig 
 motions in righteousness anJj 
 true holiness, to '2bfig bonour 
 anb glorg, fofiicS libest antt 
 reignest, &c. 
 
 The Epistle. 
 
 aSEe as Jtlpfrs export gou, 
 2 Cor. vi. verse 1 unto verse 
 11. 
 
 The Gospel. 
 
 ©Sen foas %t%\x% leU afoag, 
 Luke xviii. verse 1 unto 
 verse 12. 
 
TO BE USED AT THE HOLY COMMUNION. 
 
 165 
 
 The second Sunday in Lent. 
 
 1 B. of Edward VI. Out of 
 the deep have I called, ^c. 
 Psalm exxx. 
 
 Glory be to the Father, S(C. 
 As it was in the beginning, 
 
 The Collect. 
 
 ^ImtgjbtB QSfOii, tofifci) Jjost 
 see t!)at Jnc j&abe no pofoer of 
 ourselbes to fielp ourgelties: 
 feeep Wiion us hotfi outfoarirtg 
 in our boljtes, anli tnfoarlJig 
 in our souls, tjat toe mag be 
 trefenJJeit from all aiiberstttes 
 fofittj mag happen to tfte 
 l)ol(g, anir from all ebil 
 tSougj&ts Mjidj mag assault 
 anif 6 art tfte soul, tSrougS 
 3}csus ePSrt'st, &c. 
 
 The Epistle. 
 OTe tesectS gou brethren, 
 1 Thess. iv. verse 1 unto 
 verse 9. 
 
 The Gospel. 
 
 gjesus iuent tjence, Matth. 
 
 XV. verse 31 unto verse 39. 
 
 The third Sunday in Lent. 
 1 B. of Edw. VI. Give sen- 
 tence with me, Lord, ^c. 
 Psalm xliii. 
 
 Glory be to the Father, ^c. 
 As it was in the beginning, 
 %c. 
 114 The Collect. 
 
 5Sae beseecfi 'er^ee, ^1= 
 mtgfitg ffiob, loofe upon tfie 
 
 fieartg Kestres of^fig fumble chap. 
 servants, an& stretcfi fortfi — - — 
 t^e rtgljt fianb of ©fig mH= 
 jfstg, to be our tiefente against 
 all our enEmtes,t5tougfi3esus 
 GDtrist our ILorU. 
 
 The Epistle. 
 
 23e ge tfie follofoers of CSoU, 
 Ephes. V. verse 1 unto verse 
 15. 
 
 The Gospel. 
 
 gjesus fcoas casting out a 
 Uebil, Luke xi. verse 14 
 unto verse 36. 
 
 The fourth Sunday in Lent. 
 
 1 B. of Edw. VI. God is our 
 
 hope and strength, SfC. Psalm 
 
 xlvi. 
 
 Glory be to the Father, §c. 
 
 As it was in the beginning, 
 ^c. 
 
 The Collect. 
 
 ©rant toe beseecfi ©l&ee 
 gllmigi)tg ffioU tfiat toe Wtft 
 for our ei)il Jjeebs are toortiiilg 
 punisfieU, bg tfie comfort of 
 ©fig grace mag mercifullg be 
 reliebeti, tfirougfi our ILorU 
 3Jesus GCfirist. 
 
 The Epistle. 
 
 ©ell me, ge tfiat iresire to be 
 un&er. Gal. iv. verse 21 
 unto the end. 
 
166 
 
 COLLECTSj EPISTLES, AND GOSPELS, 
 
 CHAP. 
 V. 
 
 The Gospel. 
 
 - %t%m iepartelj ober ti)e %ta, 
 John vi. verse 1 imto verse 
 15. 
 
 The fifth Sunday in Len . 
 
 1 B. of Edw. VI. Save me, 
 God, for Thy Name's 
 sake. Psalm liv., §-c. 
 Glory be to the Father, ^c. 
 As it was in the beginning, 
 
 §-c. 
 
 The Collect. 
 
 5EEe begeetjb ®6«, gll-- 
 mtgftta ffioir, merctfullg to 
 loofe upon ®§8 pEopU, tfiat 
 bg "SCIbe great gooinegg tj^eg 
 mag be gobetneft anirpreserbetr 
 tbermore, botft in bo&g ant( 
 goul, tftrougj^ gjesus ©firist 
 our ILorK. 
 
 The Epistle. 
 
 GDfin'gt being an !)ig6=prtest, 
 
 Heb. ix. 
 verse 16. 
 
 verse 11 unto 
 
 The Gospel. 
 
 SSSfii'tS of sou tan rebufee JWe 
 of sin, John viii. verse 46 
 unto the end. 
 
 (K) Sunday next before 
 Easter. 
 
 1 B. of Edw. VI. Hear my 
 crying, O God, SfC. Psalm 
 ki. 
 
 Glory be to the Father, Sj-c. 
 As it was in the beginning, 
 
 The Collect. 
 
 aimtgStg anU eberlasting 
 CEoit, fojbtcft of ®6g tenfter 
 lobe tobiartg man, tagt sent 
 our gbabi'our 3|esu8 ©ftrtst, 
 to talie upon |^im our flesft, 
 ani to suffer Ueatj^ upon tfie 
 cross, tj)at all manfetni sjoulb 
 follob) tSe example of f^ts 
 great -Jumilttg : merttfullg 
 grant t^at tat botj^ follob) tj^e 
 example of |^is patience, anlJ 
 be matie partakers of |^ts 
 resurrettton, tftrougfi tfie same 
 3(esus ©firist our Horir. 
 
 The Epistle. 
 
 Het tfie same mini be in gou, 
 Phil. ii. verse 5 unto verse 
 11. 
 
 The Gospel. 
 
 ^nK it came to pass, Matt. 
 xxvi. verse 1 unto chap, 
 xxvii. verse 57. 
 
 (L) Monday before Easter. 
 
 The Epistle. 
 
 S2a6o IS tfiis tibat cometft, 
 Esai. Ixiii. verse 1 unto the 
 end. 
 
 The Gospel. 
 
 after tb3o Dags toas lEaster, 
 Mark xiv. verse 1 unto the 
 end. 
 
TO BE USKD AT THE HOLY COMMUNION. 
 
 167 
 
 11515 Tuesday before Easter. 
 
 The Epistle. 
 
 ®Se %oxii ffiob Satfi optneti, 
 Esai. 1. verse 5 unto the 
 end. 
 
 The Gospel. 
 
 ^ni( anon m tjbj tiatontng, 
 Mark xv. verse 1 unto the 
 end. 
 
 The Wednesday before Easter. 
 
 The Epistle. 
 jfor tofiere a testament is, 
 
 Hebr. ix. verse 16 unto the 
 end. 
 
 The Gospel. 
 ®Se ftast of stoeet fireatr, 
 
 Luke xxii. verse 1 unto the 
 end. 
 
 1 B. of Edw. VI. At even- 
 song, the first lesson. La- 
 mentations i. unto the 
 end. 
 
 (M) Thursday before Easter. 
 
 1 B. of Edw. VI. At matins, 
 the first lesson. Lamenta- 
 tions ii. unto the end. 
 
 The Epistle. 
 ®i)ts I toarn gou of, 1 Cor. 
 
 xi. verse 17 unto the end. 
 
 The Gospel. 
 
 ©iie tofiole multttuire of, 
 Luke xxiii. ver. 1 unto the 
 end. 
 
 1 B. of Edw. VI. At even- CHAP. 
 
 song, the first lesson. La '- — 
 
 ment. iii. unto the end. 
 
 (N) On Good Friday. 
 1 B. of Edw. VI. At matins, 
 the first lesson. Gen. xxii. 
 unto the end. 
 
 The Collect. 
 
 aimigStg <S(dii, foe beseetj) 
 ©jbee graciousiB to feefioto tfits 
 ®^B famils, for tlbe toJbtcS 
 our HorU gjesus ©firist foas 
 tontentelJ to be betrajielr anti 
 giben up tnto tfie fianirs of 
 foitfeeir men, anlj to suffer 
 Ijeatfi upon tfie cross, tofio 
 Itbetfi anlr retgnetfi, &e. 
 
 1 B. of Edw. VI. My God, 
 my God, look upon me, Sfc. 
 Psalm xxii. 
 
 Glory be to the Father, 8fc. 
 As it was in the beginning. 
 
 After the two collects at the 
 Communion shall be said 
 these two collects follow- 
 ing. 
 
 aimtgfits anlj efaerlasttng 
 ffioJj, bg toj&ose ^fixit tfie 
 fojole bolKB of tSe CDfiurti) ts 
 goberneJj anb santtifieU: re= 
 ceibe our supplications anti 
 pragers, to^tcJ) toe offer before 
 ©See for all estates of men 
 in ©ftp fiolg congregation, 
 tfiat eberg member of tjbe same 
 in fii% bocation anlJ ministry 
 
168 
 
 COLLECTS, EPISTLES, AND GOSPELS, 
 
 CHAP, mag trulg antt goliltiB serbe 
 — - — 'S;j)CJ,tJ)rougjb our1LorU3J«»us 
 €hxi%t. 
 
 JMnctfuI ffioir, tufio ftast 
 maUe all men, anU latest no^ 
 tfiing tfiat ©ibou fiast ma&e, 
 nor tooutest tfij ticatj of a 
 sinner, but ratfier tfiat fie 
 sfioulb fie conberteU anil It'be : 
 fiabe mertg upon all ^eb>%, 
 ®urfe8, tnfiUelg, anU ficreti'cs, 
 aniJ tafee from tfiem all ig= 
 norance,fiartiness of fieart, anb 
 contempt of 'Stfig bjorli: anU 
 80 fetcfi tfiem fiome, blegselr 
 Hora, to ©fig flotfe, tfiat tfieg 
 mag be sabcli among tfie rem- 
 nant of tfie true Israelites, 
 anlj be matte one folii, unirer 
 one sfiepfierU, gjcsus ©firist 
 our UorO, tofio Kbetfi mi 
 retgitetfi, &c. 
 
 The Epistle. 
 
 ©fie lab) b3fiicfi fiatfi, Heb. x. 
 verse 1 unto verse 16. 
 
 The Gospel. 
 
 Sffitfien gjcsus fiatr spofeen, 
 John xviii. verse 1 unto 
 the end of chap. xix. 
 
 1 B. of Edward VI. At even- 
 ing, the first lesson Esai. 
 liii. unto the end. 
 
 (O) On Easter Eve. 
 
 [Scotch Liturgy, Collect. 
 " O most gracious God, look 
 upon us in mercy, and grant 
 
 that as we are baptized into 
 the death of Thy Son our 
 Saviour Jesus Christ; so by 
 our true and hearty repent- 
 ance all our sins may be 
 buried with Him, and we not 
 fear the grave : that as Christ 
 was raised up from the dead 
 by the glory of Thee O Father, 
 so we also may walk in new- 
 ness of life, but our sins never 
 be able to rise in judgment 
 against us ; and that for the 
 merit of Jesus Christ that 
 died, was buried, and rose 
 again for us. Amen."] 
 
 1 B. of Edw. VI. At ma- 
 tins, the first lesson La- 
 ment, iv. V. unto the end. 
 
 Lord God of my salvation, U6 
 SfC. Psalm Ixxxviii. 
 Glory be to the Father, ^c. 
 As it was in the beginning. 
 
 The Epistle. 
 
 It is better, if tfie bJill of, 
 1 Pet. iii. verse 17 unto 
 the end. 
 
 The Gospel. 
 
 SSafien tfie ebeit toas tome. 
 Matt, xxvii. verse 57 unto 
 the end. 
 
 (P) Easter day. 
 
 At morning prayer, instead 
 of the psalm, come let 
 us, ^c. these anthems shall 
 be sung or said. 
 
TO BE USED AT THE HOLY COMMUNION. 
 
 169 
 
 ©firtst rising again from 
 ti)ei(eati,notDUi£tSnot. Beatfi 
 from fitnttfortfi fiatfi no potOEr 
 upon l^fm. jfox in tfiat |^e 
 Wti, j^e ^itH but onte to put 
 atoag sin, but in tfiat |^£ 
 libetfi, ^e libetfi unto ffioii ; 
 ^nlJ so lifetoise count Bout= 
 selbes tttaij unto sin, but 
 lifaing unto C&oK in GPfirist 
 5JJSUS our ILorif. [1 B. of 
 Edw. VI. Allelujah, Allelu- 
 jah.'] 
 
 ©Jrist is risen again, tfie 
 first-fruits of tfiem tfiat sleep. 
 Jpor seeing tj&at bg man tame 
 Keatfi, bg man also cometjb 
 t^E resurrection of tfie Ueati. 
 JFor as bg auam all men Ijo 
 Jjie, so bg (ffiftrist all men 
 sjall be restoreU to life. 
 
 1 B. of Edw. VI. The priest. 
 
 Shew forth to all nations the 
 glory of God. 
 
 Answer. 
 
 And among all people His 
 wonderful works. 
 
 Let us pray. 
 
 O God, who for our re- 
 demption didst give Thine 
 only-begotten Son to the 
 death of the cross: and by 
 His glorious resurrection hast 
 delivered us from the power 
 of our enemy : grant us so 
 to die daily from sin, that we 
 
 may evermore live with Him chap. 
 
 in the joy of His resurrection, ~ 
 
 through the same Jesus Christ 
 our Lord. Amen. 
 
 Proper Psalms and Lessons 
 at Matins. 
 
 The first lesson, 
 Exod.xii.MM^o 
 the end. 
 \The second les- 
 son, Rom. vi. 
 unto the end. 
 
 Psalm 
 
 11. 
 Ivii.' 
 cxi. 
 
 At the first Communion. 
 
 Preserve me, God, Psalm 
 xvi. 
 
 Glory be to the Father, ^c. 
 As it was in the beginning. 
 
 ^c. 
 
 The Collect. 
 
 aimigfitg ffioir, fafiicS 
 tftrougl) ®fig onlg=begotten 
 Sion ^esus ©firist fiast ofaer= 
 come "beati), anU openeir to us 
 tje gate of ebetlasting life: 
 foe Sumblg beseech) Wttit, tjat 
 as bg ®6g special grace pre= 
 benting us, ®fiou tiost put in 
 our minUs gootf tresires : so bg 
 'S^ftg continual Selp foe mag 
 bring tfie same to gooK effect, 
 tbrougi) gjesus ©firist our 
 Horft, foi)o libetjb anU reignett), 
 &c. 
 
 The Epistle. 
 
 M ge be risen again foit^ 
 ©jurist, Col. iii. verse 1 
 unto verse 8. 
 
170 
 
 COLLECTS, EPISTLES, AND GOSPELS, 
 
 CHAP. 
 V. 
 
 The Gospel. 
 ®6e first bag of tfie aab= 
 
 tat§S, John XX. verse 1 
 unto verse 11. 
 
 1 B. of Edw. VI. At the 
 second Communion. 
 
 Lord, how are they increased, 
 
 ifc. Psalm iii. 
 
 Glory be to the Father, §-c. 
 
 As it was in the beginning, 
 Sfc. 
 
 The Collect. 
 
 gllmtgfitg jFatfier fofitcfi 
 Sast giben ®5g onlg Sbon to 
 &« for our gins, an& rise 
 again for our fustifitatton, 
 grant us to put atoap tj^e 
 Uaben of malfce aniJ fotdkeir^ 
 ntss, tjbat foe mag alfoags 
 strbe ®6fe tn pureness of 
 Itbtng anlf trutjb, tjrougi) 
 3jesus ®f)rtst our HoriJ. 
 
 The Epistle. 
 
 Unofo ge not tfiat a little 
 leaben, &c. 1 Cor. v. verse 
 6 unto verse 9. 
 
 The Gospel. 
 
 aStfien tt)C ^abtatft toas 
 past, &c. Mark xvi. unto 
 verse 6. 
 
 At Evensong. 
 Proper Psalms and Lessons. 
 
 cxiii.] The second les- 
 
 Psalm cxiv. I son. Acts ii. 
 
 cxviii. unto the end. 
 
 (Q) Monday in Easter week. 
 1 B. of Edw. VI. At matins. 
 The second lesson, Matt. 
 
 xxviii. unto the end. 
 My soul truly waiteth still 
 
 upon God, Psalm Ixii. 
 
 Glory be to the Father, ^c. 
 
 As it was in the beginning, 
 ^c. 
 
 The Collect. 
 
 aitnigfitg ©oir, fofitti) 
 tfjrougj^ ©Sg onlg=begotten 
 ^on 3JfSw»®6rtst, j^ast obrr= 
 come tisatii, anlj openeii unto 
 us tfie gate of eberlasting life : 
 foe fiumbiB bcseecft ® Jee, tjat 
 as bg ®i)B special grace pre= 
 benting ws, 'S^feou ftost put in 
 our minirs goolr desires: so 
 bg ®fip continual Jelp foe 
 inag bring tjbe same to goolJii? 
 effect, ttrougft ^jesus ®|)rist 
 our 1Lor&, foi)o lifact!) anlJ 
 reignetjb, &c. 
 
 The Epistle. 
 
 ^eter openeb Jis mouti), ani> 
 SaiU, Acts X. verse 34 unto 
 
 verse 44. 
 
 The Gospel. 
 
 JSefiolU tfoo of tfie Jjisciples, 
 Luke xxiv. verse 13 unto 
 verse 36. 
 
 1 B. of Edw. VI. At even- 
 song. 
 
 The second lesson. Acts iii. 
 unto the end. 
 
TO BE USED AT THE HOLY COMMUNION. 
 
 171 
 
 Tuesday in Easter week. 
 
 1 B. of Edw. VI. At matins. 
 
 Ihe second lesson, Luke xxiv. 
 
 unto And behold two of 
 
 them. 
 Praise the Lord, ye servants, 
 
 S^c. Psalm cxiii. 
 
 Glory be to the Father, ^c. 
 
 As it was in the beginning, 
 
 IfC. 
 
 The Collect. 
 
 gUmtgfitB JFatl)n, fojbicfi 
 jbast giijcn ©jbine onlg ^on 
 to IJte for our sing, anti to rise 
 118 again for our justification: 
 grant us so to put atoap tje 
 leaben of malic? anU foicfi£lj= 
 mss, tfiat bit mag alfoaji 
 scrbE ®6ee in purcncss of 
 libing anU trutj), tfirougjb 
 gjcsus ©j&rtst our ItorU. 
 
 The Epistle. 
 
 ¥e men anil brctjbren, Acts 
 xiii. verse 36 unto verse 43. 
 
 The Gospel. 
 
 3JJSUS stootr in tje milrst of, 
 
 Luke xxiv. verse 36 unto 
 verse 49. 
 
 1 B. of Edw. VI. At even- 
 song. 
 
 The second lesson, 1 Cor. xv. 
 unto the end. 
 
 (B) The first Sunday after 
 Easter. 
 
 1 B. of Edw. VI. Blessed is 
 
 the man that feareth the CHAP. 
 
 Lord, Psalm cxii. '- — 
 
 Glory be to the Father, S^c. 
 As it was in the beginning, 
 S^c. 
 
 The Collect. 
 
 ^ImigfitB (Soil, &c. (as at 
 the Communion on Easter 
 day.) 
 
 The Epistle, 
 an tfiat is born of ffiob, 
 
 1 John V. verse 4 unto 
 verse 13. 
 
 The Gospel, 
 ©fic same Jjag at nigfit, John 
 
 XX. verse 19 unto verse 24. 
 
 The second Sunday after 
 Easter. 
 
 1 B. of Edw. VI. Haste Thee, 
 
 O God, to deliver me, 8fc. 
 
 Psalm Ixx. 
 
 Glory be to the Father, 8fc. 
 
 As it was in the beginning, 
 Sfc. 
 
 The Collect. 
 
 aimigfjtg Cffo&,to6icJ) Jast 
 gibcn '2Cftine onlg ^on to be 
 unto us botfi a sacrifice for 
 sin, anlj also an ensample of 
 goolj life : gibe us tfie grace tfiat 
 toe mag altoags most tSanfe= 
 fullg receibe t^at |^is inesti= 
 mable benefit, anij also irailg 
 enJjeabour ourselbes to folloto 
 tfie blesseti steps of |^is most 
 j&olg life. 
 
173 
 
 COLLECTS, EPISTLES, AND GOSPELS, 
 
 CHAP. 
 V. 
 
 The Epistle. 
 
 " ®jbi8 18 tfiantoortfiB, l Pet. 
 ii. verse 19 unto the end. 
 
 The Gospel, 
 (ffifin'st %aia unto f^is its- 
 
 tfpks, John X. verse 11 
 unto verse 17. 
 
 The third Sunday after 
 Easter. 
 
 1 B. of Edw. VI. Unto Thee, 
 
 God, do we give thanks, 
 ifc. Psalm Ixxv. 
 
 Glory be to the Father, §-c. 
 As it was in the beginning. 
 
 The Collect. 
 
 aimigfttg ffioif,foStci) s6eto= 
 est to all mm tfiat ht in Error 
 tilt Ifgfit of ®fig trutS, to t^E 
 intent ttiat tiitja mag return 
 into tfie toag of righteousness : 
 grant unto all tftem tfiat be 
 aUmitteiJ into tfie fellofosfiip 
 of ©prist's religion, tjbat tfteg 
 mag escftttn tjose things tj^at 
 be tontrarg to tfteir profession, 
 and folloto all sucj^ things 
 as be agreeable to tfie same, 
 tfirougfi our HorlJ gjesus 
 ®J)rist. 
 
 The Epistle. 
 
 Dearlg bclobeli, I beseetfi gou, 
 
 1 Pet. ii. verse 11 unto 
 verse 18. 
 
 The Gospel. 
 
 ^esus saitr to l^is tristiples, 
 John xvL verse 6 unto 
 verse 23. 
 
 The fourth Sunday after 
 Easter. 
 
 1 B. of Edw. VI. God stand- 
 eth in the congregation of 
 princes, S^c. Psalm Ixxxii. 
 Glory be to the Father, S^c. 
 As it was in the beginning, 
 
 ^c. 
 
 The Collect. 
 
 ^Imigfitg ffioir, hjj&icj) Uost 
 mafee tje minis of all faitj= 
 ful men to be of one bill: 
 grant unto Wtfio people, tfiat 
 tiieg mag lobe ti)t tjing fojiel) 
 ®6ou commanirest, antr Uesire 
 tbat baUcff ®&ou tfost pro= 
 mise, tSat among tjbe sunUrg 
 anir manifolU cJ)anges of tfie 
 toorlir, our Starts mag surelg 
 ttere be fixeU, fajfiereas true 
 jogs are to be founU, tjbrougfi 
 CCf)rist our 3tt,ortr. 
 
 The Epistle. 
 
 lEberg goolj gift, James i. verse 
 17 unto verse 22. 
 
 The Gospel. 
 
 3}esus saiii unto ?^is tits- 
 ciples, John xvi. verse 5 
 unto verse 16. 
 
 (S) The fifth Sunday after 
 
 Easter. 
 1 B. of Edw. VI. how 
 
TO BE USED AT THE HOLY COMMUNION. 
 
 173 
 
 amiable are Thy dwellings, 
 ^c. Psalm Ixxxiv. 
 Glory be to the Father, ^c. 
 As it was in the beginning, 
 
 ifc. 
 
 The Collect. 
 
 HorU, from hjj&om all gooft 
 tj&tngs Uo come, grant us ©fig 
 l&umhie serbants, tfiat tig ©fig 
 fiolg inspiration, foe mag 
 tStnfe tfiose tj)tngs tfiat be 
 gooif, anlr lig 'SPfig merciful 
 guttling mag perform tj&e same 
 tfirougfi our Itorft %i%w% 
 CDfirtst. 
 
 119 Tte Epistle. 
 
 ;§bee tl&at ge be Jjocrs of iftc 
 
 foorlJ, James i. verse 22 
 unto the end. 
 
 The Gospel. 
 Fert'Ig, faerilg I sag unto 
 
 gOU, John xvi. verse 23 
 unto the end. 
 
 (T) The Ascension day. 
 
 1 B. of Edw. VI. Proper 
 psalms and lessons at ma- 
 tins. 
 
 viii."> The second les- 
 Psalm XV. j. son, John xiv. 
 xxi. J unto the end. 
 O clap your hands, S^c. 
 Psalm xlvii. 
 
 Glory be to the Father, S^c. 
 As it was in the beginning. 
 
 The Collect. 
 
 ffirant, toe beseecfi ®:6ee, 
 ^Imtgfitg CEfolt, tfiat lifte as 
 fue fio beltebe ®6g onIg=be= 
 gotten ^on our ILorU to fiabe 
 ascentreb into tj&e fieafaens, so 
 foe mag also in 6eart anir 
 mini! tjt'tfier ascenU, anlr foitj^ 
 l^tm conttnuallg Ijfoell. 
 
 The Epistle. 
 
 In tfie former treatise, Acts i. 
 verse 1 to verse 12. 
 
 The Gospel. 
 2|esus appeareir unto tfie, 
 
 Mark xvi. verse 14 unto 
 the end. 
 
 1 B. of Edw. VI. Proper 
 psalms and lessons at 
 evensong. 
 
 xxiv."^ The second les- 
 
 Psalm Ixviii. > sow,Ephes.iv. 
 
 cxlviii. J unto the end. 
 
 The Sunday after Ascension 
 day. 
 
 1 B. of Edw. VI. The Lord 
 is King, S(C. Psalm xciii. 
 Glory be to the Father, S^c. 
 As it was in the beginning, 
 
 ^c. 
 
 The Collect. 
 
 © ffioit tfie Hing of glorg, 
 biWf> ftast exalteli ®jbtne onig 
 ^on 3|esus ©firtst foitft great 
 triumplb into ®jbg litngirom 
 in lieaben : Site beseecjb ©Jte 
 
 CHAP. 
 V. 
 
174 
 
 COLLECTSj EPISTLES, AND GOSPELS, 
 
 V. 
 
 CHAP, leabe us not tomfortIeg», but 
 S£n& to us ©Sine i^olg 
 ffiftost to comfort us, anU 
 Exalt us unto tfie same plate 
 fofiitfier our ^abtour ©Jrtst 
 ts gone before, feifio Itbetj& anU 
 retgnetS, &c. 
 
 The Epistle. 
 
 Wt)t enti of all tStngs is at 
 f)anb, 1 Pet. iv. verse 7 
 unto verse 12. 
 
 The Gospel. 
 SSliien tSe ©omforter is tome, 
 
 John XV. verse 26 and 
 chap. xxvi. end in verse 4. 
 
 (V) Whit-Sunday. 
 
 1 B. of Edw. VI. Proper 
 psalms and lessons at ma- 
 tins. 
 
 / The second les- 
 son, Acts X. 
 Then Peter 
 opened his 
 mouth, unto 
 V the end. 
 Rejoice in the Lord, O ye 
 righteous, ^c. Psalm xxxiii. 
 Glory be to the Father, i^c. 
 As it was in the beginning, 
 ^c. 
 
 The Collect. 
 
 ©0& hjfiitfi as upon tibts 
 irag fiast taugSt tfie fiearts of 
 ®fiB fattfiful people, fag tfie 
 sending to tfiem tfie ligfit of 
 ©fig l^olg Sipitit : grant us 
 
 xlviii. 
 
 Psalm Ixvii. 
 
 cxlv. 
 
 6g tfie same Spirit to fiabe a 
 rigfit juirgment in all tfiings, 
 anit efaermore to refotte in 
 l^is fiolg comfort, tfirougfi 
 tfie merits of ©firist gjesu 
 our S>abiour, fofio Ifbetfi antr 
 rcignetfi foitfi 'SCfice in tfie 
 unttg of tfie same S>pirit, one 
 ffiob, footla bjitfiout enft. 
 Amen. 
 
 The Epistle. 
 
 astfien tfie fiftg &ags toere 
 come to an en&. Acts ii. 
 verse 1 nnto verse 12. 
 
 The GospeL 120 
 
 3{esus saiif unto |!^ts &tsct= 
 
 pies, John xiv. verse 15 
 unto the end. 
 
 1 B. Edw. VI. Proper psalms 
 and lessons at evensong. 
 
 "7%e second les- 
 son, Actsxix. 
 It fortuned 
 when Apollo 
 went to Co- 
 rinth, unto 
 After these 
 things. 
 
 Monday in "Whitsun-week. 
 
 I B. of Edw. VI. O be joy- 
 ful in the Lord all ye lands. 
 Psalm c. 
 
 Glory be to the Father, SfC. 
 As it was in the beginning, 
 
 IfC. 
 
 Psalm civ, 
 cxlv. 
 
 < 
 
TO BE USED AT THE HOLY COMMUNION. 
 
 175 
 
 The Collect. 
 
 ffioU fojbtcft, &c. As 
 Whit-Sunday. 
 
 upon 
 
 The Epistle. 
 
 ©fjEtt ^Ettr openeii fit's ntoutfi, 
 Acts X. verse 34 unto the 
 end. 
 
 The Gospel. 
 =bo &oti lobjtr tfie toorlU, 
 
 John iii. verse 16 unto 
 verse 22. 
 
 Tuesday after Whit-Sunday. 
 
 1 B. of Edw. VI. My song 
 shall be of mercy, S^c. Psalm 
 ci. 
 
 Glory be to the Father, ^c. 
 As it was in the beginning. 
 
 The Collect. 
 
 ®OlJ fofitcfi fiast, &c. As upon 
 Whit-Sunday. 
 
 The Epistle. 
 
 Acts viii. verse 14 unto 
 verse 18. 
 
 The Gospel. 
 ■Fertlg, {jEti'lg I Sfig unto 
 
 J)OU, John X. verse 1 unto 
 verse 11. 
 
 Trinity Sunday. 
 
 1 B. of Edw. VI. At matins. 
 
 The first lesson, Gen. xviii. 
 unto the end. 
 
 The second lesson. Matt. iii. 
 
 unto the end. 
 God be merciful unto us and 
 
 bless us, S^c. Psalm Ixvii. 
 
 Glory be to the Father, S^c. 
 
 As it was in the beginning, 
 ^c. 
 
 The Collect. 
 
 aimtgfitB anlJ jijerlasting 
 (Sioti, Witt fiast Qibtn unto 
 us ©fig serfaants grace hg ti)e 
 tonfessfon of a true fattfi, to 
 acfenofoleJjge tfie glorg of tfie 
 eternal ©rtnttg, anlJ fn tije 
 poioer of tfie iifttne JWafestg 
 to foorsfitp t|)e eanttg : SSSe 
 bcseetfi VLfttt, tfiat tfirougfi 
 tfie ste&fastness of tfit's faitfi, 
 foe mag ebermore bt Ircfentrelj 
 from all aiibergitg, fofitcfi ltt3= 
 est ana retgnest one ffiob, 
 
 fooria fot'tfiout cnlJ. Amen. 
 
 The Epistle, 
 after tfiis I loolteb, an& l)e= 
 
 fiollJ, Apoc. iv. verse 1 unto 
 the end. 
 
 The Gospel, 
 ©fiere foas a man of tfie, 
 
 John iii. verse 1 unto verse 
 16. 
 
 The first Sunday after Tri- 
 nity. 
 
 1 B. of Edw. VI. Blessed 
 are those that are undefiled 
 in the loay, 8;c. Psalm 
 cxix. 
 
 CHAP. 
 V. 
 
176 
 
 COLLECTS, EPISTLES, AND GOSPELS, 
 
 CHAP. 
 V. 
 
 Glory be to the Father, ^c. 
 As it was in the heginning, 
 
 The Collect. 
 
 ffioto tje Strength of all 
 tfiem tjbat trust m Wtitt, tner= 
 cifullg atttpt our pragErs: 
 ^nU because tjbe foealtness of 
 our mortal nature lan Jjo no 
 gooli tiling fettjout ©See, grant 
 us tibe fielp of Wttio grace, tfiat 
 in keeping of ©fig commanlJ= 
 ments, toe mag please ®5ee 
 botfi in foill anil beeJr, tJrougj& 
 3jesus ©Srist our Horir. 
 
 The Epistle. 
 
 Bearlg belobeti, let us lobe 
 one anoti&cr, 1 John iv. 
 verse 7 unto the end. 
 
 The Gospel. 
 
 ©"fiere bias a certain ricft man, 
 Luke xvi. verse 19 unto 
 the end. 
 
 The second Sunday after 
 Trinity. 
 
 1 B. of Edw. VI. Wherewith 
 shall a young man cleanse 
 his way, ^c. Psalm cxix. 
 Glory be to the Father, S^c. 
 As it was in tJie beginning. 
 
 The CoUect. 
 
 Horir, mafee us to Sabe a per- 
 petual fear anJj lobe of ©fig 
 fiolg name, for ©Sou neber 
 failest to fielp anlr gobern tj&em, 
 
 tDJ^om Witon dost bring up in 
 Wbio stebfast lobe, ©rant 
 tfiis, &c. 
 
 The Epistle. 
 
 JWarbel not, mg brethren, 
 1 John iii. verse 13 imto 
 the end. 
 
 The Gospel. 
 
 a certain man orifaineU, Luke 
 xiv. verse 16 unto verse 25. 
 
 The third Sunday after 
 Trinity. 
 
 1 B. of Edw. Yl. O do well 
 unto Thy servant, ^c. Fsahn 
 cxix. 121 
 
 Glory be to the Father, ^c. 
 As it was in the beginning, 
 
 The Collect. 
 
 HortJ, foe beseecl) ®6ee mer= 
 cifullg to Sear us, antf unto 
 b)|)om '^jbou j^ast giben an 
 jbeartg desire to prag, grant 
 tSat bg ®5g nri^tg aiii foe 
 mag be ftcfenljea, tfirougS 
 gjesus ©ftrist our korU. 
 
 The Epistle. 
 
 S>ubmtt gourselbes eberg man, 
 1 Peter v. verse 5 unto 
 verse 12. 
 
 The Gospel. 
 
 ©Sen resortcir unto f^im, 
 Luke XV. verse 1 unto 
 verse 11. 
 
TO BE USED AT THE HOLY COMMUNION. 
 
 177 
 
 The fourth Sunday after 
 Trinity. 
 
 1 B. of Edw. VI. My soul 
 cleaveth to the dust, ^c. 
 Psalm cxix. 
 
 Glory be to the Father, S^c. 
 As it ivas in the beginning, 
 
 The Collect. 
 
 CSotr x\)z protector of all tfiat 
 trust in '2Pfije, fottfiout tul)om 
 notjbtng is strong, nothing is 
 tolg : tncrease anU multiplg 
 upon us ©Sb mercg, t|at 
 ®fiou bting our ruler anU 
 122 gutlfe, toe mag so pass tfirougfi 
 things temporal, tgat toe finallg 
 lose not tfte tilings eternal : 
 grant t]&is fieabenlg jF^tfier, 
 for ^esus CCfirist's safee our 
 Horir. 
 
 The Epistle. 
 
 I suppose tfiat tfie aflBiittions, 
 Rom. viii. verse 18 unto 
 verse 24. 
 
 The Gospel. 
 
 23e ge merciful, as gour jpa- 
 tj^cr, Luke vi. verse 36 unto 
 verse 43. 
 
 The fifth Sunday after 
 Trinity. 
 
 1 B. of Edw. VI. Teach me, 
 O Lord, the way of Thy 
 statutes, ^c. 
 
 Glory be to the Father, ^c. 
 As it was in the beginning, 
 
 §c. 
 
 The Collect. 
 
 ffirant, %otti, toe beseecS ' 
 ©l&ee, ti)at tfic course of tfiis 
 toorlK mag he so peaccahlg 
 ovDereti hg ®6g gobernance, 
 tjbat ©fig [Scotch Lit. " peo- 
 ple"] congregation mag jog= 
 fullg serije ©Ijee in all goUlg 
 quietness, tjbrouglj gjesus 
 CDfirtst our ILorir. 
 
 The Epistle. 
 
 aSe gou all of one mini! anti 
 of one Seart, 1 Peter iii. 
 verse 8 unto verse 15. 
 
 The Gospel. 
 
 5t came to pass, Luke v. 
 verse 1 unto verse 13., 
 
 The sixth Sunday after 
 Trinity. 
 
 1 B. of Edw. VI. Let Thy 
 loving mercy come also unto 
 me, O Lord, Sfc. Psalm cxix. 
 Glory be to the Father, ^c. 
 As it was in the beginning. 
 
 The Collect. 
 
 ffiotr tofiici) fiast prepareir to 
 tfiem tfiat lobe ©fiee, sucfi 
 goo& tfiings as pass all man's 
 unUerstanKing : pour into our 
 fiearts sue!) lofae totoariis ©See, 
 tfiat toe lobing ®6ee in all 
 things, mag obtain ©fig pro- 
 mises, tofiicfi excecii all tjat 
 toe can Jjestre, tfirougfi gjesus 
 ©firtst our ItorU. 
 
 CHAP. 
 V. 
 
 l'estranqe. 
 
CHAP. 
 V. 
 
 178 COLLECTS, EPISTLES, AND GOSPELS, 
 
 The Epistle. 
 HnotD ine not, tSat all tue, 
 
 Rom. 
 
 vi. 
 
 verse 
 
 3 
 
 unto 
 
 verse 
 
 13. 
 
 The 
 
 Gospel 
 
 
 
 3(e8Ug 1 
 
 satit to ?^tg 
 
 Utsttpks, 
 
 Matt, 
 
 . V. 
 
 verse 
 
 20 
 
 unto 
 
 verse 
 
 27. 
 
 
 
 
 The seventh Sunday after 
 Trinity. 
 
 1 B. of Edw. VI. O think 
 upon Thy servant as con- 
 cerning Thy word, S^c. 
 Psalm cxix. 
 
 Glory be to the Father, S^c. 
 As it was in the beginning, 
 
 t^c. 
 
 The Collect. 
 
 HorU of all pofoer aniJ 
 mtgfit, tofttcft art tjbe author 
 anil gibfr of all goolf things, 
 graft in our fieartg tfie lobe of 
 ©fig name, increase in us 
 true religion, nourisi) us biitft 
 all goo&ness, anU of '3t!)B 
 great mercg feeep us in tfte 
 same, tfirougfi gjesus ©firtst 
 our liorU. 
 
 The Epistle. 
 
 I speali grosslg, because, 
 Rom. vi. verse 19 unto the 
 end. 
 
 In 
 
 The Gospel, 
 tjose irajiS, Mark viii. 
 
 §-c. 
 
 verse 1 unto verse 10. 
 
 The eighth Sunday after 
 Trinity. 
 
 B. of Edw. VI. Thou art 
 my portion, O Lord, ^c. 
 Psalm cxix. 
 
 Glory be to the Father, S^c. 
 As it was in tfie beginning, 
 
 The Collect. 
 
 CBfolr fojose profai&ence is 
 neber fieceibeir, foe fiumblg be- 
 seech Wbte tfiat ©Sou biilt put 
 afoag from us all hurtful 
 things, anU gibe tfiose tjings 
 fofiicS be profitable for us, 
 tjrougfi '^esm ©Jrist our 
 Hortr. 
 
 The Epistle. 
 
 23ret5ren, foe are Uebtors, 
 Rom. viii. verse 12 unto 
 verse 18. 
 
 The Gospel. 
 
 23efoare of false prophets, 
 Matt. vii. verse 15 unto 
 verse 23. 
 
 The ninth Sunday 'after 
 Trinity. 
 
 1 B. of Edw. VI. Lord 
 Thou hast dealt graciously 
 with Thy servant. Psalm 
 cxix. 
 
 Glory be to the Father, ^e. 
 As it was in the beginning, 
 
 Sfc. 
 
 The Collect, 
 ©rant to us, %oxti, foe be= 
 
 seecj^ ®5cc, tfie spirit to 
 
TO BE USED AT THE HOLY COMMUNION. 
 
 179 
 
 123 
 
 ^ink anil tro altoags sutjb 
 t^tngs as bt rtgj&tful, t^at toe 
 tujicjb cannot te fot'tjout ©fiec, 
 mag tg ®fice be able to Itfae 
 according to ^fig fotll, tfirougS 
 3|e8us ©Jrist our HorJj. 
 
 The Epistle. 
 
 23ittf)«n, I fooullr not tjbat, 
 1 Cor. X. verse 1 unto 
 verse 14. 
 
 The Gospel. 
 
 3Jesus »aii> unto |^ts lristt= 
 pies, Luke xvi. verse 1 
 unto verse 10. 
 
 The tenth Sunday after 
 Trinity. 
 
 1 B. of Edw. VI. Thy hands 
 have made and fashioned 
 me, S^c. Psalm cxix. 
 Glory be to the Father, ^c. 
 As it was in the beginning. 
 
 The Collect. 
 
 ILet 'StSg ttif rctful eats, © 
 %ox% be open to tjbe pragers 
 of ®5g j&umble servants, anb 
 tfiat tjeg mag obtain tjetr 
 pctttions, mafee ijem to asli 
 sutS tj&t'ngs as sjall please 
 ®fiee, tfirougS gjesus ©firist 
 our liorir. 
 
 The Epistle. 
 
 ©onterning sptrt'tual tStngs, 
 1 Cor. xii. verse 1 unto 
 verse 13. 
 
 The Gospel. 
 anJj tofien |^e foas come near, ■ 
 Luke xix. verse 41 unto 
 verse 47. 
 
 The eleventh Sunday after 
 Trinity. 
 1 B. of Edw. VI. My soul 
 hath longed for Thy salva- 
 tion, ^c. Psalm cxix. 
 Glory be to the Father, Sfc. 
 As it was in the beginning, 
 
 The Collect. 
 
 €Efo& tofitcfi Jjeclarest ®Sg 
 aimigfitg potoer most cfiteEg 
 in sfietDing mercg antr pftg, 
 gibe unto us abunifantlg ©fig 
 grace, tfiattoe running to ©fig 
 promises, mag be maire par= 
 taliers of ©fig fieabenlg trca= 
 sure, tfirougfi ^i%Vi GCfirtst 
 our HorlJ. 
 
 The Epistle. 
 a3retfiren, as pertaining to tfie 
 CBfospel, 1 Cor. XV. verse 1 
 unto verse 12. 
 
 The Gospel. 
 
 ©firist toltr tfiis parable, Luke 
 xviii. verse 9 unto verse 15. 
 
 The twelfth Sunday after 
 Trinity. 
 1 B. of Edw. VI. O Lord, 
 Thy word endureth for ever 
 in heaven, ^c. Psalm cxix. 
 Glory be to the Father, S^c. 
 As it was in the beginning, 
 
 CHAP. 
 V. 
 
 N a 
 
180 
 
 COLLECTS, EPISTLES, AND GOSPELS, 
 
 CHAP. 
 V. 
 
 The Collect. 
 - aimfgfitg anJj Jberlastmg 
 Ctrotr, foStcfi art altoags more 
 wa&g to \mx tjatx foe to prag, 
 an& are foont to gibe more 
 tfiait ettfier foe desire or Be- 
 serbe : pour Uofon upon us tfte 
 abunUante of ©fig mercg, for- 
 going U8 tfioge tj&tngs fofiereof 
 our conscience is afraftn, anit 
 gibing unto us tj^at, tgat our 
 prager bare not presume to 
 asfc, tfirougfi ^esus GCfirist 
 our l,oJj. 
 
 The Epistle. 
 
 ^ucft trust §abe foe tfirougt, 
 2 Cor. iii. verse 4 unto 
 verse 10. 
 
 The Gospel. 
 
 ^esus iJepartelr, Mark vii. 
 verse 31 unto the end. 
 
 The thirteenth Sunday after 
 Trinity. 
 
 1 B. of Edw. VI. Lord what 
 love have I unto Thy law ? 
 Psabn cxix. 
 
 Glory be to the Father, ^c. 
 As it was in the beginning, 
 
 The Collect. 
 
 aimigfitg anU merciful ffioi, 
 of foj&ose onlg gift it cometj 
 ti)at ©fig fattfjful people Bo 
 unto W^tz true anB lauBafile 
 serbtce : grant foe beseecfi 
 ■Stfiee, tfiat foe mag so run to 
 
 ©fig fieabenlg promises, tfiat 
 iue fail not finallg to attain 
 tfie same, tj&rougfi 3JfSusi24. 
 ©firtst our HorB. 
 
 The Epistle. 
 
 ©o glbrafiam anB fiis seeB, 
 Gal. iii. verse 16 unto verse 
 23. 
 
 The Gospel. 
 
 I^appg are tfie eges fofiicfi, 
 Luke X. verse 23 unto verse 
 38. 
 
 The fourteenth Sunday after 
 Trinity. 
 
 1 B. of Edw. VI. Thy word 
 is a lanthorn unto my feet, 
 S^c. Psalm cxix. 
 Gl(yry be to the Father, S^c. 
 As it was in the beginning, 
 
 The Collect. 
 
 ^lmig|)tg anB eberlasting 
 6roB, gibe unto us t|)e increase 
 of fattfi, fiope, anB tfiaritg, 
 anB tfiat foe mag obtain tfiat 
 fofiicfi ®6ou Bost promise, 
 mafee us to lobe tfiat 'mW^ 
 '2tfiou Bost commanB, tfirougfi 
 3JESUS ©firist our HorB. 
 
 The Epistle. 
 
 I sag foalfe in tfie S»ptrit, 
 Gal. V. verse 16 unto verse 
 25. 
 
TO BE trSED AT THE HOLY COMMUNION. 
 
 181 
 
 The Gospel. 
 glnJj it tfimttii as 3}esus 
 tntnt, Luke xvii. verse 11 
 unto verse 30. 
 
 The fifteenth Sunday after 
 Trinity. 
 
 1 B. of Edw. VI. / hate them 
 
 that imagine evil things, ^c. 
 
 Psalm cxix. 
 
 Glory be to the Father, ^c. 
 
 As it was in the beginning, 
 Sfc. 
 
 The Collect. 
 
 Itjep, fof h£s?etS ®JbEt, © 
 Hortr, ®fiB GCfiurcfi foitS ©fig 
 pnpEtual mms. ^nJj betausE 
 tfiE fratltg of man fottj&out 
 ©See cannot but fall, tep ug 
 EbEr bg '2^55 i&Elp, antr leaU 
 us to all things profitablE to 
 our sal&atton, tfirougfi 'j^t%Vi% 
 ©firist our Hortf. 
 
 The Epistle. 
 
 ¥e see 6oh) largE a lEttEr, Gal. 
 
 vi. verse 11 unto the end. 
 The Gospel. 
 
 iSo man can SErbt tfoo mas= 
 tErs, Matt. vi. verse 34 unto 
 the end. 
 
 '2^ The sixteenth Sunday after 
 Trinity. 
 
 1 B. of Edw. VI. / deal with 
 the thing that is lawful and 
 right, S^c. Psalm cxix. 
 Glory be to the Father, SfC. 
 As it tvas in the beginning, 
 
 The Collect. 
 %(iXti fOE bESEECS ®JbEE, lEt 
 
 ®6g continual pttg clcansE 
 anK iJEfEnir ©fig congrEgation. 
 ^nJj bEcausE it cannot con= 
 tinuE in safEtg toitfiout ©fijj 
 succour, priescrbE it ebErmorE 
 bg ©fig ^Elp anU gooUncss, 
 tftrougS 3JESUS ©firist our 
 HorU. 
 
 The Epistle. 
 
 I IJEsirE tjat gou faint not, 
 Ephes. iv. verse 13 unto 
 the end. 
 
 The Gospel. 
 
 ^ntr it fortuuEU tftat 3JESus, 
 Luke vii. verse 11 unto 
 verse 18. 
 
 The seventeenth Sunday after 
 Trinity. 
 
 1 B. of Edw. VI. Thy testi- 
 monies are wonderful, S^c. 
 Psalm cxix. 
 
 Glory be to the Father, S^c. 
 As it was in the beginning, 
 
 The Collect. 
 
 Horif, bit prag '^f)u tfiat 
 ®]^g grace mag altoag pre=: 
 bent antr follofo us, anii mafte 
 us continuallg to be gibEn to 
 all gooJj toorlis, tjrougfi 3}esus 
 ©firist our ICortr. 
 
 The Epistle. 
 
 I (bjjbicf) am a prisoner of tje 
 ILoril'S,) Ephes. iv. verse 1 
 unto verse 7. 
 
 CHAP. 
 V. 
 
182 
 
 CHAP. 
 V. 
 
 COLLECTSj EPISTLES, AND GOSPELS, 
 
 The Collect. 
 
 The Gospel. 
 
 It cSanteb tjbat ^Jesus totnt, 
 Luke xiv. verse 1 unto verse 
 12. 
 
 The eighteenth Sunday after 
 Trinity. 
 
 1 B. of Edvr. VI. Righteous 
 art Thou, OLord,%c. Psalm 
 cxix. 
 
 Glory be to the Father, S^c. 
 As it tvas in the beginning, 
 
 IfC. 
 
 The Collect. 
 
 HoriJ, foe ht&etcft Wtfte, 
 grant '^tfig people grace to 
 aboilr tfte tnfettton» of tje 
 tiebtl, antr fot'tj^ pure jbeart and 
 mini to follofo ©ftee tfte onig 
 dSoO, ti^rougft 3(esug ©jbrtst 
 our %oxts. 
 
 The Epistle. 
 
 I tj^ank mg CEroK alfoags, 
 1 Cor. i. verse 4 unto verse 
 9. 
 
 The Gospel. 
 
 a2af)cn tfie ^fiartsecs ftai, 
 Matt. xxii. verse 34 unto 
 the end. 
 
 The nineteenth Sunday after 
 Trinity. 
 
 1 B. of Edw. VI. / call with 
 my whole heart, hear me, O 
 Lord, ^c. Psalm cxix. 
 Glory be to the Father, ^c. 
 As it luas in the beginning, 
 
 5fC. 
 
 © eSoii, forasmutjb as fottS= 
 out 'SCfice toe are not able to 
 please ©fiee: grant tjbat t§e 
 toodking of 'S^Sg ntercg mag 
 in all things Street ani rule 
 our Starts, tj&rougS ^esus 
 eCfirtst our Horb. 
 
 The Epistle. 
 
 ©SisIsaganiJ testt'fg tj&rougft, 
 Ephes. iv. verse 17 unto the 
 end. 
 
 The Gospel. 
 
 gjesus entereif into a sStp, 
 Matt. ix. verse 1 unto verse 
 9. 
 
 The twentieth Sunday after 
 Trinity. 
 
 1 B. of Edw. VI. O consider 
 mine adversity, and deliver 
 me, Sfc. Psalm cxix. 
 Glory be to the Father, ^c. 
 As it was in the beginning, 
 
 S^c. 
 
 The Collect. 
 
 ^ImigStg anU merciful CSoJj, 
 of ®ibg bountiful gooUness 
 Iteep us from all things t]&at 
 mag ]&urt us: ti)at foe being 
 rea&g bot^ in botrg anSj soul, 
 mag fott]^ free Jearts accom- 
 plish tbose tSings tbat ©Sou 
 fooullrst Sabe bone, tftrougft 
 3jesus GTfirist our Horti. 
 
TO BE USED AT THE HOLY COMMUNION. 
 
 183 
 
 The Epistle. 
 
 ■Sfafee fteeir therefore ijoia ge 
 feialfe, Ephes. V. verse 15 
 unto verse 22. 
 
 The Gospel. 
 
 3)esus sa(& unto |^t's Ijtstt- 
 pks, Matt. xxii. verse 1 
 unto verse 15. 
 
 The twenty-first Sunday after 
 Trinity. 
 
 1 B. of Edw. VI. Princes 
 have persecuted me without 
 a cause, ^c. Psalm cxix. 
 Glory be to the Father, ^c. 
 As it was in the beginning, 
 
 %c. 
 
 The CoUect. 
 
 CBrrattt toe besetcS ©fiee 
 merctful ILorlf to '^^■q fattMul 
 people pariioit anir peace, tfiat 
 tj&eg mag be tleanselj from all 
 tSetr sins, anir serbc 'S^fiee 
 tuitjb a quiet mtnlr, tj^rougf) 
 3Jesus ©Srt'gt our l,or&. 
 
 I2f 126 The Epistle. 
 
 ittg firetjren, fie strong 
 t^roUgS, Eph. vi. verse 10 
 un$o verse 21. 
 
 The Gospel. 
 
 •SCSere foas a tertatn ruler, 
 John iv. verse 16 unto the 
 end. 
 
 The twenty-second Sunday CHAP. 
 after Trinity. '■ — 
 
 1 B. of Edw. VI. Let my 
 
 complaint come before Thee, 
 
 ^c. Psalm cxix. 
 
 Glory be to the Father, ^c. 
 
 As it was in the beginning, 
 S^c. 
 
 The Collect. 
 
 Uorlr foe fteseetfi ©fiee to Itecp 
 ®J8 ftousefiolU tfie ©jburtfi 
 tn tontmual goUlincsg, tfiat 
 tSrougfi ®6g protection it mag 
 ic free from all atrberstties, 
 anU tieboutlg gtben to serbe 
 ©See in gooli foorfes, to tj&e 
 glorg of '2C6g iSame, tfirougS 
 3JESU« (Kl&rist our ILortr. 
 
 The Epistle. 
 
 I tfianfe mg tSda luitfi all, 
 Phil. i. verse 3 unto verse 
 12. 
 
 The Gospel. 
 
 ^eter gati unto 3Jesus, Matt. 
 
 xviii. verse 21 unto the end. 
 
 The twenty-third Sunday 
 after Trinity. 
 
 1 B. of Edw. VI. If the Lord 
 
 Himself had not been on our 
 
 side, 8fc. Psalm cxxiii. 
 
 Glory be to the Father, S^c. 
 
 As it was in the beginning, 
 ^c. 
 
 The Collect. 
 
 QSiOH our refuge anir strength, 
 fofiicl) art tfie author of all 
 
184 
 
 COLLECTS, EPISTLES, AND GOSPELS, 
 
 CHAP, goo&iuss, be reaag to Sear tfie 
 
 — trcbo«t pragers of tj^e (Bifunft : 
 
 anU grant tj^at tfiose tfitngs 
 fofiicfi foe ml fattfifullg, foe 
 mag obtain effcctuallg, tfirougi& 
 3esu2 ®5n'st our HorlJ. 
 
 The Epistle. 
 
 13retjren, fie follofoers toge= 
 tftcr, Phil. iii. verse 17 unto 
 the end. 
 
 The Gospel. 
 
 ®5en tjbc lijbarfsecs foent out, 
 Matt. xxii. verse 15 unto 
 verse 23. 
 
 The tweaty-fourth Sunday 
 after Trinity. 
 
 1 B. of Edw. VI. They that 
 put their trust in the Lord, 
 SfC. Psalm cxxv. 
 Glory be to the Father, §-c. 
 jis it was in the beginning, 
 
 The Collect. 
 
 Horii, foe \st%tt^ ®See as= 
 soil ^Ibg people from tj&eir 
 offentes, tjat t^rougfi ®5b 
 bountiful gooimess foe mag be 
 Jjclibercir from tfie banSs of all 
 tj&osc sinSjfoj^tift bg our frat'ltp 
 foe fiabe tommtttelJ: ffirant 
 tjbtg, &e. 
 
 The Epistle. 
 25Sc gibe tbanfes to ffioJj, 
 
 Colos. i. verse 3 unto verse 
 13. 
 
 The Gospel. 
 Mj^tle %t%m spalie unto, 
 
 Matt. ix. verse 18 unto 
 verse 27. 
 
 The twenty-fifth Sunday 
 after Trinity. 
 1 B. of Edw. VI. Except the 
 Lord build the house, S^c. 
 Psalm cxxvii. 
 Glory be to the Father, Sfc. 
 As it was in the beginning, 
 
 The Collect, 
 ^ti'r up, foe beseetfi ®5ee, 
 <B 1Lor&, tSe foills of ©fig 
 faithful people: tjat tj^eg 
 plenteouslg bringing fortjb tj&e 
 fruit of goolj foorfes, mag of 
 ®5ee be plenteouslg refoarfteJj, 
 tbrougi^ 3(esus ©Jrist our 
 HorJj. Amen. 
 
 The Epistle. 127 
 
 aSebolti, tje time lomctf), Jer. 
 xsiii. verse 3 unto verse 9. 
 
 The Gospel. 
 5SEfien gjesus lift up |^is 
 eges, John vi. verse 5 tmto 
 verse 15. 
 
 Omitted in the 1 B. of 
 Edw. Yl. 
 
 ^ If there be any more Sun- 
 days before Advent Simday, 
 to supply the same, shall 
 be taken the Service of 
 some of those Sundays that 
 were omitted between the 
 
TO BE USED AT THE HOLY COMMUNION. 
 
 185 
 
 Epiphany and Septuage- 
 sima. [Scotch Lit. "But 
 the same shall follow the 
 twenty-fourth Sunday after 
 Trinity. And if there be 
 fewer Sundays than twenty- 
 five before Advent, then 
 shall the twenty-third or 
 twenty-fourth be omitted; 
 so that the five and twenti- 
 eth shall never either alter 
 or be left out, but be always 
 used immediately before 
 Advent Sunday, to which 
 the epistle and gospel of 
 that do expressly relate."] 
 
 (W) St. Andrew's day. 
 
 1 B. of Edw. VI. Many 
 times have they fought 
 against me, ^c. Psalm cxxix. 
 Glory be to the Father, §-c. 
 As it was in the beginning. 
 
 ^c. 
 
 The Collect. 
 
 aimtgiitB ffiolr, fo^iti) iiirst 
 gttij sutft grace unto SC^B fiolg 
 ^postlE Sbamt antrufo, tSat 
 fie rea&tlB ofiegeJj tfie calling 
 of ®5g Son %t%m ©firfst, 
 antr follofoeb l^t'tn {nttijout 
 irelag : grant unto ug all, tfiat 
 toe being calleU bg 'STfig fiolg 
 toortr, tnag fortfifottfi gtbe ofaer 
 ourselties obeiJientlg to foUoto 
 ■STfig fiolg comman&mentg, 
 tJrougS 3JESUS CCiittst our 
 Horir. 
 
 The Epistle. 
 M tfiou fenotuleirge toftfi tfig, 
 Rom. X. verse 9 unto the 
 end. 
 
 The Gospel. 
 
 as %tM% foalfeetr bg tfie, 
 Matt. iv. verse 18 unto 
 verse 33. 
 
 Saint Thomas the Apostle. 
 
 1 B. of Edw. VI. Blessed are 
 all they that fear the Lord, 
 §-c. Psalm cxxviii. 
 Glory be to the Father, l^c. 
 As it was in the beginning. 
 
 The Collect, 
 aimigfitg anU eberlastfng 
 CBrolr, fofit'cfi for tje more con= 
 firmatton of tfje fattfi Irfljst suf= 
 fer tje fiolg glpostle ©fiomas 
 to be iroubtful in 'STfig Sion'8 
 resurrection : grant us so per- 
 fectig, anU fottjout all troubt 
 to beliebe tn ®Sg Son ^esus 
 CDSrtst, tfiat our fattfi in ®fig 
 sigfit neber be reprobeiJ : fiear 
 us, © Horir, tfirougfi tfie same 
 %t%m CDfirfst, to fofiom trn'tfi 
 ®fiee anil tfie ||oIg Srfiost be 
 all fionour, &c. 
 
 The Epistle. 
 
 Nob) ge are not strangers, 
 Ephes. ii. verse 18 unto the 
 end. 
 
 The Gospel. 
 
 ©Somas one of tfie ttoelbe, 
 John XX. verse 24 unto the 
 end. 
 
 CHAP. 
 V. 
 
186 
 
 COLLECTS, EPISTLES, AND GOSPELS, 
 
 CHAP.: (X) The Conversion of 
 — - — St. Paul. 
 
 1 B. of Edw. VI. at matins. 
 The second lesson, Acts xxii. 
 
 unto ihey heard him. 
 I will give thanks unto Thee, 
 
 O Lord, l(c. Psalm cxxxviii. 
 
 Glory be to the Father, ^c. 
 
 As it was in the beginning. 
 
 The Collect. 
 
 Gob ti}{)tt|b Ibast taugj^t all 
 t^e toorlJi tJbvougS tfie preatfi^ 
 ing of W^^ blegsrt glpostle 
 S»atnt ^aul: grant foe ht= 
 settf) ®fije tfiat foe toj^icj 
 Sabe l^is faontrerful conbfr= 
 sion tn remembrance, mag 
 folloto anti fulfil ®5b j^olg 
 bottrtnc t^at fie tau8St,t6roug6 
 3je8u Cjbn'gt our ItorU. 
 
 The Epistle. 
 
 ^ni Saul get hreatfitng out, 
 Acts ix. verse 1 unto verse 
 25. 
 
 The Gospel. 
 
 ^eter anshjercii anU safii 
 unto, Matt. xix. verse 24 
 unto the end. 
 
 1 B. of Edw. VI. at evensong. 
 
 The second lesson, Acts xxvi. 
 unto the end. 
 
 (Y) The Purification of Saint 
 Mary the Virgin. 
 
 1 B. of Edw. VI. Behold, now 
 praise the Lord, ifc. Psalm 
 cxxxiv. 
 
 Glory be to the Father, ifc. 
 As it was in the beginning, 
 ^c. 
 
 The Collect. 
 
 aimigfitg anti eberlagtmg 
 ffiotr, toe Jumtlg beseecfi Sfig 
 mafestg, tfiat a» ©fig onlg= 
 begotten Son toas tfits tag 
 presented in ifie ©emple in 
 substance of our flesfi: So 
 grant tfiat tne mag be presentelj 
 unto ©fiee foitfi pure anii clear 
 mtnirs, bg 3lfS"S ©firist our 
 iLorU. 
 
 The Epistle. 
 
 The same that is appointed 
 for the Sunday. 
 
 The Gospel. 
 
 SSIficn tfie time of, Luke ii. 
 verse 22 unto verse 27. 
 
 Saint Matthias* day. 
 
 1 B. of Edw. VI. Deliver me, 
 
 O Lord, from the evil man, 
 
 ^c. Psalm cxl. 
 
 Glory be to the Father, ^c. 
 
 As it was in the beginning, 
 SfC. 
 
 The CoUect. 
 
 aimtgfitg ffioij, tofitcfi in 
 tfie place of tfie traitor ^juSas, 
 biirst cfioose ©fig faitfiful ser= 
 ijant iWattfiias to be of tfie 
 number of tfie tfoclbe ^po= 
 sties : grant tfiat ®fig ©fiurcfi 
 being alfoags preserbelj from 
 
 128 
 
TO BE USED AT THE HOLY COMMUNION. 
 
 187 
 
 fal»j ^postljis, mag be oxtimti 
 anti gutOeft ig faitfiful anJJ 
 true pastors, tfirougfi ^esus 
 ©firtst our Hortr. 
 
 The Epistle. 
 
 In tSose tiags ^eter, Acts i. 
 verse 15 unto the end. 
 
 The Gospel. 
 
 In tfiat tt'mc ^esus anstoereti, 
 Matt. xi. verse 25 unto the 
 end. 
 
 (Z) Annunciation of the 
 Virgin Mary. 
 1 B. of Edw. VI. Lord, I am 
 not high minded, ^c. Psalm 
 cxxxi. 
 
 Glory be to the Father, ^c. 
 As it was in the beginning, 
 8fC. 
 
 The Collect. 
 
 aste bcseetfi ®Jce Horif 
 pour ®68 grace into our 
 fiearts, tfiat as toe fiabe fenofon 
 ®|&rtst ®6g ^on's intarna- 
 i29tion bg tte message of an 
 angel : so bg |^ts cross anlr 
 passton foe mag be brought 
 unto tje glorg of f^ts resur= 
 rectt'on, tj&rougfi tfie same 
 CDJrtst our ItorU. 
 
 The Epistle. 
 CBrolJ spalie once again unto 
 ^l&a^, Isai. vii. verse 10 
 unto verse 16. 
 
 The Gospel. 
 
 ^nU tn tje swtj& montft, Luke 
 
 i. verse 26 unto verse 39. 
 
 Saint Mark's day. 
 
 1 B. of Edw. VI. Lord, I call " 
 upon Thee, haste Thee unto 
 me, ^c. Psalm cxli. 
 Glory be to the Father, S^c. 
 As it was in the beginning, 
 
 The Collect. 
 
 aimtgfitg CEroU, fofitcS fiast 
 instructelJ ©fig jbolg CDSurcfi 
 toitS tfie jbeabenig ioctrtne of 
 ©Ijg ebangelist gbaint iTOarfe: 
 gibe us grace tfiat foe be not 
 lilie c^ilfren carrteU afoag foitfi 
 eberg blast of bain Boctrine : 
 but firmlg to be establisDciJ in 
 t^e trutS of tfie fiolg eSfos= 
 pel, tfirougt) gjesus CDfirist, 
 &c. 
 
 The Epistle. 
 
 5Rnto eberg one of us is gtben 
 grace, Ephes. v. verse 4 unto 
 verse 17. 
 
 The Gospel. 
 
 I am tfie true bfne, John xv. 
 verse 1 unto verse 12. 
 
 (A) Saint Philip and James. 
 1 B. of Edw. VI. at matins. 
 
 TTie second lesson. Acts viii. 
 
 unto when the Apostles. 
 Behold how good and joyful a 
 
 thing it is, S^c. Psalm cxxxiii. 
 
 Glory be to the Father, 8fc. 
 
 As it was in the beginning, 
 Sfc. 
 
 CHAP. 
 V. 
 
188 
 
 COLLECTS, EPISTLES, AND GOSPELS, 
 
 CHAP. 
 V. 
 
 The CoUect. 
 - aimigStg ffiolr, tofiom trulg 
 to fenoh) IS jberlasttng life: 
 grant us perfettlg to iinofo 
 ®6b S»on 3)egus Gtfirtst to 
 be t$£ ioHB, tfie trut^ anti tfie 
 life, as 'Stfiou i)ast taugfit 
 Saint ^fiilip anil ot^er ^po-- 
 stles, tjbroug^ %ts\xs ©firist 
 our itorti. 
 
 The Epistle. 
 
 3(aines tfie serbant of CEfob, 
 James i. verse 1 iinto verse 
 13. 
 
 The Gospel, 
 ^nir gjesus saiir unto |^is 
 
 iJiStipIeS, John xiv. verse 1 
 unto verse 15. 
 
 Saint Barnabas Apostle. 
 
 1 B. of Edw. VI. at matins. 
 
 The second lesson, Acts xiv. 
 
 unto the end. 
 I cried unto the Lord with my 
 
 voice, ifC. Psalm cxlii. 
 
 Glory be to the Father, SfC. 
 
 As it was in the beginning, 
 
 IfC. 
 
 The Collect. 
 
 Horti aimigStg, fofiicfi fin%t 
 enitueir ©ftg fiolg Apostle 
 23arnabas fcoitj^ singular gifts 
 of ®6b l^olg ffifiost : let us 
 not be Ircstitute of ®5b mani= 
 foltr gifts, nor get of grate to 
 use t^em altoai) to ©fig 
 honour an& glorg, tfirougS 
 3|e8W8 CCj&rist our ILorir. 
 
 The Epistle. 
 
 ®iUings of tjese tjiings. Acts 
 xi. verse 23 unto the end. 
 
 The Gospel. 
 
 ®J)is IS mg commandment, 
 John XV. verse 12 unto 
 j^erse 17. 
 
 1 B. of Edw. VI. at even- 
 song. 
 
 The second lesson. Acts xv. 
 unto after certain days. 
 
 Saint John Baptist. 
 
 1 B. of Edw. VI. Proper les- 
 sons at matins. 
 
 T/ie first lesson, Malachi iii. 
 
 unto the end. 
 The second lesson. Matt. iii. 
 
 unto the end. 
 Hear my prayer, O Lord, S^c. 
 
 Psalm xliii. 
 
 Glory be to the Father, S^c. 
 
 As it was in the beginning, 
 ^c. 
 
 The Collect. 
 
 aimigi)tB ©oU, bjo fojosc 
 probitJence ©fig serbant gjoftn 
 J3aptist bias hJonlierfuIlB 
 born, aniJ sent to prepare t^e 
 fajag of ©j&B Son our ^a^ 
 biour, bg preaching of penance: 
 mafte us so to follofo fiis lioc= 
 trine anir j&olg life, t^at foe 
 mag trulg repent, according to 
 j&is preacfiittg, an& after j&is 
 example constantlg speafe tfie 
 trutS, boMg rebuke bice, antt 
 patientlg suffer for tfte truth's 
 
TO BE USED AT THE HOLY COMMUNION. 
 
 189 
 
 safe, tfirougfi 3Jesus ©fin'gt, 
 &c. 
 
 The Epistle. 
 
 23e of gooti cfieer mg people, 
 Isai. xl. verse 1 unto verse 
 13. 
 
 The Gospel. 
 
 3Bli?ab£t6's time came, Luke 
 i. verse 57 unto the end. * 
 
 1 B. of Edw. VI. Proper les- 
 sons at evensong. 
 
 The first lesson, Malachi iv. 
 unto the end. 
 130 The second lesson, Matt. xiv. 
 unto when Jesus heard. 
 
 (B) Saint Peter's day. 
 1 B. of Edw. VI. at matms. 
 
 The second lesson, Acts iii. 
 
 unto the end. 
 Blessed be the Lord my 
 
 strength, S^c. Psalm cxliv. 
 
 Glory be to the Father, ^c. 
 
 As it was in the beginning, 
 Sfc. 
 
 The Collect. 
 
 ^Imigfitg QSoa, faifitcfi bg 
 ®6g S»on gjesus ©j&n'st fiast 
 gtbcn to ®i)g apostle ^t. 
 ^eter mang ewellent gifts, anU 
 commantieUst jbim earnestlg to 
 feetr ©fig flotk : malie toe be= 
 seetjb ®6ee all 33is|bop» anij 
 pastors irtltgentlg to preacfi 
 ©fig fiolg toorlr, antt tfie peo= 
 pie obeafcntlg to folloto tfie 
 
 same, tfiat tfieg mag reeefte chap. 
 tfie crofan of eberlastmg glorg, — - — 
 tfirougfi 3(esus ©firist our 
 Horir. 
 
 The Epistle. 
 
 at tfie same time, l^eroK tfie, 
 Acts xii. verse 1 unto verse 
 13. 
 
 The Gospel. 
 
 asafien 3iesus tame into tj&e. 
 Matt. xvi. verse 13 unto 
 verse 30. 
 
 1 B. of Edw. VI. at even- 
 song. 
 
 The second lesson. Acts iv. 
 
 (C) Saint Mary Magdalen. 
 
 Praise the Lord, my soul, 
 
 i(C. Psalm cxlvi. 
 
 Glory be to the Father, IfC. 
 
 As it was in the beginning, 
 Sfc. 
 
 The Collect. 
 
 iWerctful jFatfier, gibe us 
 grate tfiat foe neber presume to 
 sin tfirottgfi example of ang 
 treature : tut if it sfiall tfiante 
 us at ang time to offentr ®fig 
 Uiijine i¥la|estg, tfiat tfien toe 
 mag trulg repent anir lament 
 tfie same, after tfie example of 
 iWarg iWaglralen, anir 6g 
 It'belg fattfi ohtatn remission 
 of all our sins, tfirougfi tfie 
 onlg merits of ®fig ^on our 
 S>abiour ©firist. 
 
190 
 
 COLLECTS, EPISTLES, AND GOSPELS, 
 
 CHAP. 
 V. 
 
 The Epistle. 
 
 " 9St6osocber finU?t6 an ftonest 
 fattfiful fooman, &c. Prov. 
 xxxi. 
 
 The Gospel, 
 ^nir one of t^e ^tarisfes ac= 
 StrelJ 3}eSUS, &c. Luke vii. 
 verse 36 unto the end. 
 
 Saint James the Apostle. 
 
 1 B. of Edw. VI. O praise 
 the Lord of heaven, Psalm 
 cxlviii. 
 
 Glory be to the Father, SfC. 
 As it was in the beginning, 
 
 i(C. 
 
 The Collect, 
 ffirant, ® merciful ffiott, 
 tfiat as ©fig fiol}) apostle 
 ^aint 3(^mes, leabtng Ji's 
 father an& all tfiat fie fiaif, 
 tDt'tfiout ielag foas obebtent 
 unto tfie calling of ©fig ^on 
 3|esus ©firtst, anli follofoeJj 
 f^tm: ^0 toe forsafeing all 
 foorMg anb carnal affections, 
 mag be ebermore reatrg to 
 folloto 'Stfig commantrments, 
 tjbrougi) 3Jesus QLftxist our 
 
 mora. 
 
 The Epistle. 
 In tjose trags came, Acts xi. 
 verse 26 unto verse 3 of 
 chap. xii. 
 
 The Gospel. 
 
 ©Sen came to |^tm tfie 
 mother, Matt. xii. verse 30 
 unto verse 29. 
 
 Saint Bartholomew the 
 Apostle. 
 
 1 B. of Edw. VI. Not unto us, 
 O Lord, not unto us, Sfc. 
 Psalm cxv. 
 
 Glor^ be to the Father, ^c. 
 As it was in the beginning, 
 
 The Collect. 
 
 ® aimtgfitg an& etierlast= 
 tng ffioir, tDl)icj& fiast gfben 
 grace to ®fiine Apostle 33ar= 
 tfiolomcto trulg to heltebe anlJisi 
 to preacfi ©fig foortc grant 
 foe beseecfi ©fice, unto ®j[)g 
 CCfiurcfi, hotfi to lobe tfiat fie 
 helt'ebeft, an& to preacfi tfiat fie 
 taugfit, tfirougfi GFfirtst our 
 morlr. 
 
 The Epistle. 
 
 a3g tfie fianiis of tfic Apostles, 
 Acts V. verse 14 unto verse 
 17. 
 
 The Gospel. 
 
 ^nti tfiere foas a strife among 
 tfiem, Luke xxii. verse 24 
 unto verse 31. 
 
 Saint Matthew Apostle. 
 
 1 B. of Edw. VI. O praise 
 the Lord all ye heathen, ^c. 
 Psalm cxvii. 
 
 Glory be to the Father, 8fC. 
 As it was in the beginning, 
 
TO BE USED AT THE HOLY COMMUNION. 
 
 191 
 
 The Collect. 
 
 aitniSfitg ffioit, tofittfi bg 
 ®l)B bUssEtf S»on ftiUst call 
 ittattiiEfo from tfte metpt of 
 tustom, to ht an Apostle anlr 
 lEbangelist: grant us grace 
 to forsalie all cobetous iicsircs 
 anir inotUinate lobe of rtcfies, 
 anK to foUofo ©fig saiii Sion 
 3JESUS GCftrist, fojbo ItbctS anti 
 reipetfi, &c. 
 
 The Epistle. 
 
 Sbcetttg tfiat toe f)abe sucjb an 
 office, 3 Cor. iv. verse 1 unto 
 verse 7. 
 
 The Gospel. 
 
 ^nU as 3ifsus passed fortfi, 
 Matt. ix. verse 9 unto verse 
 14. 
 
 Saint Michael and all Angels. 
 
 1 B. of Edw. VI. Praise the 
 
 Lord ye servants, ^c. Psalm 
 
 cxiii. 
 
 Glory be to the Father, ^c. 
 
 As it was in the beginning, 
 Sfc. 
 
 The CoUect. 
 
 35berlasting ffiolf, tofitcfi 
 5ast orJjat'neJj anU constt'tutetr 
 tj&e serbiccs of all Angels anU 
 men in a toonlJerful orJjer: 
 mercifullg grant, tjat tfieg 
 tojtcfi alfoag iro "Eitee serbtce 
 in l^eaben, mag bg ®6g ap= 
 pointmcttt, succour attti irefeniJ 
 
 us in eartfi, tfirougfi gl^sus chap. 
 ©firist our Horlr. — - — 
 
 The Epistle. 
 
 ■SPfiere toas a great battle in 
 j^eaben, Apoc xii. verse 7 
 unto verse 13. 
 
 The Gospel. 
 
 at tje same time came. Matt, 
 xviii. verse 1 unto verse 11. 
 
 Saint Luke Evangelist. 
 
 1 B. of Edw. VI. By the wa- 
 ters of Babylon, ^c. Psalm 
 cxxxvii. 
 
 Glory be to the Father, S(C. 
 As it was in the beginning. 
 
 The Collect. 
 
 aimtgStg ©oft, tofiicS calU 
 eljst Hufee tfie ^ftgsician, 
 tofiose praise is in tfie CEfospel, 
 to be a ^)[)gsician of tfie soul : 
 mag it please ©fiec bg ti&e 
 tojolesome melJictnes of f)i» 
 Ijoctrine, to fieal all tje &is= 
 eases of our souls, tj&rougfi 
 ^Sg Sion gjesus ODfirist our 
 Horii. 
 
 The Epistle. 
 
 OTatcfi tibou in all things, 
 3 Tim. iv. verse 5 unto 
 verse 16. 
 
 The Gospel. 
 
 ®6e 1,orti appointed otjer, 
 Luke X. verse 1 unto verse 
 
 7. 
 
192 
 
 COLLECTS, EPISTLES, AND GOSPELS, 
 
 CHAP. Simon and Jude Apostles. 
 
 1 B. of Edw. VI. O praise 
 
 God in His holiness, S(C. 
 
 Psalm el. 
 
 Glory be to the Father, ^c. 
 
 As it was in the beginning, 
 %c. 
 
 The Collect. 
 
 aimigfitB ffioU, fofittfi 6a»t 
 buillifli®6B tongregation upon 
 tfie fountiatton of tfie ^postks 
 antr ^rop|)ets, %t%VL Clbitst 
 l^imstlf being tje Stair cor= 
 ner=ston0 : grant us so to fie 
 fotnei together m unttg of 
 spirit bg tfieir ftottrine, tj^at 
 foe mag be ma&e an ^olp tem= 
 pie acceptable to Sfice, tbrougft 
 2icsus QDtrist our Hortr. 
 
 The Epistle. 
 
 gjuiias tbe serbant of, Jude 
 verse 1 unto verse 9. 
 
 The Gospel. 
 
 •grSis commanJj 5 gou, John 
 XV. verse 17 unto the end. 
 
 All Saints. 
 
 1 B. of Edw. VI. Proper les- 
 sons at matins. 
 
 The first lesson, Sapi. iii. unto 
 Blessed rather is the. 
 
 The secoTid lesson, Heb. xi. 
 verse 13 unto if ye endure. 
 
 sing unto the Lord a new 
 song, ifc. Psalm cxlix. 
 Glory be to the Fathei; S^-c. 
 As it was in the beginning. 
 
 The Collect. 
 
 aimigStg ffloa, fogicfi 5ast 
 fenit togetiber ®bg elect in one 
 Communion anil fellofosbip 
 in tfie mgstical boirg of ®5b 
 ^on ®6;ist our HorJi: grant 
 us grace so to follofa ®bB 
 fiolg S'Stttts in all birtuous 
 an& goblg Itbing, tfiat foe mag 132 
 come to tj&ose unspeakable 
 fogs, biiiicli ©Sou Jast pre= 
 pareH for tj^em tbat unfeign= 
 eUlg lobe ®6ee, tfirougS 3Jf sus 
 ©Srist our l,orir. 
 
 The Epistle. 
 
 23eSolb, I 3Jo5n safo, Apoc. 
 vii. verse 2 unto verse 13. 
 
 The Gospel. 
 
 3Jesus seeing tj&e people, &c. 
 Matt. V. verse 1 unto verse 
 13, 
 
 1 B. of Edw. VI. Proper les- 
 sons at evensong. 
 
 The first lesson, Sapi. v. unto 
 
 his jealousy also. 
 The second lesson, Apoc. xix. 
 
 unto and Jesus saw an 
 
 Angel stand. 
 
TO BE USED AT THE HOLY COMMUNION. 193 
 
 ANNOTATIONS 
 
 CHAPTER V. 
 
 (A) The introit, what. (B) Epistles and gospels very necessary; why CHAP, 
 epistles when all are not so. The reason and defence of that denomi- ^- 
 nation. (C) Advent, what, and why observed. (D) Christmas day, its 
 antiquity, variously observed in the primitive times. The precise day 
 dubious, and unnecessary to be known. Calvin passionately for it. 
 Observed by the synod of Dort and the Belgic Church. A main argu- 
 ment for it. (E) Two communions anciently in one forenoon. (F) Why 
 the feasts of St. Stephen, St. John, and Innocents, are celebrated near 
 Christmas day. (G) Antiquity of the Circumcision feast. (H) Epi- 
 phany, what, ancient. (I) Ash-Wednesday and Lent, the original and 
 various observation of them. (K) Palm-Sunday, how observed. (L) The 
 holy week, why so called. (M) Maundy Thursday, a day of great 
 note. (N) Good Friday, anciently a very high day, a day of general 
 absolution. (0) Easter Eve, the great day of baptizing competents. 
 Watching the sepulchre, whence derived. (P) Easter day of Apostolical 
 institution. (Q) Easter Monday and Easter Tuesday very anciently 
 observed. (R) Dominica in Albis. (S) Rogation days, why instituted. 
 (T) Ascension day, why rarely mentioned in antiquity. Pentecost, what. 
 Synods anciently summoned about this time. (V) Whit-Sunday, why 
 so called, a private conjecture. (W) St. Andrew's day, why the first 
 festival. (X) Conversion of St. Paul, why not observed. Paul and 
 Peter, one entire festival, and anciently, and of late years. (Y) The 
 purification of Mary, anciently how called, why Candlemas day. (Z) The 
 annunciation of the Virgin Mary, how ancient. (AA) St. Philip and 
 Jacob, and AH Saints. (BB) St. Peter hath no single day. (CC) The 
 festival of Mary Magdalene, why discontinued. 
 
 A The introits.] The introits were certain psalms, appointed 
 for certain days, and were at first devised as decent employ- 
 ments for the people, whilst the priest was ascending up to 
 the high Altar. They did somewhat resemble those psalms 
 of degrees appointed in the service of the temple. 
 
 B Epistles and gospels.] The epistles and gospels need no 
 advocate to plead for them, it not being imaginable that 
 Christians assembling for sacred exercises, should omit the 
 main fundamentals of Christianity ; or that the Jews should 
 
 l'estrange. n 
 
194 COLLECTS, EPISTLES, AND GOSPELS, 
 
 CHAP, have the law and the prophets read in their synagogues every 
 
 V. 
 
 Sabbath day, as it is clear they had, and that the Christians 
 should debar themselves of having the epistles and gospels 
 (the great evidences of their faith) rehearsed in their assem- 
 bly places, in their churches. Having had occasion before 134 
 to deliver the practice of the primitive Church in this parti- 
 cular, and to evidence that those leading fathers did not, 
 to? eT\r)(ev " at peradventure," and casually to read these les- 
 sons, but were studious to fit and dispose them to the con- 
 cernment of every festival, I shall not actum agere, but only 
 add that without those lessons the festivals would signify little, 
 for what can more illustrate the design of the holy day, than the 
 recital of the history upon which it is founded ? So that these 
 canonical narratives may pass for the prime office of every 
 day, for which they are set apart. But some will say, why 
 epistles, when several of them were taken out of the Acts, as 
 that for St. Stephen's day, and several others ; some out of 
 the Revelation, as that for Innocents' day ; yea, some out of 
 the Old Testament, as that for Ash- Wednesday, out of 
 Jeremy, Isaiah, and others. To this it is answered, that 
 (though it were more proper, in my opinion, to call them les- 
 sons, yet) since denomination usually is derived from the major 
 part, the word epistle is no uuapt appellation for them, the 
 paucity of the rest being considered. Deplorable is that cause 
 which hath nothing but a logomachy and word-war to defend 
 it : had this word-catcher searched into antiquity, he might 
 have seen Clemens thus bespeaking the Corinthians", ava- 
 Xd^ere ttjv e'Tna^oXrjv UavXov rov jxaKapiov tov airo(7ToKov 
 tI irpSiTov ifilv iv apyfi rov eiicvyjeXiov eypa-^ev ; " take into 
 your hands the epistle of blessed Paul the Apostle; what 
 writes he first to you, in the beginning of his gospel?" 
 whence it is evident that anciently the word gospel denoted 
 the whole system of the New Testament, which we restrain 
 now to the noblest part of it. And it being so, we shall the 
 less weigh the objection, but pass on to discourse what hath 
 come to our cognizance, as most observable, relating to those 
 days severally taken, not intending to speak to all, but to 
 such only as, being of most remark, have afforded the most 
 plentiful matter for memorials. 
 
 " Clemens Epist. ad Corinth. 47. 
 
TO BE USED AT THE HOLY COMMUNION. 195 
 
 c First Sunday in Advent.] The first initiation of our chap. 
 Saviour into the office of a Mediator was His manifestation '— 
 
 in the flesh, and incarnation ; a thing promised all along, 
 from the very fall of wretched man, until, as the Apostle said, 
 " the fulness of time was come," Gal. iv. 4. And the more 
 remote from this time, the more obscure the prophecies ; the 
 nearer the more explicit. First, Gen. iii., "the seed of the 
 woman shall break the serpent's head." Go on to Abraham, 
 Gen. xii. 3, " in thy seed" (declaring specificatively in whose) [Gen. 22. 
 " shall all the nations of the earth be blessed." Go on to 
 David, " of the fruit of thy body will I set upon thy throne," 
 Psalm cxxxii. 11. Proceed to Esay, the prophecy is more 
 apodeictical, more demonstrative, " behold a Virgin shall con- 
 ceive and bear a son, and she shall call His name Emanuel," 
 chap. vii. ver. 14. Go nearer to the approaching of this 
 time, still more Ecce's, " behold thou shalt conceive in thy 
 womb, and bring forth a son, and thou shalt call His name 
 Jesus," Luke i. 31. And the Virgin Mary to herself, "be- 
 hold from henceforth all generations shall call me blessed," 
 ib. V. 48. All this to keep up the hope of the long looked for 
 theophany, and the Messias's appearance in the flesh. God 
 Himself having thus led in the nativity of our Saviour, with 
 such a train of anteceding predictions to assure man that He 
 would come, the Christian Church thought it also expedient 
 that the day of commemoration, that " He is come," should 
 be somewhat more than ordinarily attended. And upon this 
 very account she hath assigned to this great festival the four 
 Sundays preceding, (the first beginning always next before, 
 or after, or on St. Andrew's day,) which are as it were one 
 Christmas Eve, or as so many heralds to proclaim the ap- 
 proaching of His feast, and are therefore called Advent Sun- 
 days as fore-speaking Christ's birthday; and therefore the 
 ancient author of the Nativity Sermon ascribed to St. Cyprian 
 begins it with adest diu expectata nativitas, i. e. "the long 
 looked for nativity which we expected all this time of Advent 
 135 is come at length." And upon this account proper lessons 
 taken out of the evangelist, or gospel prophet Esay, agree- 
 able to their design are allotted them. 
 D Christmas day.] This anniversary solemnity cannot be 
 denied to be as old as up to Gregory Nazianzen's time, he 
 
 o2 
 
196 COLLECTS, EPISTLES, AND GOSPELS, 
 
 CHAP, and his great intimate St. Basil having each an excellent 
 
 '■ — homily upon it, to, 8e vvv 6eo(f)dvia r) iravry^vpis, eXr ovv 
 
 yeviffXia, saith one'', " this celebrity is called God^s appear- 
 ance, or His nativity." "Ovo/j,a dwfieOa rfj eopry rjfubv 
 6eo(j}dvia, saith the other", "we name this our festival the 
 theophany. Nor is there in either homily one syllable infer- 
 ring the either usage or institution of that day to have com- 
 menced then, wherefore we may presume it was existent long 
 before ; indeed, Nicephorus sadly tells us so, relating no less 
 than twenty thousand Christians massacred by fire on that 
 day, being assembled at church, under the Dioclesianic per- 
 secution. A matter not incredible, for if it be true, as little 
 doubt is to be made of it, what Gildas reports of us Britons'*, 
 that after that persecution ceased, "the Christians began 
 again to repair their churches, and celebrated festivals," why 
 should not this great day make one ? What rational argu- 
 ment can be opposed to dissuade us that we should not think 
 it of as long duration as any other festival (the Lord's day 
 excepted) whatsoever, considering that even Christianity 
 itself resulteth from it? In the determination of the pre- 
 cise and true day, antiquity itself hath been to seek, as well 
 as modern times. Clemens Alexandrinus^ who flourished 
 about the end of the second century, saith that ol -Trepiepyo- 
 repoi, " the most curious inquisitors after the year and day 
 of Christ's nativity, have fixed it, some on the twenty -fifth of 
 the month of Pachon," (our May,) " and some on the twenty- 
 fifth of Pharmouthi," (our April). The Churches of Egypt' 
 observed it constantly upon the sixth of January, celebrating 
 both it and His baptism on the same day, which they called 
 the Epiphany. The Asiatic Grecians, and Syrians, turned 
 over His baptism to another day, retaining still the sixth of 
 January for His nativity. The Church of Rome, pretending 
 to a more perfect information from the censual roUs of 
 Augustus Csesar, kept close to the twenty-fifth of December: 
 from thence it was first transported to Antioch, as is evident 
 from St.Chrysostom's homily preached there upon that day, 
 where he declareth the darkness of uncertainty wherein those 
 
 " [Orat. 38. in Christi Natint.] d [See p. 87.] 
 
 <= [Homilia in Sanctam Christi ge- • Stromal., lib. i. 
 
 nerationem. Appendix, torn. ii. p. 8. ' Cassian. CoDat. x. 2. 
 
 S. Basilii.] 
 
TO BE USED AT THE HOLY COMMUNION. 197 
 
 Christians were in before, and from whence they were en- chap. 
 hghtened to the notion of the true day. Not long after, — — — 
 either convinced that this was the very day of Christ's nati- 
 vity, or that none truer could be assigned, it became, about 
 anno 500, the general observation of the Catholic Church. 
 Since that, and near home to our times, an opinion hath 
 possessed some very learned men that our Saviour was born 
 in September : in such variety of judgments it is not safe 
 dogmatically to determine one way or the other. Nihil opus 
 est ut ea cum discrimine definiantur, quce absque crimine 
 nesciunturi ? "What necessity is there of positively defining 
 that whereof it is no fault to be ignorant?" And the best 
 is, there is nothing in this particular cogent to it. The 
 exact notion of the day precise is no concernment of the 
 duty, which consists not in observing the day, but a day. 
 God standeth not upon punctilios with man, no, not in cere- 
 monials of His own designation, wherein He dispenseth with 
 the Church's liberty to vary, necessity or just occasion in- 
 viting. The celebration of the blessed Eucharist is, by 
 universal usage, mistimed from its first institution, now in 
 the morning, then at night. So is the Lord's day, beginning 
 in the Apostles' times at the evening preceding ; with us at 
 one in the morning : why may not then the memorial of our 
 Saviour's nativity be celebrated on a day varying from its 
 true original, especially considering that it is not yet infalli- 
 bly discovered which it is ? And if so, why may we not, 
 conforming to the practice of the Catholic Church, observe 
 the twenty-fifth of December, as our Church enjoineth ? To 
 stand upon such niceties is but a peevish kind of devotion, 
 136 mere superstition, and the next way to bring the great mys- 
 tery of our Saviour's ivcrdpKaicn^ and incarnation, first into 
 contempt, and next into oblivion. 
 
 And whereas we are upbraided with the practice of re- 
 formed Churches, which have discontinued the solemnization 
 of this day, not to repeat what I have instanced before out 
 of the Churches of Helvetia and Bohemia, out of Bucer and 
 Zanchy; and to reach the very vitals of this objection, I 
 must tell the opponents, that for Geneva, the place so urged 
 against us, Mr. Calvin*" himself blusheth at her reformation, 
 
 s Augustine. h Epist. Hallero. [Ep. et Resp., p. 101.] 
 
198 
 
 COLLECTS, EPISTLES, AND GOSPELS, 
 
 CHAP, and is so concerned, so moved with the blemishes of it in 
 
 '■ — this pomt, as he passionately apologizeth thus: Sancte testari 
 
 possum, me inscio, ac ne optante quidem, hanc rem fuisse trans- 
 actam .- " I can solemly protest, that the abrogation of this 
 festival was transacted without my knowledge, nay, against 
 my wish." And again. Ex quo revocaius sum hoc tempera- 
 mentum qucesivi, ut Chnsti natalis eelebraretur vestro more: 
 " from the very first of my return to this place I endeavoured 
 this moderation, that Christ's birthday should be observed 
 after your custom." If Calvin's judgment, because single, 
 will not be listened to, what say they to the very remarkable 
 practice of the synod of Dort, for which in other relations 
 they have so high a friendship? Festum natalis Domini 
 nostri Jesu Christi instabat, propter cujus celebrationem actio- 
 nes synodi, per aliquot jam dies interrumpenda essent ' ; " the 
 nativity of our Lord Jesus Christ was now at hand, in order 
 to whose celebration, the actions of the synod were, for some 
 few days, to be interrupted :" which was actually done, the 
 session being intermitted from December the twenty-second 
 to the twenty-eighth, as appeareth by the acts of that synod. 
 And, lest it should be thought this was done only to comph- 
 ment our British di'i-ines, I shall produce the warrant itself of 
 its establishment from the very canons of that Church ''. Eccle- 
 sicB observabunt, prater diem Dominicum, etiam diem nativi- 
 tatis Domini, Pascha item et Pentecosten, cum die insequente; 
 et quoniam in plerisque urbibus, ac regionibus BelgicB insuper 
 observantur festa circumcisionis, ac ascensionis Christi; alla- 
 borabunt ministri, quibuscunque locis id nondum est usu recep- 
 tum, ut volente magistratu, hac in parte reliquis accedant: 
 "the several Churches shall observe, over and besides the 
 Lord's day, the day also of Christ's nativity, Easter also and 
 Whitsunday, with the day following; and because in many 
 places and cities of Belgia, moreover the feasts of Christ's 
 circumcision and ascension are celebrated also, the minister 
 shall use his best endeavoui-, that the magistrates' consent 
 first obtained, they, in such places where these days are not 
 yet received into use, would conform to the practice of 
 others." So this canon, confirmed with the rest, by the 
 synodical act of Dort, anno 1619; confirmed, I say, by a 
 
 ' Sessio 36. Dec. 19. k Can. 63. 
 
TO BE USED AT THE HOLY COMMUNION. 199 
 
 ratification superinducted to a former establishment, as is chap. 
 
 evident by the Greek and Latin edition of those canons, set '■ — 
 
 forth by Jacobus Revius. 
 
 To be short, let our adversaries be in their declamations 
 against other festivals, as obstreperous and loud as they 
 please ; such clamours we can both hear and pity ; but when 
 they decry with so much noise this grand festival, together 
 with that of our Saviour's resurrection and ascension, and 
 the descent of the Holy Ghost, to our Christian charity 
 they stand obliged, if we do not justly suspect, in good 
 earnest, some design dangerous even to Christianity itself, 
 considering that the main fundamentals of our faith have 
 such direct and immediate reference to those feasts, and 
 that the yearly celebration of them is but a tacit anniversary 
 rehearsal of the chief articles of our creed. 
 E At the second Communion.] Some festival days in the 
 primitive Church were of higher repute than others. In the 
 Greek Church the Nativity of Christ, the Epiphany, Easter, 
 Ascension, and Pentecost; the Latin, instead of the Epi- 
 phany advanced the Passion-day, or Good Friday. These 
 days were called most commonly by the eastern fathers 
 Xpicmavoau iravqiyvpet^, "the Christian panegyrics," as a 
 note of distinction from days of lesser account, alluding to 
 137 the custom of the heathen Greeks, who called their Olympic, 
 Isthmiac, Pythic, and Nemean games, iravrj'yvpeo'i, because 
 the whole nation resorted to those solemnities, as at these 
 feasts the whole diocese did assemble ; and this is the reason 
 that in the homilies of the ancient fathers and bishops, who 
 usually preached at their cathedrals on these days, the 
 Church is so often said to be aTevoxcopovfiivr}, "thronged" 
 with the concourse of the people. This confluence of the 
 multitude being so great when Christianity had once pos- 
 sessed whole nations, few Churches could afford room con- 
 venient for so many to communicate at once ; whereupon it 
 was directed, ut cum solemnior festivitas conventum populi 
 numerosioris indixerit quern, simul recipere una basilica non 
 possit, sacrificii ablatio indubitanter iteretur^ : "that when 
 some high festival summoneth too many for one church at 
 once to receive, then the celebration of the Sacrament to be 
 
 ' Leo I. ad Dioscorum. Ep. dec. 81. 
 
200 COLLECTS, EPISTLES, AND GOSPELS, 
 
 CHAP, without further scruple repeated;" which practice continuing 
 down to the Reformation, and still preserved in the first 
 liturgy of Edw. VI., was discreetly omitted in the second, 
 upon considering that it was formerly the turnkey to let in 
 the multitude of masses so frequent in the Romish Church. 
 
 St. Stephen, St. John, St. Innocents.] 'Eofnr) ttjv eoprfjvs 
 SiaBe'xeTai, tov Kvpiov to, deo(f>dveia KaToKafi^avei tj tov Sov- 
 \ov Tifii)^, saith Proclus upon St. Stephen, " here is one fes- 
 tival upon the neck of another, the servant's honour attends 
 his master's birthday :" and this is the only account we 
 have from antiquity of his waiting upon Christ's nativity in 
 his own solemnity. The Constitutions called ApostoUcal, 
 reckon St. Stephen's in the catalogue of holy days", t^v 
 r]fiepav Sr€(f)dvov tov TrpaiTOfidpTvpo'; dpyelroja-av, " let them 
 cease from labour upon St. Stephen's day;" but when that 
 his anniversary was to be celebrated, only Proclus" informeth 
 us. As for St. John, though there be no clear and express 
 mention of his festival in elder times, yet considering that all 
 the Apostles had their set days assigned, he is in all reason 
 to be supposed to have had his share of honour equal to the 
 rest. As for Innocents' day, that homily upon Matt. ii. 
 which if not Origen's, is yet very ancient, speaketh express, 
 horum et memoria semper ut dignurn est in ecclesia celebratur 
 secundum integrum ordinem sanctorum, ut primorum martyrum 
 pro Domino occisorum : " the memory of the Innocents also 
 is always, as fit it is, celebrated in the Church, according to 
 the order of the saints, as of those who were first slain for 
 the Lord." 
 
 This juncto of festivals are not here placed as evidences of 
 the times of the death or sufferings of those persons. For if 
 tradition faileth not, St. Stephen was stoned in August, and 
 St. John died on the"ieast of St. John BaptistP. Durandus, 
 and from him other ritualists, why these feasts rather than 
 others were ordered to accompany Christ's nativity, assigneth 
 this reason. " There is," saith he, " a thieefold martyrdom; 
 in will and deed ; in wlU, but not in deed ; in deed, but not 
 in will." The first was undergone by St. Stephen, the 
 
 ™ Proclus Orat 17. [S. Astei-ii Ho- ^Tftpavos wpo(niy4x9v. Proclus Orat 
 
 mil. in Protomar. Paris 1648.] 17. apud Asterinm.] 
 
 » Lib. viii. c. 33. p Rational., lib. vii. u. 41. 
 ° [Xtfej irexQy} Kol a-'fiftepov aur^ 
 
TO BE USED AT THE HOLY COMMUNION. 201 
 
 second by St. John, the third by the Innocents; and who chap. 
 
 fitter to attend our Saviour than His martyrs ? for if " right '■ — 
 
 dear in the sight of the Lord is the death of all His saints/' 
 then most precious certainly to Him must the death of them 
 be, who not only die in, but for Him. This reason of Duran- 
 dus is founded upon the tradition that St. John was mira- 
 culously preserved in a caldron of boiling oil, to which he was 
 condemned at Rome ; might I interpose mine own thoughts, 
 I should rather conceive that St. Stephen had the first place, 
 because he was the proto-martyr of Christianity; St. John 
 the second, because his death falling upon the festival of 
 another John, the Baptist, and reason good they should be 
 honoured with days apart ; no day could be assigned to this 
 John more proper, that he might be nigh his Master, he 
 being the disciple whom Jesus loved. And the Innocents 
 might well pretend to the third, because as St. Cyprian saith, 
 nativitas Domini a martyriis infantium statim ccepif^, "the 
 slaughter of the Innocents was the first considerable conse- 
 quent of His birth." Nor will I omit what else seemeth a 
 138 specious exposition upon the original of these three, viz. that 
 martyrium, amor, innocentia, "martyrdom, love, and inno- 
 cence," are first to be magnified, as wherein Christ is most 
 honoured. 
 G The Feast of Circumcision.] I dare not affix any remote 
 antiquity to this holyday. The first mention of it under this 
 title occurreth in Ivo Carnotensis, who lived about the year 
 1090, a little before St. Bernard, and who hath a sermon 
 upon it : under the name of the Octave of Christ's nativity, 
 we find it in Isidorus four hundred years before. The reason 
 why it was not then observed was, as I conceive, because it 
 feU upon the calends of January, which were solemnized 
 among the heathens with such disorder, revellings, and pro- 
 fane appendants of idolatry, that St. Chrysostom' called it 
 eopTrjv Bia^oXcKTjv, " the devil's festival," and the sixth gene- 
 ral council absolutely interdicted the observation of them. 
 Ta.'i \eyofieva<; KaXivBa<; Kaddira^ eK Trj<; tS)v ttkttwi' ttoXi- 
 rela<} ireptaipedrjvai ^ovXofieOa' , " we decree that the feast 
 called the Calends, be utterly taken away from the custom 
 and society of the faithful." 
 
 1 Ep. 66. ' [lopTJjv aaraviK^v. Concio in Laz. 1.] ' Trul. can. 62. 
 
202 
 
 COLLECTSj EPISTLESj AND GOSPELS, 
 
 V. 
 
 CHAP. 2Tie Epiphany.] This feast hath several appellations H 
 - amongst the Greek fathers ; sometimes it is called to, ar/ia 
 <^5rra, so Gregory Nazianzen, " the day of sacred illumina- 
 tion/' this being in the eastern Church a day as signal for 
 baptism as Easter or Pentecost in the western. Sometimes 
 it is called ra Oeocfidveia, "the manifestations of God," so 
 Horolog. G^-cec. upon the sixth of January place to. cvyui 6eo(j)d- 
 v€ia; it is confessed this word very often imports Christ's 
 birthday, ra Be vvv 6eotf)dveia rj iramjyvpK, eir' ovv yeviffXia, 
 " now is the festival of the theophany, or Christ's nativity," 
 saith Nazianzen; yet sometimes they are evidently distin- 
 guished, as in that imperial constitution', dirpaKTOi Tjiiepai,, 
 T) Xpia-rouyeva, koX to, 6eo(pavui, &c., " the nativity of Christ, 
 and the theophany, &c., are to be accounted for holy days." 
 Most clear is that of Epiphanius^, wpwrT) eoprr] KaTa adpKa 
 Tov Xpiarov yevrjai^, Sevrepa eoprr] r/ rwv 6eo<fiavLcov : " the 
 first festival is that of Christ's birth, the next is that of the 
 theophanyj" where not only this feast is manifestly differenced 
 from the nativity, but the feast of circumcision, as I said be- 
 fore, remarkably excluded. But of all the names most usual 
 and most frequently applied to it is this of Epiphany, which 
 though the Egyptians, and such as were under the patriar- 
 chate of Alexandria communicated both to the nativity and 
 baptism of Christ, (possessed with an opinion that He was 
 baptized upon the anniversary of His birth,) yet in other places 
 it passed only current for the day of His baptism ; St. Chry- 
 sostom" puts a question to himself in' these terms, tiv6<! eve- 
 Kev, o\r)(l r) rjfiepa Kaff fjv eTe')(6ri dXV rj i^fiepa Ka& r\v e^wirrLaQi) 
 ^E-rrKpaveia Xejerai : " how comes it to pass that not the day 
 of Christ's birth, but of His baptism, is called the Epiphany?" 
 and he resolveth it thus, ov^ ore ire'^^drj, rare irdcriv iyevero 
 KaTdSrjXo';, dXX' ore i/BaTrrl^eTo : " because His birth was ob- 
 scure, but at His baptism He manifestly appeared to all 
 men." The like hath St. Jerome^; Epiphaniorum dies hue 
 usque venerabilis est, non {ut quidam putant) natalis in carne, tunc 
 enim absconditus est et non apparuit : " the day of the Epi- 
 phany is at this day venerable ; I mean not Christ's nativity 
 
 t Apud Photium, Tit. 7. de Jejun., Cypr. Ep. orat in Ascen. Domini. 
 (;. I • ^ "De Baptismo Christi. 
 
 " Epiph. Orat. in Assump. Dom. y Comment, in Ezech., lib. i. 
 
TO BE USED AT THE HOLY COMMUNION. 203 
 
 (as some suppose) for then He rather hid Himself and ap- CHAP. 
 
 peared not." '- — 
 
 By what hath been already said, the day is without all 
 question of no late edition. Now for the grounds upon 
 which the solemnity is founded^ St. Augustine delivered 
 them to be four, sive quod in ccelo stella ortus sui nuncium 
 preebuit : sive quod in Cana Galilcece in convivio nuptiali 
 aquam convertit in vinum : sive quod in Jordanis undis aquas 
 ad reparationem humani generis suo baptismo consecravit : sive 
 quod, de quinque panibus quinque millia hominum satiavit : 
 " either because a star in the heavens became the nuncio of 
 His birth ; or because He turned water into wine at the mar- 
 riage feast ; or because being baptized in the river of Jordan 
 He consecrated the water for the regeneration of man; or 
 because He fed five thousand men with five loaves." The 
 three first causes our Church seems to own in the conformity 
 of her divine ofBces ; the collect for the day mentions the 
 139 coming of the wise men to worship our Saviour, by the 
 convoy of the star, and the gospel is a narrative of the story. 
 The second lesson at evening service being John ii., recounts 
 the miracle wrought at the marriage feast ; and the second 
 lesson for morning prayer being Luke iii. is a relation of 
 His baptism. But as for the first, though it be delivered by 
 St. Augustine quoted before, and by Isidorus after him, to 
 have been a con-cause of this day's solemnity, yet I find the 
 Greek fathers of another judgment, these celebrating the 
 coming of the wise men and appearing of the star on the 
 day of Christ's nativity. So Nazianzen% /^exa tov aarepo'i 
 Bpdfie, KM fiera /ndycov Ba)po<f>6p7](rov : " follow the guide, the 
 star, and offer thy gifts with the wise men;" applying the 
 most remarkable occurrents of that day as incitements to re- 
 joice upon it. Consonant is that of St. BasiP, who reckoning 
 the special events on Christ's nativity, saith, da-repe'; Biarpe- 
 'Xpvcriv ef ovpavov, /j^dyoi Kivovvrai m roov idv&v : " the stars 
 from heaven came to behold Him ; the magicians among the 
 Gentiles made haste to adore Him." 
 I Ash- Wednesday and Lent.'] Ash-Wednesday hath in anti- 
 quity two names. First, it is called dies cinerum, in refer- 
 
 ' Orat. de Epiphania. ^ Basil, de Nativ. Christi. 
 
 '^ Orat. €is ra yeyedMa. 
 
204 COLLECTS, EPISTLES, AND GOSPELS, 
 
 CHAP, ence to the penitents (whereof more under the title of Com- 
 
 ' — mination) who were this day sprinkled with dust and ashes. 
 
 Secondly, caput jejunii, "the top of the fast," or first day of 
 Lent. Instituted it was by Gregory the Great j the occasion 
 this, Lent commencing, according to the former mode, on 
 the Sunday after Quinquagesima, lasted six weeks, or forty 
 days ; from these subtract six Sundays which were never to 
 be fasted, there remained thirty-six Lenten days, the just 
 tenth of the year, abating the fraction of five days : for divide 
 360 by 10, the quotient will be 36. So then, God by this 
 observation received from the Christians a tenth as well of their 
 time as of their fruits ; this was one design of Lent's original. 
 Now St. Gregory, that the Church's practice might be more 
 agreeable to the great exemplar of our Saviour's forty days' 
 (the quotient observed by Moses and Elias) abstinence in the 
 wilderness, added these four days to complete the number of 
 forty days. But though by this rule the Church conformed 
 nigher to the pattern of our Saviour, as to the number of 
 forty, yet in the appointment of that time she varied from 
 His copy, Christ fasting immediately after His baptism, she 
 fasting before baptism : and great reason had she so to do : 
 there were in those days many persons adult of foil growth, 
 who became converts to Christianity, and had besides origi- 
 nal, many actual sins to account for : these could not be 
 cleansed by the water of baptism, unless they were first 
 rinsed in the water of contrition, therefore to these repent- 
 ance was as necessary a requisite before baptism as faith ; for 
 as St. Basil saith excellently ■=, Set toO? •KUTTevomai; rS kv- 
 pia> /jCeravo^aai irpwrov, " repentance must lead the way to 
 faith ;" whereas our Saviour being without sin, had no need of 
 repentance to precede His baptism. In this respect this qua- 
 dragesimal fast (whose chief end is humihation and repent- 
 ance) was very aptly premised before Easter (the grand time 
 designed for that Sacrament) as a preparation to it. And 
 not in this respect alone, but in several others, for at that 
 great solemnity penitents were to be restored to a nearer 
 communion with the faithful, did they shew any evident signs 
 of godly sorrow or contrition, which the scleragogy, and hard 
 treatment of so long a time of fasting and humiliation was 
 
 ' [Moralia Reg. l.J 
 
TO BE USED AT THE HOLY COMMUNION. 205 
 
 most like to create. And as penitents were at that time to chap. 
 
 be reconciled to the faithful, so were the faithful then also ' — 
 
 more than ordinary to be reconciled to God, Easter being 
 the most solemn time allotted for the celebration of the 
 Lord's Supper : whereof the Jewish passover was a type. 
 
 As for the first institution, uncertain it is from whom to 
 derive it. St. Jerome "^ ascends to Apostolical tradition; nos 
 unam quadragesimam toto anno jejunamus secundum iradi- 
 tionem apostolicam . " we observe in the whole year one 
 140 quadragesimal fast, according to Apostolical tradition." Not 
 strictly so, I conceive, but according to the latitude of the 
 language or conception of those times, wherein the same 
 Jerome^ tells us, unaqimque provincia prcecepta major um 
 leges apostolicas arbitratur ■ " every province accounts the 
 precepts of their ancestors as Apostolical ordinances." But 
 though its derivation possibly will not reach so far, yet con- 
 sidering that Origen, Tertullian, and the council of Laodicea, 
 mention it, it must be allowed for very ancient. 
 
 For the manner how it was in general observed, (leaving par- 
 ticular days to be spoken to in their proper order,) the council 
 of Laodicea informs us of these four particulars'. First, orl ov 
 Set ry TeaaapaKocrry dprov 7rpo(r(j>ep€iv, el fir] ev aa^^dro) Kol 
 KvpMKrj fjLovov : " that no consecration of the Sacrament be 
 made in Lent, but only on the Sabbath and Lord's day." This 
 was done upon this account : the consecration of the bread and 
 wine was, as those fathers supposed, an action more properly 
 allied to the nature of a festival than of a fast ; and it being 
 the custom at that time to receive the Sacrament of the 
 Lord's Supper every day, that there might be wherewith to 
 supply the concernments of that service, and also for a viati- 
 cum to penitents and others in their fatal last, it was thought 
 meet that upon the Sabbaths and Lord's days there should 
 be consecrated such a surplusage to be reserved as might be 
 sufficient for those intents ; which consecrated elements, so 
 received, were called 7rpor]jiaa/j,eva, " fore-consecrated." By 
 this canon the different, nay contrary customs of the East and 
 West, may be observed ; the first keeping the Sabbath as a 
 festival, the second as a fast ; yea, the TruUan council, 
 
 <■ Hierom. Epist. ad Marcellam 41. ' Can. 49. 
 
 " Epist. ad Luoinium 71. 
 
206 COLLECTS, EPISTLES, AND GOSPELS, 
 
 CHAP, magisterially enough, decreeth that the sixty-fifth canon of 
 • the Apostles, which is penal to all such as fast on the Sab- 
 bath day, shall be of force ev Tp 'Pco/jMicav iKKKrjo-laS • ''in 
 the very Church of Rome herself." For which cause, saith 
 Balsamon*', that Church doth disclaim this for an oecume- 
 nical council. 
 
 The second particular is', oti. Set iraaav rrjv recraapaKocrTTjp 
 VTja-Teveiv ^r]po(j)cvyovvTa<s, " that it is meet to fast all Lent, 
 eating dry meats." These dry meats, we may safely presume, 
 were bread, water, and salt, for so Epiphanius deciphereth 
 them at the end of his Panarium ; if so, it may be positively 
 concluded that wine, white-meats, oil, and fish, as well as 
 flesh, were within the interdict of the ancient abstinence. 
 
 The third is'', on ov Set ev TeaaapaKotrry iMaprupwv yevi- 
 vKiov eTTLTeXeiv, aXXa toov ayiav fiaprvpccv jiveiav "Troielv iv Tot<; 
 cra^^ctTOK Kal KupiaKal<;, "that the birthdays of the holy 
 martyrs be not celebrated in Lent, but that their commemo- 
 ration be transferred to the Sabbaths and Lord's daysj" 
 whether this was extended to all other festivals, as well as 
 the birthdays of martyrs, I cannot say ; sure I am, the day 
 Tov evcvyye\tcr/ju)v, " of the Annunciation," which always falls 
 in Lent, was observed under the sixth general' council. 
 
 The last™, on ov Set ev recraapaKoa-T^ ydfiov; fj yeve&Kia 
 hriTeXeiv, " that there must no marriages nor birthdays be 
 celebrated during the time of Lent." 
 
 At what hour this fast was to determine, and when the 
 people were to take their repast, this synod hath no decree ; 
 in which point I observe in the primitive Church a diversity 
 between the Quadragesimal, the Lent fast, and that of Wed- 
 nesdays and Fridays. The Lent, as all extraordinary and 
 high fasts, were protended and reached to the evening 
 thereof: expectas vesper am ut cibum capias, saith Basil ", of 
 Lent fast ; " thou waitest for the evening that thou mayest 
 refresh thyself." The weekly fast determined at the ninth 
 hour, or three in the afternoon"; hi^ 'oKov tov eroi/? tj injcrrela 
 (fyvXaTrerat, rerpaSi k<u irpaa-a^pdra) em? oipa<; evvaTTJ<;, saith 
 Epiphanius ; " all the year long, and Wednesdays and Fri- 
 
 e [Can. 55.] ' Can. 52. 
 
 h Bals. in loc. °' Can. 52. 
 
 ' Can. 50. " Orat de laudibus Jejunii. 
 
 '' Can. 51. " Sub fine Panarii. 
 
TO BE USED AT THE HOLY COMMUNION. 207 
 
 days, they brake not their fasts until three in the afternoon." chap, 
 
 But this distinction was not entertained in the Catholic - 
 Church, until after TertuUian's timeP ; for writing against the 
 orthodox party as a Montanist, he tells them they continued 
 their fasts but to the ninth hour, whereas his brethren of the 
 discipline of Montanus protracted theirs to the evening. 
 141 The Sunday before Easter.] This is called Palm Sunday; 
 in Latin, Dominica in Rainis; in Greek, ra Bala; so Epi- 
 phanius and Johannes Euchaitensisflij all upon one and the 
 same account, because the people strewed boughs of palm in 
 our Saviour's passage to Jerusalem, a custom used by other 
 nations upon their reception of kings and eminent persons. 
 So did they of Cremona entertain Vitellius ; lauro rosisque 
 viam constr aver ant, regium in morem' : " they had strewed the 
 way with bays and roses after a princely manner ;" and so 
 the EiOman Commodus, Sa<pin](j)6poi, re Kal Tvavra eVi^epo- 
 fievoi avdr) t6t6 uKixdl^ovTa^ , " carrying bays and all sorts of 
 flowers then in their prime." 
 
 Isidorus*, that lived, about 630, tells us that this day the 
 creed or summary of the Christian faith was wont to be de- 
 livered to the competents, or persons who desired to receive 
 the seal of baptism; the like is affirmed by Alcuin''; and 
 perhaps it might be so, for St. Ambrose'', speaking of his 
 officiating upon this day, saith, post lectiones atque tractatum, 
 dimissis catechumenis symbolum aliquibus competentibus in 
 baptisteriis tradebam basilicce : " after the lessons and ser- 
 mon, I delivered the creed to the competents, in the baptis- 
 teries of the church :" Durandus'' (their junior five hundred 
 years) fixed this custom upon Maundy Thursday, bat his 
 word being traditur, may import that he only intended the 
 practice of his present, not of the primitive times. 
 L Monday before Easter.] This week had many appellations 
 in antiquity: it was sometimes called Pasch, or Easter; so 
 Epiphanius, irapaTTjpelrai, rj eKKXrjcria dyeiv rrjv eoprrju rov 
 Hdcrya, roxnkcrri rrjv €/3S6fiaSa rr)v wpia-jjbevrjv ant' avT&v twv 
 d7ro<TTo\o)v, iv Ty Biard^ei'^, "the Church observeth to cele- 
 
 P Ter. de Jejunio. " De Divin. Offic. 
 
 1 [Versus lambici ed. 1610.] " Epist. ad Marcellin. 13. 
 
 ' Tacit. Hist., lib. ii. >■ Rational., lib. vi. u. 72. 
 
 ' Herodian., lib. i. '■ Adv, Audian. 
 
 ♦ De Eceles. Offie., lib. i. c. 27. 
 
208 
 
 COLLECTS, EPISTLES, AND GOSPELS, 
 
 V. 
 
 CHAP, brate the feast of Easter, that is, the week defined by the 
 . Apostles' Constitutions :" and elsewhere' he calls it l| rjfikpa^ 
 Toi) n.da')(a, " the six days of Easter." So Augustine, ecce 
 Pascha est, da nomen ad baptismum^ : " see it is novr Easter, 
 give in thy name for baptism." Perhaps for that very cause 
 it became to be styled also " the great week ;" Easter being 
 /jbejaXr] fi r)fiepa, (as St. John calls it, xix. 31, and the coun- 
 cils after him,) " the grand festival ;" it was proportionable 
 enough that this septimana Paschm, or the week preceding it, 
 should be called the great week, or else, as St. Chrysostom" 
 in his Lenten sermons yields the reason, eVetS^ fieya\a, two, 
 Kai aTTopprjra Tvyx/Oivei, ra inrap^avTa rjfuv ev uvtt} dyaOa, 
 " because great and unutterable blessings," as Christ's pas- 
 sion, burial and resurrection, " accrued to us this week :" it 
 was styled also the holy week, because celebrated with devo- 
 tion extraordinary. 
 
 This week had especial privileges ; first, it was a justitium, 
 and vacation from civil pleadings, and by the edicts of Theo- 
 dosius and other godly princes, all prisoners committed for 
 debt or other petty crimes were then set at liberty. Sanctis 
 diebus hebdomadis ultima solebant debitorum laxari vincula, 
 saith Ambrose '', " in the holy days of the last week the bonds 
 of debtors were wont to be loosed. So of Theodosius, St. 
 Chrysostom', that he commanded TravTaxov tj}? oiKovfievrj^ 
 Toiis TO Becr/MOTijptov oiicovvTa<i a<l)elvai, " all the prisoners 
 throughout the empire to be freed." 
 
 In this week were penitents reconciled into the communion 
 of the faithful. St. Jerome's Fabiola^, ante diem Paschce stabat 
 in or dine poenitentium, "stood before Easter in the row of peni- 
 tents," whom he presently renders reconciled to the Church. 
 
 This week the competents gave in their names for bap- 
 tism : Durandus, and others of later antiquity, apply this 
 custom to the Wednesday after the fourth Sunday in Lent; 
 possibly it was so in their days, not so certainly in St. Au- 
 gustine's time, as is evident by his words above cited, and 
 elsewhere : appropinquabat Pascha, dedit nomen inter alios 
 
 • In fine Panarii. ^ Horn. x. ad. Pop. Antioch. [vi. 
 
 ^ Serm. 46. de verb. Domini. [132 c. 3. tovs rh Sea-fjMTtjpiov oIkovvtos, 
 
 ord. nov.] crxeS^v cupriKey OTracTas.J 
 
 ' Horn. 30. in Gen. ' Epitaph. Fabiola. 
 " Epist. 33. lib. v. [20. ed. Ben.] 
 
TO BE USED AT THE HOLY COMMUNION. 209 
 
 competentes^ : "Easter was at hand, he gave in his name CHAP, 
 amongst other competents." '■ — 
 
 M Thursday before Easter.] This day was anciently called 
 UiCmna Domini^, and in Greek /leydXr] TrevTa^^, "the great 
 fifth day," as a parcel of the great week, and dies MandatP, 
 with us " Maundy Thursday," because Christ this day insti- 
 tuted the Sacrament of His Supper, commanding His dis- 
 ciples, and in them posterity, to do the same in remembrance 
 of Him. 
 
 Many were the peculiars of this day : first, because the 
 bodies of such as were to be baptized on the next Sabbath had 
 contracted an offensive scent through the observation of Lent, 
 and it was theitefore necessary that they should be washed 
 and cleansed before they entered the sacred font, this day 
 was set apart for that lotion, as St. Augustine'' informs us. 
 
 Secondly, the catechumeni, or rather the competents that 
 gave in their names for baptism, were in the Greek Church' 
 to rehearse the articles of their faith, either to the bishop or 
 to the presbyters. 
 
 Thirdly, upon this day there was a double communion, the 
 blessed Eucharist being given twice on this day by the Latin 
 Chm-ch : bis in cosna Domini Eucharistia datur, mane propter 
 prandentes, ad vesperum propter jejunantes'^ : " the Eucharist 
 is given twice on that day whereon the Lord instituted it, in 
 the morning in respect of those that dine, in the evening for 
 their sakes who forbear meat all the day ;" which, he saith, 
 was done upon this account, ut in honorem tanti Sacramenti, 
 in OS Chrisiiani prius dominicum corpus intraret, quam cceteri 
 cibi, " that for the honour of that great Sacrament, the body 
 of Christ should have the precedence of entering in at our 
 mouths before ordinary meat." 
 
 Upon this day the now Church of Rome accurseth and ex- 
 communicateth all Protestants, under the notion of heretics ; 
 and more than Protestants, his Catholic Majesty of Spain 
 also, for fingering some part of St. Peter's patrimony, but 
 she soon makes him an amends, by absolving him on Good 
 Friday. 
 
 « De Cura pro Mort., c. 15. " Epist. 118. 
 
 i" Aug. Epist. 118. ' Concil. Laodic, c. 46. 
 
 i Chrysost. in Prod. Jud. ■" Aug. ubi supra. 
 
 J Balsamon in Con. Laodic, c. 50. 
 l'estrange. p 
 
210 
 
 COLLECTS, EPISTLES, AND GOSPELS, 
 
 c ]^P. Upon this day also the kings of England, in imitation of 
 our Saviour, were wont, either themselves or by their eleemo- 
 synary or almoner, to wash the feet of so many poor people 
 as they were years of age. 
 
 Good Friday.] This day, with the Saturday and Sunday N 
 following, St. Augustine" calleth sacratissimum triduum cm- 
 dfiosi, sepulti, suscitati, " the most sacred three days of Christ 
 crucified, buried, and raised again." It was anciently of so 
 high esteem, as Constantine" entered it into the same edict 
 wherein he commanded the observation of the Lord's day. 
 Augustine mentions passionem Domini, " the day of Christ's 
 passion," amongst those which were of Catholic and universal 
 observation. Nos non azymorum pascha cdebramus, sed re- 
 surreciionis et crucis^, saith St. Jerome, " we do not observe 
 the feast of unleavened bread, but the days of Christ's resur- 
 rection and His passion." It was a day of general absolu- 
 tion to all the faithful : oporiet hoc die indulgentiam criminum 
 clara voce omnem populum postulare, saith the fourth council 
 of Toledo**, " this day all the people are to expect absolution 
 of their sins, declared with a loud voice by the priest." And 
 in the next canon it is ordained that none dissolve the fast 
 (children, aged, and sick persons excepted) ante peractas in- 
 dulgentim preces, " before the absolution office be over." 
 
 Why it is called Good Friday needs slender elucidation ; 
 every ordinary pretender to Christianity is able to say, be- 
 cause it was the completory of our eternal redemption. 
 
 Upon this day the gospel is taken out of St. John, pro- 
 bably, as the rationalists' inform us, because he was auTOTrri??, 
 " an eye-witness" of what he relateth. In the African Church, 
 St. Augustine^ tells us, it was taken out of St. Matthew: 
 passio quia uno die legitur, non solet legi nisi secundum Mat- 
 tJieum : " because the gospel appointed for the passion is read 
 but one day, it is wont to be taken out of St. Matthew." 
 
 Easter Eve.] This was styled Sabbatum magnum, " the great 
 Sabbath :" upon this day were the competents baptized, and 
 this day, with the next Sabbath ensuing, called clausum 
 
 n Ubi supra. ' In Galat., t. Iv. 
 
 o Euseb. Tit. Const, lib. iv. c. 18. « Can. 7. 
 
 [axoKiiy Syeiy tois ivavi/iais rov 2u- ' Rupertus deDivin. Officiis, lib. Ti. 
 
 TTJpos Tjfiipais 4yov$eTei' S/io(as 5e Koi c. 6. 
 
 t4j tov <ra$$dTov Tifi^y.'} ' Serm. de temp. 144. 
 
TO BE USED, AT THE HOLY COMMUNION. 211 
 
 Paschce, "the close of Easter/' and all the days within that CHAP. 
 
 inclosure, were called octo dies neophytorum, " the eight days '■ — 
 
 143 of the neophyteSj or new-made Christians/' which wore 
 white vestments aU that time. 
 
 There was a tradition amongst the Jews, that Christ should 
 come again upon Easter day at midnight, (about the hour of 
 His resurrection,) upon which ground St. Jerome' conceived 
 the tradition continued, ut in die vigiliarum Paschee, ante noc- 
 tis medium populos dimittere non liceat expectantes adventum 
 Christi, " that on Easter eve the people should not be dis- 
 missed before midnight, as waiting for Christ's coming." The 
 like is attested by Theodorus Balsamon", limiting the prac- 
 tice to those only who were ol evXa^iarepoi, " of the devout- 
 est sort." A relic of which custom remained in this Church 
 until the first Reformation, implied in that ceremony of 
 setting up the sepulture of Christ and watching of the sepul- 
 chre, frequently mentioned in the ritual monuments of those 
 times. 
 
 Upon this day it was the custom for the bishop, in imita- 
 tion of our Saviour, to wash the feet of the new-baptized 
 persons ; ascendisti de fonte, quid secutum est ? succinctus est 
 sacerdos [licet enim presbyteri fecerint, tamen exordium mi- 
 nisterii est a summo sacerdote) pedes tibi lavat, saith St. Am- 
 brose ^'i "thou didst arise out of the font, what was next? 
 the chief priest being girt washed thy feet ; for though the 
 presbyter officiateth, yet the derivation of his power is from 
 the chief priest /' where he seemeth to make this ceremony 
 proper only to the bishop, as indeed so was aU relating to 
 baptism, according to the sense of antiquity. Ovk i^ov eaTiv 
 %tOjOt9 Tov iTTia-KOTTov ^aTtT Lijeiv , saith Ignatius'': "it is not 
 lawful to baptize without licence from the bishop." Dandi 
 baptismum jus habet summus sacerdos, dein presbyteri et dia- 
 coni, non tamen sine episcopi authoritate, soTertullian^ : "the 
 chief priest hath power to administer baptism, so also have 
 presbyters and deacons, but not without authority derived 
 from the bishop." 
 p Easter day.] This was the birthday of our Saviour in His 
 
 ' Hieron. in Matt. c. xxv. r Epist. ad Smym. 
 
 ■ In Can. 90. Concil. 6. in Tnillo. ■■ De Baptismo. 
 
 ' De Sacramentis, lib. iii. u. 1. 
 
213 
 
 COLLECTSj EPISTLES, AND GOSPELS, 
 
 CHAP, state of glory and exaltation, as His first nativity was the 
 
 birthday to His state of humiliation. It was anciently called 
 
 lieyaKrj r] 7)/j,epa, " the great day ;" by Gregory Nazianzen' 
 eopT&v eoprr), " the feast of feasts." How could it be less, it 
 being the day kut i^oxrjv, (by way of eminence,) "which 
 the Lord hath made," Psalm cxviii. 24; for of this day do the 
 fathers unanimously expound that place, and therefore with 
 them, as it is with us, that psalm was always part of the office 
 of this day. 
 
 For the antiquity of the observation of this day, innumerable 
 authors might be produced, but in a matter not at all con- 
 troverted it would edify little. I shall therefore supersede 
 from others, and content myself with a reference to that 
 known contest betwixt the Churches of the east and west 
 about it, whether it should be observed on the fourteenth of 
 the first new moon in March, as they of the east pretended, 
 or on the Lord's day, as the western custom was, wherein 
 both pleaded, and justly too as I conceive. Apostolical tra- 
 dition. The quartadecimani, or " they who kept the fourteenth 
 day," derived their practice from St. John, the other from 
 St. Peter. The matter being adiaphorous, they of the Le- 
 vant, the east, might in this, as they did in other things, 
 condescend to the customs of the Jews their cohabitants, on 
 design to win upon them in higher matters. And the west- 
 ern Churches, more conversant with Gentiles, having not the 
 same occasion, might rather make choice of the Lord's day, 
 it being the very day of Christ's resurrection, in memory 
 whereof that feast was observed. That the celebration of 
 this day was Apostolical, is a truth as radiant as if it were 
 written with the beams of the sun, and needs no further de- 
 monstration than the consideration how early this question 
 invaded the Church. The first news we hear of it is from 
 Polycarpus's journey to the Roman bishop Anicetus, propter 
 quasdam super die PascJia qvestiones, "by reason of some 
 questions raised about Easter day." So Jerome'' and Euse- 1** 
 bius". Polycarpus was St. John's disciple, and when Ani- 
 cetus endeavoured to gain him to the western usage, his 
 answer was, " he would never desert that custom which he 
 had received from St. John." So that though Polycarpus 
 
 " Orat. 2. in Pasoli. '' De Viris TUustr., u. 17. ' Hist., lib. ir. u. 14. 
 
TO BE USED AT THE HOLY COMMUNION. 213 
 
 and Anicetus argued the question, yet, like stout champions, CHAP. 
 
 both kept their ground ; and, which is most laudahle, like '■ — 
 
 good Christians, kept also the peace of the Church. So did 
 not Victor bishop of Rome a while after ; for being a man 
 composed of fire and tow, and inflamed with an epistle of 
 Policrates, then bishop of Ephesus, to him he grew so cho- 
 leric, that he renounced communion with all Asia upon that 
 sole account ; for which Irenseus, of Victor's persuasion, not 
 of his spirit, sent him a sound rattle. Let this suffice for the 
 antiquity of this grand festival. 
 
 This day, with Christ's Nativity, Epiphany and Pentecost, 
 were days of so high solemnity, as all the clergy were bound'', 
 upon pain of excommunication for three years, not to be ab- 
 sent from their cures at any of them. And that such was 
 the practice for Easter, St. Cyprian^ giveth us early account, 
 for being desired by Fortunatus and others to consult with 
 his confraternity about the reception of persons lapsed through 
 torture, he referreth them for his answer to another time, 
 because, saith he, nunc omnes inter Pascha prima solemnia 
 apud se cum fratribus demorantur, "now all my colleagues 
 are tied to their proper cures until the Easter holydays be 
 over." 
 
 The anthems appointed by our Church are pure canonical 
 Scripture, whereof the last beginning thus, " Christ is risen 
 again," being taken out of 1 Cor. xv. 20, seemeth to be an 
 imitation of the ancient practice of the primitive Christians, 
 who were accustomed to greet one another every Easter 
 morning, one saying Kvpia dvea-TT), " the Lord is risen," and 
 the other answered opdw dvea-Trj, " He is risen indeed ;" and 
 in the now Greek Church some memorial of that custom re- 
 mains in their solemn hymn, beginning Xpi<TTo<; dveart] e« 
 veKp&v, Oavaro} Oavdrov TrarijcTa^^, " Christ is risen from the 
 dead, triumphing over and trampling one death with an- 
 other." 
 Q Easter Monday and Tuesday.] All this week, which we 
 call Easter week, was anciently kept holy, but above others 
 these two days were of highest remark; so that artificers, 
 
 d Concil. Agathen., c. 64. rum, Vita cunctorum pariter piorum, 
 
 ' Epist. 53. Christe qui mortis moriens ministrura, 
 
 ' Cassandr. Liturg. [0pp. p. 235. Exsuperasti.] 
 1616. Vita Sanctorum, decus Angelo- 
 
214 
 
 COLLECTS, EPISTLES, AND GOSPELS, 
 
 CHAP, who made bold with the other four, did not exercise their 
 
 '- — mechanical crafts upon either of these, as Theodorus Bal- 
 
 samons noteth : therefore Gregorius Thaumaturgus"" styleth 
 the Easter festivals Tpi,rjii,epo<; irpoOeafila, " the three holy days 
 ordained by the Church." St. Augustine' also mentions, ter- 
 tium festi diem, " the third day of the feast ;" and to ascend 
 higher, St. Cyprian'' in all probability meant no less, where 
 he spake oi prima solemnia Paschce, "the first solemn days of 
 Easter." 
 
 In some particulars, the whole interval betwixt Easter and 
 Pentecost was honoured with an esteem adequate to the 
 Lord's day, and the principal of them, Easter itself: that is, 
 in not fasting and praying standing. I shall only content 
 myself with urging two of very many authorities. For the 
 western Church, Tertullian': die Dominico jejunium nefas 
 ducimus, vel de geniculis adorare; eadem immunitate a die 
 PaschcB in Pentecosten usque gaudeamus: "we count it a 
 great offence either to fast or kneel at prayer on the Lord's 
 day; and the same custom do we observe from Easter to 
 Pentecost." For the east, the council of Nice" : 6'So|e t^ 
 a/yt'a avvohtp eaTUTw; ev rfj KvpiaKrj, Kal iv rat? tjj? TrevreKoa- 
 T?}? rifjbepai,<; ra^ ev')(a<i aTroSiSovai tS 6em : " the holy synod 
 decreeth that on the Lord's day, and from Easter to Pente- 
 cost, prayers be made standing :" where also learned men 
 suppose an interdict from fasting also to be imphed. The 
 ground of this practice was the sudden transition of the 
 Church from one contrary passion to another j that is, from 
 grief to joy, which operated contrary motions in the body. 
 All Lent long, Lord's days excepted, not only the penitents 
 which were under the Church's censures, but the very faith- 
 ful themselves were viroTTiirTovTe';, cast upon their knees as 
 in a state of humiliation. But the resurrection day, the day i45 
 of jubilee once come, the visage of the Church was changed, 
 and nothing to be seen but what signified excess of joy. 
 St. Basil", no man better, unfolds the mystery, Ka6' eicdtrTrjv 
 yovvKXicrlav Kal Stavdo'Taa'i.v tpjip EeiKVVfiev, on xal Sia t^? 
 dfiapria'i ei? y^p Koreppinffiev koL Sim tjJ? (piXavOptOTriwi tov 
 
 s In Synod. 6. c. 66. 1 De Corona militis. 
 
 '' Horn, in Pascli. " Can. ult. 
 
 ' De Civit. Dei, lib. xxii. c. 8. " Basil. Epist. ad Amphilocliium. 
 
 " Epist. 53. 
 
TO BE USED AT THE HOLY COMMUNION. 215 
 
 KTuravTo^ TjfjM'i eh ovpavov aveKKrjOtjiiev: "by our keeling and CHAP, 
 
 rising upright, we signify that we are cast down to the earth '- — 
 
 by our sins, and that we are raised again to heaven by the 
 clemency of our Maker." So that the posture of standing 
 was not only a ceremony significant of our Saviour's resurrec- 
 tion, but also an emblem of the Church's rising with Him, 
 which was most graphically described in their stationary 
 mode, which Tertullian" represents thus : in ccelvm suspici- 
 entes, manibus expansis, "looking up to heaven with their 
 arms extended at length." St. ChrysostomP more fuUy, and 
 like what I formerly observed out of Clemens Alexandrinus : 
 olha TToXXoii? dvBpa^ ijo) o-^eSw Kpefiafjukvovs airb ttj? yrji, 
 KoX -Trepa tov /jLerpov ra? %ef/3as avareivovTa<i, Koi advfiovvTa^ 
 OTi fjy-ij Siwarov fiereccpicrOrjvai,, kcli ovtcd^ ev'xpfj.tvov'; jxera irpo- 
 6vfiia<;: i. e. "I have known myself many men, almost elevated 
 quite from the earth, stretching out their hands as wide as 
 possibly they could, and as if they were malcontents that 
 they could not fly even up to heaven, and in that posture of 
 ardent devotion to behave themselves at prayer." 
 R First Sunday after Easter. '\ This Sunday had several ap- 
 pellations in antiquity; the Latins called it Dominica in 
 albis, in relation to the white vestments of the neophytes, 
 or new-made Christians. But why in albis, and not rather 
 post albas ? " the Sunday after white vestments," as Alcuini 
 more truly calleth it ? considering that they deposited and 
 laid aside those whites upon the eve of this day, called clau- 
 sum Pascha, "the close of Easter," as the same Alcuin"^ tes- 
 tifieth elsewhere, and is confirmed by St. Augustine^ Pascha- 
 lis solemnitas hodierna festivitate concluditur, et idea neophy- 
 torum habitus mutatur ■ " the Paschal solemnity is this day," 
 speaking of the Easter octave, " determined, and therefore 
 the new Christians change their habits this day." The 
 Greek called it Kacvrjv icvpiaKrjv, the reason is given by Gre- 
 gory Nazianzen', because it is tj}? o-wTijptas yevkO'Kiov, "the 
 birthday of that salvation," which had its commencement 
 the Sunday before. By us it is vulgarly called Low-Sunday, 
 probably, as our rationalist hath observed, as it succeeds and 
 
 ° Tertul. Apologet., c. 30. ' Epist. ad Car. Magn. 
 
 P Chrys. Horn. 22. in Heb. ' Serm. de Temp. 
 
 ■■ De Divin. Offic. ' Nazianzen de Nov. Dominic. 
 
216 COLLECTS, EPISTLESj AND GOSPELS, 
 
 CiiAP. stands in relation to Easter day, which was kut i^oyriv, 
 
 a high day. 
 
 The fifth Sunday after Easter. 1 This Sunday is called s 
 Rogation Sunday, because it precedeth the three days of 
 Rogation before Ascension day. These three fast days were 
 first instituted by Mamercus bishop of Vienna, upon occasion 
 of a great earthquake, and incursion of wolves and wild 
 beasts, to the extreme terror of the people. He knowing no 
 better expedient to divert so severe a chastisement than fast- 
 ing and humiliation, ordered these days for that intent, and 
 contrived a litany apt and suitable for such humble addresses. 
 This pious course taking good effect, succeeding times con- 
 tinued that fast in their anniversary practice, so as the council 
 of Aurelia" established it by a decree. AVhich custom having 
 had so long footing in the Church, our reformers were loath 
 to be singular in rescinding it, and the rather because they 
 observed it fell casually and beyond its first intention upon 
 such a season as might be very agreeable to the service of 
 those days. For this being that critical time of the year 
 when all the fruits of the earth are in greatest hazard of 
 miscarrying by frosts and unseasonable weather, it is there- 
 fore exceeding proper to supplicate God for the withholding 
 of His judgments, and to implore His blessing upon the 
 labours of the husbandman. And although our liturgy hath 
 no set office, yet hath our Church set homilies for it. And 
 in the injunctions anno 1559, and advertisements anno 7 
 Eliz. it was ordered, " that in the rogation days of proces- 
 sion, the curate sing or say in English the two psalms be- 116 
 ginning, Benedic Anima mea, &c., vrith the litany and suf- 
 frages thereunto belonging." 
 
 Ascension day.} I do not meet in any of the fathers before T 
 St. Augustine's time, mention of this as of a holy day, yet 
 doubtless it was of as ancient standing as the other four 
 dominical days, for Augustine" reckons it amongst those 
 days which toto terrarum orbe observantur, " now observed all 
 over the world, and which are supposed to have been insti- 
 tuted by the Apostles themselves, or general councils." A 
 little after St. Augustine, Proclus'', archbishop of Constanti- 
 
 " I. Can. 27. « Epist. 118. " [Orat. 3.] 
 
TO BE USED AT THE HOLY COMMrNION. 217 
 
 nople, enumerating the five grand festivals, maketh this the chap. 
 
 fourth : rj Terdprr) t^<; i^fierepw uTrap'^fj'; Trjv eh ovpavoii'; '■ — 
 
 avoSov Ktjpvaa-ei: "the fourth/' saith he, "declares the ascent 
 into heaven of Him who was our first fruit." And after all 
 adds, avjai elctv al eopral S? ivoirjaiv 6 Kvpio'}, "these are 
 the solemnities which the Lord hath made." Now to take 
 off the wonder why there is so little news of it before St. Au- 
 gustine, it must be considered, that anciently all the interim 
 between Easter and Whit-Sunday was called by the name of 
 Pentecost, and was kept as one entire festival, which moved 
 TertuUian^ to oppose against the pagans, esccerpe singulas 
 nationum solemnitates, et in ordinem texe, Pentecosten impkre 
 non possunt, " gather all the festivals of the Gentiles, and put 
 them together into one sum, the festival of Pentecost will 
 outvie them all." As TertuUian delivered this for the western, 
 so for the Greek Church, the first council of Antioch^, anno 
 341, speaking of the synods to be yearly assembled, decreeth 
 that the first convene, fiera rrjv rplr'qv e^So/idSa t^? eoprij? 
 rov Hdaya, Ty rerdprri e^So/xdSc rjy? UevTeKoiTTris, "after the 
 third week following Easter, in the fourth week of Pente- 
 cost." And so the canons'" denominated from the Apostles 
 limit the first synod, tj; rerdpTrj e/3So/iaSt t?;? UevTeKocrTrj'j, 
 "to the fourth week of Pentecost." And so was the practice 
 of those times, for St. Cyprian's ides of May, wherein the 
 council he treateth of, Epist. 55, was held, might probably 
 fall upon that very week. To apply what hath now been 
 said to my present purpose, it may very rationally be sup- 
 posed that those seven weeks being comprehended under the 
 single denomination of one festival, what other days of sacred 
 account did chance to happen within that time, were the less 
 distinguished, or considered otherwise than as parcels of the 
 great solemnity. 
 V Whit-Sunday.] This day is called Pentecost, being the 
 fiftieth day from Easter ; a day observed by the very Apo- 
 stles themselves. Acts ii. 1. And all the reason in the world 
 it should be celebrated as one of the highest festivals ; it 
 was the day whereon the law was given on mount Sinai, 
 called therefore " the feast of the law," and the day whereon 
 the Gospel was given in Sion by the descent of the Holy 
 
 z De Idololatria. ' I. Can. 20. >' Can. 37. 
 
218 COLLECTS, EPISTLES, AND GOSPELS, 
 
 CHAP. Ghost, and therefore venerable upon either account, but 
 
 most venerable upon the last. This day was in the Jewish 
 
 practice one of their great panegyrics or generals, as I may 
 call them, to which there was an universal confluence from 
 all nations ; and in the like manner was it observed by the 
 Christian Church, as a great rendezvous for persons resort- 
 ing to be baptized. This day is called Whit- Sunday, by rea- 
 son, say some, of the white garments then put on by them 
 who were at this time baptized ; the probability whereof, as I 
 cannot absolutely deny, so it may be free for me to offer 
 mine own conjecture, differing from it, and then I would 
 rather derive it from the French word huit, which signifieth 
 eight, and then Whit-Sunday will be huit Sunday, the eighth 
 Sunday accounting from Easter, which all men will yield to 
 be the first ; and that this conceit may pass the better, let 
 me further it not only with an argimient drawn from the 
 consonancy of the word huit and whit, which sound exactly 
 like, but also from another word of the same denomination, 
 used in our law, I mean utis, which is no more but the 
 huitis, in Latin the octavo of the auteceding feast. 
 
 This week was not entirely a festival, like that of Easter'^, 
 the Wednesday, Thursday, and Friday being observed as 
 fasts and days of humiliation and supplication for a blessing 147 
 upon the work of ordination, which was usually on the next 
 Sabbath, imitating therein the Apostolic practice, mentioned 
 Acts xiii. 3: "And when they had fasted and prayed, and laid 
 their hands on them." This custom of fasting this week is as 
 ancient as Athanasius* : in hebdomade post sacram Pente- 
 costen, populus completis jejuniis ad orandum abiit : i. e. " in 
 the week following sacred Whit-Sunday, the people, having 
 ended their fasts, went to prayer." 
 
 Having thus done my respects to the festivals, dominical 
 especially, and of highest remark, they which follow not 
 affording any thing of extraordinary note, I pass to the holy 
 days of an inferior order, whereof very few wiU fall under 
 consideration in regard antiquity hath transmitted to us so 
 little specifically relating to them. 
 
 St. Andrew's day.] This Apostle leads the van in the rubric w 
 of our saints, some conceive because he " first came to Christ, 
 
 <= Concil. Gerundense, c. 2. d Athanas. Apolog. de Fuga sua. 
 
TO BE USED AT THE HOLY COMMUNION. 319 
 
 and followed Him before any of the other Apostles." John i. 38. chap. 
 Eeason good he should have that honour, were this infallibly — — — 
 certain, whereof the Scripture gives slender assurance, for the 
 words of the evangelist are, "the two disciples heard Him 
 speak, and they followed Jesus," so that there were two dis- 
 ciples; one of them indeed was Andrew, but he being men- 
 tioned jointly with the other, (who most probably was St. 
 John himself,) priority and posteriority cannot be admitted. 
 Andrew, true it is, first revealed the Messias to his brother 
 Simon, yet this is no argument that he came the first of the 
 Apostles unto Christ: and where it is said that these two 
 disciples followed Christ, yet it is not thence inferrible that 
 they followed Christ as disciples, but out of curiosity; for 
 clear it. is they continued still in their vocations, until they 
 had their call. Matt. iv. 18, as is evidently demonstrated by 
 the learned annotator on that place, and by Mr. Casaubon 
 before him. In the Latin translation of our liturgy, anno 
 2 Eliz., I find a collect for St. Andrew different from the 
 English, which I shall set down. 
 
 Omnipotens Deus, qui de- Almighty God, who didst 
 disti beato Andrea Apostolo give to Thy holy Apostle St. 
 tuo, ut acerbam et ignomini- Andrew to account it his 
 osam crucis mortem duceret great glory to suffer the bitter 
 sibi pro magna gloria : tribue and ignominious death of the 
 ut omnia nobis adversa pro cross : grant unto us that what 
 nomine Tuo, ducamus profu- we endure for Thy sake, we 
 tura ad aeternam vitam condu- may also esteem profitable 
 cibilia, per Christum Dominum and conducible to eternal life, 
 nostrum. through Jesus Christ. 
 
 JL The Conversion of Paul.] This posthume Apostle, though he 
 came late into Christ^s livery, yet gives us this account of 
 his service, that he toiled, sweat, and laboured more in Christ's 
 vineyard than all the rest, 1 Cor. xv. 10, and therefore hath 
 gained the reputation to be understood, when we think fit to 
 say no more than " the Apostle;" and if such an' eminent saint 
 should not be assigned a room amongst his fellow Apostles in 
 the memorials of the Church, it may to any seem a wonder; 
 yet, in part, so hath it come to pass : for though he hath in 
 the service of our Chui'ch as much respect as the best of 
 them, yet both in the calendar and catalogue he seems with 
 
220 COLLECTS, EPISTLES, AND GOSPELS, 
 
 CHAP his companion Barnabas to be omitted. The truth is, I do 
 
 V. 
 
 - not observe so high a value set upon him by the Romish 
 Church as his labour hath merited ; for in the Roman order, 
 where the litany gives the names of all the other Apostles and 
 canonized saints, only St. Paul and Barnabas are missing in 
 that nomenclature : in their ancient calendars indeed, and 
 that prefixed to King Henry the Eighth's primer, though his 
 conversion be not dignified with a rubric note, yet is he yoked 
 with St. Peter on the twenty-ninth of June, that day bearing 
 the dedication of St. Peter and St. Paul ; upon which con- 
 sideration perhaps our reformers forbare the allotting him 
 any other day peculiar to himself. 
 
 The Purification of St. Mary the Virgin.] This feast is called Y 
 by the Greeks mrairavrri, which signifieth " a meeting," be- 
 cause Simeon and Anna the prophetess met at the presenta- 
 tion of our Saviour in the temple : Nicephorus« ascribeth the 
 institution thereof to Justinian the emperor, about the year 
 550. "Whether Justinian first instituted it, or whether he 
 established its oecumenical celebration, which perhaps before 
 was but provincial, that author is not express enough ; with 
 us in the vulgar language it is called Candlemas day, because, 
 saith a learned bishop*, the lights formerly used all winter 
 through in the evening service were then laid aside, according 
 to the proverb, " On Candlemas day, lay candles away :" but 
 more properly from the former custom of bearing tapers 
 lighted in procession upon this day, in imitation of the five 148 
 wise virgins represented in the parable. Matt, xxv., as St. 
 Bernard delivereth, or to put Christians in remembrance of 
 Christ, the spiritual Hght, of whom Simeon did prophesy, as 
 is read in the Church that day. 
 
 TTie Annunciation of the Virgin Mary.] There pass twoz 
 homilies, the one under the name of Gregorius Neocaesari- 
 ensis, the other of Athanasius, which were preached on this 
 day : but in regard they are both impostures, the youngest 
 being at least six hundred years after Christ, as the ora pro 
 
 ' Lib. xxvii. c. 28. [tiSttci Sc ko! tJjk quod per ilium diem cereorum usus 
 
 Tou SwT^poJ uTrairayT^i' dprl •nptl)Tus in vespertinis precibus et litaniis per 
 
 T^s yris eopTa^ecflot.] totam hyemem adhibitus cessare soleat 
 
 * Montacutius de Originibus Ec- usque ad Sanctorum omnium festum 
 
 cles., 1. 169. [A distributione et ges- anni insequentis.] 
 tatione cereorum ardentium : vel etiam 
 
TO BE USED AT THE HOLY COMMUNION. 221 
 
 nobis sufficiently demonstratethj I shall not urge them; nor chap. 
 
 indeed could the celebration of this day consist with the '■ — 
 
 canons of the Church at that time, because it fell in Lent, a 
 time of fasting and humiliation, wherein the council of Lao- 
 dicea^ decreed, 6tI ov hel fiapTvpmv yeveffXtov eVtreXeiz', " that 
 the birthdays or passions of the martyrs," and consequently 
 other festivals, " be not celebrated ;" nor do I find any men- 
 tion of this festival in any piece I dare confide in before the 
 sixth general council in TruUo, where the fifty-second canon 
 stands thus; iv Tracrat? rat? ttj? djM<; TeaaapaKoaTrjii vrjareicov 
 ^fikpai^, TrapeKroi aa^/Sdrov Kol KvpiUKri^ Kol rrji; dyla^ tov 
 evaryjeXicrfiov rifi,epa<i, jivecrdo) r] rSsv TTpOTjyiacr/Mevaiv lepd Xet- 
 rovpyia : i. e. " that in all the days of the Lenten fasts, unless 
 it be on the Sabbaths, Lord's days, or on the holy Annun- 
 ciation day, the service of the elements before consecrated 
 be performed." 
 A Philip and Jacob.] In ancient martyrologies this day was 
 styled the feast of Philip and Jacob and All Saints. All 
 Saints was indeed its first and most genuine appellation ; 
 upon which account, as the western Church observed this very 
 day, so also did the eastern, or at least some other in tempo- 
 rality and point of time very near it, for St. BasU'', preach- 
 ing upon this or the like day, saith, eVt rr) iieyl(TTr] tuv 
 fiapTvpav djofiev ttjv fivijfiTjv atjfiepov : i. e. " for the most part 
 we celebrate the memory of the martyrs" (martyrs, not of one 
 martyr) " this day." Now what this day was, at the end of 
 that homily he is more explicit ; r} avrrj rjfikpa r/fuv opi^ec tov 
 irapekOovTCL kvkXov koI K€<f)a\rj jiverat iraXlv tq) eTrepypiieva) : 
 " this very day determineth the year past, and commenc§th 
 that which is to come ;" evidently denoting New Year's day. 
 Now the primitive Christians of the east began their year 
 in April, (which they called HecatombcBon,) in honour of their 
 Easter, and so the distance of time could not be much. As 
 to the original of its institution, it was this : the Apostles, 
 evangelists, and martyrs, luminaries of the greatest magni- 
 tude, being honoured with days of single appropriation, it 
 was withal considered that very many others, though of in- 
 ferior note, had yet sacrificed their lives in defence of the 
 Catholic faith, and it was requisite their honour should in 
 
 s Can. 51. i" In Martyr. 
 
233 COLLECTSj EPISTLES, AND GOSPELS, 
 
 CHAP, some competency be provided for; to gratify it with the as- 
 — — — signation of a particular day to every one, being so numerous, 
 was impossible, therefore the best expedient was to celebrate 
 their memories by one day allotted to all, whereby God 
 might be glorified for them, as comprehended under one con- 
 stellation. Why this feast was translated to the calends of 
 November, rituaUsts give a probable, though earthy and sen- 
 sual account, viz. because of the scarcity of victuals in the 
 spring, and plenty at the time of the defoliation, or fall of the 
 leaf: so Durandus', Biel, and others. As to the persons now 
 commemorated on this day, the first is Philip, not the evan- 
 gelist; neither the collect, second lesson, nor gospel of our 
 Church speaks him so, but the Apostle ; and not he because 
 he suffered on that day, as chronologers and ritualists of the 
 Romish Church assert. Late tradition, I confess, hath cru- 
 cified him, and so Johannes Euchaitensis delivers, laov IleTpcp 
 BlScoa-i ^tXtTTTTos ixopov, " Philip came to the same end with 
 Peter :" but neither Eusebius nor Jerome, who followed him, 
 knew of any such thing, and Clemens Alexandrinus'', who 
 lived near up to the Apostles' times, is positive to the contrary : 
 MarOaioi;, ^LXiinro'i, Oa/Ma';, Aevt's ov^ m/jMXoyrja-av. rrjv Bia 
 T97? ^a>vr]<} ofioXoyiav kol e^\6ov: "Matthew, Philip, Thomas, 
 and Levi, did not suffer as Christian confessors." The next 
 is James, not he the son of Alpheus, nor he the son of Zebe- 
 dee, but James the brother of our Lord ; though the Greek 149 
 menology fixeth this day upon the second. 
 
 St. Peter's day.] This day was not dedicated to Peter alone, be 
 but to Peter and Paul jointly; and in the Romish Church 
 June 13th is allotted entirely for the commemoration of St. 
 Paul. The coupling of these two Apostles together in one 
 festival is no late invention, for Theodorus Lector', mention- 
 ing a petition of one Pestus a Roman senator to Anastasius 
 the emperor for the celebration of the memory of these two 
 champions of the Church, Peter and Paul, he saith, " it was 
 never kept with such splendid solemnity as then," an argu- 
 ment of its existence before. 
 
 St. Mary Magdalene.] Upon stricter scrutiny and inquiry, cc 
 to our second reformers it did appear dubious, as it doth still 
 
 ' Rational., lib. vii. c. 35. Biel, '' Stromat, lib. iv. 
 
 •;. 127. ' Lib. ii. 
 
TO BE USED AT THE HOLY COMMUNION. 233 
 
 to Grotius and other learned men, whether the woman men- chap. 
 
 tioned in the gospel applied to this day was Mary Magdalene '- — 
 
 or not ; nay, they rather inclined to think she was Mary the 
 sister of Lazarus, upon which account the festival came to be 
 discontinued in our Church. 
 
VI. 
 
 CHAPTER VI. 151 
 
 COMMON PRAYER. 
 
 THE ORDER FOR THE ABMINISTHATION OF THE LORd's StIPPEB OE HOLT 
 COMMUNION. 
 
 1 BOOK OF EDWARD VI. 
 
 THE SUPPER OF THE LORD, AND THE HOLT COMMUNION, COMMONLT CALLED 
 
 THE MASS. 
 
 CHAP. So many as intend to be partakers of the holy Communion 
 - shall signify their names to the curate* over night, or else in 
 the morning, before the beginning of morning prayer, or A 
 immediately after. 
 
 And if any of those be an open and notorious evil liver, so B 
 that the congregation'' by him is offended, or have done any 
 wrong to his neighbours, by word or deed: the curate •= having 
 knowledge thereof shall call him, and advertise him in any 
 wise not to presume to come to the Lord^s table until he 
 have openly declared himself to have truly repented • and 
 amended his former naughty Ufe, that the congregation may 
 thereby be satisfied, which afore were offended ; and that he 
 have recompensed the parties whom he hath done wrong 
 unto, or at the least declare himself to be in ftdl purpose so 
 to do, as soon as he conveniently may. 
 
 The same order shall the curate "^ use with those betwixt C 
 whom he perceiveth mahce and hatred to reign, not suffering 
 them to be partakers of the Lord's table, until he know 
 them to be reconciled. And if one of the parties so at vari- 
 ance be content to forgive from the bottom of his heart all 
 that the other hath trespassed against him, and to make 
 amends for that he himself hath offended, and the other 
 
 " [Scotch Lit. " Presbyter or."] <: [Scotch Lit. " Presbyter."] 
 
 " [Scotch Lit. "Church."] 
 
OF THE HOLY COMMUNION. 235 
 
 party will not be persuaded to a godly unity, but remain still C.HAP. 
 
 in his frowardness and malice : the minister in that case 
 
 ought to admit the penitent person to the holy Communion, 
 and not him that is obstinate. 
 
 1 B. of Edw. VI. 
 Upon the day and at the time appointed for the ministration 
 of the holy Communion, the priest that shall execute the holy 
 ministry shall put upon him the vesture appointed for that minis- 
 152 tration : 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 upon them likewise the vestures ap- 
 pointed for their ministry, that is to say, albes with tunicles. 
 Then shall the clerks sing in English for the office or introit, 
 as they call it, a psalm appointed for that day. 
 
 Common Prayer. 
 
 The table having at the Communion time [Scotch Lit. "a 
 carpet and"] a fair white linen cloth upon it [Scotch 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. VI. 
 
 And the priest, standing at The priest, standing humbly 
 
 the north side of the table, before the middle of the altar, 
 
 shall saythe(E) Lord's Prayer, shall say the Lord's Prayer, 
 
 with this collect following with this collect, 
 [Scotch Lit. " for due prepa- 
 ration."] 
 
 aimtgfitg ffiolf, unto fofiom all hearts te open, all trestrcs 
 lmb>n, una from fo^om no %mm are fitir: cleanse tlje 
 tfiougfits of our hearts ftp tfie t'nsptratton of ®68 l^olg 
 S>ptrtt, t!)at foe mag ptrfettlg lobe ®i)ee, anir foortfitls mag- 
 nifg ®6b fiolg Name, tfirougl) CCfirtst our ILorft. Amen. 
 
 l'estbange. q 
 
226 
 
 THE OKDER FOR THE ADMINISTRATION 
 
 CHAP, 
 
 VI. 
 
 This ru- 
 bric and 
 versicles 
 omitted 
 in Buoer. 
 
 Common Prayer. 
 
 (F) Then shall the priest 
 [Scotch Lit. " turning to the 
 people"] rehearse distinctly 
 all the ten Commandments : 
 and the people [Scotch Lit. 
 "all the while"] kneeling 
 [Scotch Lit. " and asking 
 God mercy for the transgres- 
 sion of every duty therein^ 
 either according to the letter 
 or mystical importance of the 
 said Commandment"] shall, 
 after every Commandment, 
 ask God's mercy for their 
 transgression of the same, 
 after this sort. 
 
 Minister. 
 
 The Com-rffiotr gpafee tfiese 
 
 mandments moxiS% anlJSaftj,! 
 and their re- jam tfitltorll tfip 
 spondswant-Jffioft: tjou gj&alt 
 
 ing in 1 B.jfialje no otfier 
 of Edw. VI. Igotrs but JJle. 
 People. 
 %oxti liB.be nwrcg upon us, 
 anil tncltne our jb^artg to top 
 tj^ts latD. 
 
 1 B. of Edw. VI. 
 
 Then shall he say a psalm 
 appointed for the introit, which 
 psalm ended the priest shall 
 say, or else the clerks shall 
 sing, 
 
 iii. Lord have mercy vpon 
 
 us. 
 
 111. 
 
 us. 
 
 111. 
 
 Christ have mercy upon 
 Lord have mercy upon 
 
 us. 
 
 Then the priest standing at 
 God's board shall begin. Glory 
 be to God on high. 
 
 The Clerks. 
 
 And in earth peace, good- 
 will towards men. We praise 
 Thee, we bless Thee, ^c. As 
 in the hymn before the bless- 
 ing in the Common Prayer. 
 
 Then the priest shall turn 
 himself to the people and say, 
 
 The Lord be with you. 
 The Answer. 
 
 And with thy spirit. 
 The Priest. 
 
 Let us pray. 
 
 Minister. 
 
 ®ibou sfialt not mafo to t^gsdf anjj gtabm image, nor tfie 
 Itfeeneas of ang tfiing tjat ts m j&taben aftobf, or tn tj&e eart^ 
 fieneat]^, or tn tfie foater untier tfie eartfi. ©fiou sSalt not botn 
 Uoton to tfiem, nor toorsfiip tfim: for J i^t 'Eortr t&g CSoUiss 
 am a jealous CKoti, ant( bistt tfie sins of tfie fathers upon t^e 
 tfiiltrren, unto tge tfiirlJ antr fourth generation of tfiem tfiat 
 fiate JWe, ana sfiefo mercg unto tj&ousantjs in t^em tfiat lobe 
 iHe, ana fteep iJlg tommanaments. 
 
 People. 
 
 Hora fiabe mercg upon us, ana incline our fiearts to feeep 
 tj&is lata. 
 
OF THE HOLY COMMUNION. 237 
 
 Minister. CHAP, 
 
 ^ijou »Salt not tafej tfie mme of tfie Horb tfij? C&oir in ^^' - 
 battt : for iijt Horir tofll not Sola fiim guiUkss tfiat tafectfi 
 l^ts name in bam. 
 
 People. 
 Horb Sabj mewg upon us, anti incline our hearts, &c. 
 
 Minister, 
 laememier tfiat tfiou Ifeeep fiolg tfie S>afcbHt5 fiag : st'^ JJagg 
 sfialt tfiou latour anlr Ijo all tfiat tfiou fiast to Uo, but tfie 
 sebmtfi ifag is tJ)e ^abbatfi of tfte HorlJ tfig CBrott. In it 
 t]&ou sfialt tio no manner of foorit, tj&ou anK tfig son, anl( tfig 
 iraugi)ter, tSg man=scrbant, anil tbg maiK=serbant, tfig cattle, 
 anJj t\it stranger tjbat is foitfiin tfig gates. :ffox in six iJags 
 t]&e UorU matte fieaben anil cartjb, tfie sea, anti all tfiat in tj&em 
 is, anti rested tfie sebentjb Uag : to^erefore t|)e Horti blesseii tje 
 sebentfi ttag anU ^allobjetr it. 
 
 People. 
 Horir fiabe mercg upon us, aniJ incline our ftearts, &c. 
 
 Minister. 
 
 I^onour tSs fatfier anir tfig mother, tfiat tfig irags mag be 
 long in tfie lanU fojicfi tje HorU tfig Golr gibetfi tSee. 
 
 People. 
 Horti fiabe mercg upon us, anK incline our fiearts, &c. 
 
 Minister. 
 ■SCfiou sjalt ifo no mur&er. 
 
 People. 
 HorlJ jbabe mercg upon us, anfi incline our j&earts, &c. 
 
 Minister. 
 
 Wt)on sfialt not commit aUulterg. 
 People. 
 Horii Sabe mercg upon us, anlr incline our hearts, &c. 
 
 Minister. 
 ®6ou sjalt not steal. 
 
 People. 
 Hortt Sabe mercg upon us, anij incline our fiearts, &c. 
 
 Minister. 
 ®Sou sfialt not bear false foitness against tfig neigh- 
 bour. 
 
 People. 
 Horlr 5abe mercg upon us, ant incline our fiearts, &c. 
 
 q2 
 
228 THE ORDER FOR THE ADMINISTRATION 
 
 CHAP. Minister. 
 
 - — ■ — ®6ou sfialt not cobtt tfig net'glbbour's fiouse, tj^ou sfialt not 
 tobft tfie neigSbour's iaiit, nor 6t» sjrbant, nor fifg matO, nor 
 i)ig o.r, nor J)ts asg, nor ang tfitng tfiat is j^tg. 
 
 People. 
 Uorti 6ab£ mercg upon us, antr forite all t^ese ©fig latog tn 
 our ibeartg, foe btseetfi ©See. 
 
 Omitted Then shall follow the collect of the day, with one of these 154 
 two collects 
 and saying, 
 
 ofEdw.vi. two collects following for the king, the minister standing up 
 
 Let us pray. 
 
 gllmtgfits &oti, tojose litna&om ts eberlasting, anli potoer 
 tnfintte, fiafae mercB upon* tfie fofiole congregation, anU so rule 
 
 tfie fieart of 'STfig cfiosen serfaant our fet'ng an& gobernor, 
 
 tfiat j&e, ItnobJtng hjfiose mmfster fie is, mag abobe all tfitngs 
 seeli ®5b fionour anil glorg, anir tfiat foe fits subjeits (ftulg 
 constiiertng fofiose autfiorttg fie fiatfi) mag fat'tfifullg serbe, 
 fionour, anil fiumblg obeg fitm, in ©fiee, anir for ®fice, actoriJ= 
 ing to 'SCfig blcsseir foorir anir oriiinancc; tfirougfi 3J^sus 
 CCfirist our ILorir, fofio foitfi ©fiee anir tfie f^olg ffifiost, libetfi 
 anil reipetfi eber one ffioir, foorlir toitfiout enir. Amen. 
 
 airaigfitg anir ebcrlasting ©oir, toe be taugfit bg 'Stfig fiolg 
 toorir tfiat tfie fiearts of feings are in ©fig rule anir gobernance, 
 anir tfiat ©fiou iiost irispose anir turn tficm as it seemetfi best 
 to ©fig goirlg toisirom : toe fiumblg beseetfi ©fiee, so to irispose 
 
 anir gobcrn tfie fieart of ©fig serbant our feing anir gober- 
 
 nor, tfiat in all fits tfiougfits, toorirs, anU toorfes, fie mag eber 
 %tel ©fig fionour anir glorg, anir stuUg to preserbe ©fig people 
 committeir to fits cfiarge, in toealtfi, peace, anir goiiliness: 
 grant tfiis, © merciful JFatfier, for ©fig irear ^on's safee, 
 gjesus ©firist our Horir. Amen. 
 
 Common Prayer. 1 B. of Edw. VI. 
 Immediately after the col- The collects ended, the 
 lects, the minister shall read priest, or he that is appointed, 
 the (G) epistle, saying thus, shall read the epistle, in a 
 " The epistle written in the — place assigned for the pur- 
 chapter of [Scotch Lit. " ' at pose, saying, " The epistle of 
 
 ^ [ Scotch Lit " upon Thy holy Catholic Church, and in this particular Church 
 in which we live, so rule,"] 
 
OF THE HOLY COMMUNION. 
 
 329 
 
 the — verse.' And when he 
 hath done, he shall say, 'Here 
 endeth the epistle.'"] And 
 the epistle ended [Scotch Lit. 
 "the gospel shall be read"] 
 he shall say the gospel, be- 
 ginning", thus. 'The gospel 
 written in the — chapter of 
 [Scotch Lit. " 'at the — verse,' 
 and then the people all stand- 
 ingup (I) shallsay,'Glorybeto 
 Thee, O Lord.' At the end of 
 the gospel the presbyter shall 
 say, 'So endeth the holy gos- 
 pel.' And the people shall 
 answer, ' Thanks be to Thee, 
 O Lord.' "] And the epistle 
 and the gospel being ended, 
 shall be said [Scotch Lit. 
 "or sung"] this Creed. (K) 
 [Scotch Lit. " all still reve- 
 rently standing up."] 
 
 St. Paul written in the — 
 chapter of — to the — ." 
 The minister then shall read 
 the epistle. Immediately after 
 the epistle ended, the priest 
 or one appointed to read the 
 gospel shall say, "The holy 
 gospel written in the — chap- 
 ter of — ." The clerks and peo- 
 ple shall answer, (H) " Glory 
 be to Thee, O Lord." The 
 priest or deacon then shall 
 read the gospel : after the 
 gospel ended the priest shall 
 begin. 
 
 " I believe in one God." 
 The clerks shall f Omitted 
 sing the rest. LinBucer. 
 
 CHAP. 
 VI. 
 
 1 Mitbe in om ffioi tfie Jpatfier ^Imtgfitp, mafor of ftja= 
 bm anij earti^, anlr of all tfitngs faisfhle anti inbtsibk : anif tn 
 one 1tor&|3Jcsus CDfirtst, tfie onlg=b£gotten S>on of ffioU, be= 
 gotten of |^ts ;§atitx hefoxz all foorlirs, ffiot( of eEfoJj, Itgfit 
 of ligfit, berg CKoir of berg 0fo&, begotten, not maife, being of 
 one substance feittfi tfte jpatfiet: bg foj&om all tfimgs foere 
 malJe ; tofio for us men, anJJ for our salbation came &o&3n 
 from fieaben, anir foas incarnate bj? tSc l^olg eErj&ost of tfie 
 15.5 F'lrgtn JWarB, anl( foas matre man, antr toas cructfieti also for 
 us untter ^onttus ^tlate. ?^e suffereU anli bias burtetr, mts 
 tSe tSt'rlJ ttag |^e rose again according to tin Scriptures, anti 
 ascenlJeJj into jbeaben, antr stttet!) at tj)e rigfit JianU of tfie 
 jpatSer ^nlJ |^e sfiall come again toitl) glorg, to fuJjge botjb 
 tje picfe anil tfie ifeair: fofiose liingtrom sfiall fiabe no enir. 
 glntr I beliebe in tfie l^olg CErfjost, tfie ILorJj anb giber of life, 
 Mjo proceeJJett from tibe jpatSer an& tfie Son, tofio foitfi tlje 
 jpatfier anir tje Son togetfier is foorsfiippeU antr glorifietr, 
 
230 
 
 THE ORDER FOR THE ADMINISTRATION 
 
 CHAP, {njo spafee ftg tSe propfiets. ^niJ I fieltebe one GCatJoItc anK 
 ^- Apostolic ©fiurcfi. I acfenotok&ge one baptfgm for tj&f remts= 
 s(on of 8tns. glnU I loofe for tjbe resurrection of tfie Jjeatt, anlj 
 tSe Ufe of tfie iaox\ts to tome. 
 
 After the Creed, if there be no sermon, shall follow one of L 
 the homilies already set forth, or hereafter to be set forth 
 by common authority. 
 
 IB. ofEdw. VI. 
 Then shall follow 
 for the offertory, one 
 or more of these 
 sentences of Scrip- 
 ture, to be sung 
 ivhiles the people do 
 offer, [or else one of 
 them to be said by 
 the minister imme- 
 diately afore the of- 
 fering.'] 
 
 The offertory 
 and sentences 
 follow after the 
 two exhortati- 
 ons to the Com- 
 munion, and 
 the last clause 
 is omitted by 
 Bucer. 
 
 Common Prayer. 
 (M) After such ser- 
 mon, homily, or exhor- 
 tation, the curate shall 
 declare unto the peo- 
 ple whether there be 
 any holy days or fast- 
 ing days the week fol- 
 lowing ; and earnestly 
 to exhort them to re- 
 member the poor, say- 
 ing [Scotch Lit. "for 
 
 the offertory"] one or N 
 
 more of these senten- 
 ces following, as he 
 thinketh most conve- 
 nient by his discre- 
 tion, [Scotch Lit. 
 " according to the 
 length or shortness of 
 time that the people 
 are offering."] 
 
 Scotch Liturgy. 
 
 Gen. i. 3. And in process of time it came to pass, that Cain brought 
 oi the fruit of the ground an offering unto the Lord ; and 
 Abel, he also brought of the firstlings of his flock, and of 
 the fat thereof: and the Lord had respect unto Abel and 
 to his offering; but unto Cain and to his offering He had not 
 respect. 
 
 Exod.25.2. Speak unto the children of Israel, that they bring Me an 
 offering : of every man that giveth it willingly with his heart, 
 ye shaU take My offering. 
 
or THE HOLY COMMUNION. 231 
 
 Ye shall not appear before the Lord empty : every man chap. 
 shall give as he is able, according to the blessing of the Lord ; 
 
 your God which He hath given you. i6, 17. 
 
 David blessed the Lord before all the congregation ; and 1 Chion. 
 said, Blessed be Thou, O Lord God, for ever and ever : 
 Thine, O Lord, is the greatness, and the glory, and the 
 victory, and the majesty : for all that is in the heaven and in 
 the earth is Thine : Thine is the kingdom, O Lord, and Thou 
 art exalted as head above all. Both riches and honour come 
 of Thee, and, of Thine own do we give unto Thee. I know 
 also, my God, that Thou triest the heart, and hast pleasure 
 in uprightness. As for me, in the uprightness of my heart 
 I have willingly offered all these things : and now have seen 
 with joy Thy people which are present here to offer willingly 
 unto Thee. 
 
 Give unto the Lord the glory due unto His name : bring ps. 96. 8. 
 an offering and come into His courts. 
 
 156 %n gour Iigfit go sfiirxj btfoxe mm, tjat t^Eg wag see gour Matt. 5. 
 gooJj foorfeg, an& glorifg gour jFatfier feifiitS is tn Seaben. SiT'scoteh 
 
 Hag not up for gourselbes treasure upon tje eartfi, tofiere ^''• 
 tjbe rust antr nrotfi irotfi corrupt, anJj tufiere tfit'ebes breafe™""'^' 
 tfiroug!) antr steal : hut lag up for gourselbes treasures in 6ea= 
 ben, hjfiere neither rust nor ntotfi ftotfi corrupt, antr fofiere 
 tfitebes Ho not hreafe tjirouglb anir steal. 
 
 agSSatsoeber ge fooultr tfiat men sfioulii tto unto gou, eben Matt. 7. 
 so fto unto tljem, for tjjis is tjbe lafo anil tfte propljets. ae sc'o'tch 
 
 Sfit eberg one tW saiti) unto JWe, Uorti, ILortr, sljall enter "*• 
 into tfie iitngUom of fieaben: hut 6e tfiat Uotfi tfie fotU of Jttg ^*"- ^■ 
 J!Fat|&er taWb is tn Jeaben. 
 
 ^actfieus stooii fort^ antr sailr unto tfie Horir, aSeJboHr, Lnke 19. 
 Horir, tfie fialf of mg gooirs K gibe to t|)e poor: antr if 31 jbabe a^s'otlh 
 trone ang bjrong <o ang man, I restore fourfoltr. ^''• 
 
 Scotch Liturgy. 
 Jesus sat over against the treasury, and beheld how the Mark 12. 
 people cast money into it ; and many that were rich cast ' 
 in much. And there came a certain poor widow, and she 
 threw in two mites, which make a farthing ; and He called 
 unto Him His disciples, and saith unto them, Verily I say 
 unto you, that this poor widow hath cast in more than all 
 
233 THE ORDER FOR THE ADMINISTRATION 
 
 CHAP, they which have cast into the treasury; for all they did cast 
 — — — in of their abuudance, but she of her want did cast in all that 
 
 she had, even all her Hving. 
 
 icor.9. 5BEI&0 goetj^ a foarfare at ang time of 5ts olnn cost? tofio 
 plantEtfi a btnegartr, anU ^atetfi not of tfie frutt tfifrjof ? or 
 fnfio ki'Htiif a flodfe, mxti eatetfi not of tje milfe of tfit 
 flocfe. 
 
 1 Cor. 9. If b>e fiabe sofon unto gou gptrttual tfitngs, is tt a %xtst o 
 niatitr tf foe sfiall reap gour foorMg tfitngs ? 
 
 1 Cor. 9. Do B£ not fenofo tfiat tfieg fo^tcft mtntster ahout fiolg things 
 
 Itbe of tftf sacrifiK? ®Scb fofiitfi foait at tfie altar, are par= 
 tafors fottfi tfie altar? CBbcn so fiatfi tfic ILorU also oriiatneft, 
 tjat tfiEg fofittfi preacfi tfte CSospel, sfioulti libt of tfte ffiospel. 
 
 2 Cor. 9. ^j fofitcfi sofottft little, sftall reap little : anil fie tJ)at sofo= 
 
 etfi plenteouslj), sfiall reap plenteouslg. ILet eberp man t(o 
 attoriring as i)c is UisposeJj in fiis iieart, not gruBging, or of 
 necessitg, for CKoft lobetjb a cfieerful giber. 
 
 Gal. 6. %it i)im tfiat is taugfit in tje foortr, minister unto i}im t|)at 
 teatjetfi in all goott things. 23e not teceibeij, C&otr is not 
 morfeeft: for fofiatsoeber a man sofoetfi, tj&at sjall Se reap. 
 
 Gal. 6. asaSile foe fiabe time, let us Uo gooti unto all men, anir 
 
 STs^tch speciallB unto tfiem iaffk'i) are of tfie fiousefjoltr of faitS. 
 
 1 Tim 6 ffio&liness is great ricftes, if a man he contented foit^ tfiat 
 
 onittedin fit fiatfi : for foe hrougftt noti)ing into tfie foorlJj, neither mag 
 
 gt^=»"=^foe£arrBanBtSingout. 
 
 1 Tim. 6. CDfiarge tl)cm foftitj^ are ricfi in tfiis foorliJ, tjat tfieg 6e reairg 
 to gibe, anir glair to iristribute, laging up in store for tfiemselbes 
 a %ooi} foundation against tibe time to tome, tfiat tfieg map 
 attain eternal life. 
 
 Heb. 6. cEfolJ is not unrighteous, tfiat |^e foill forget gour foorfts 
 anU labour tfiat proteeUetft of lobe, fofiicfi lobe ge J)abe sfiefoeK 
 for l^is Name's safe, iuW'b fiabe ministereij unto tSe saints, 
 anir get Bo minister. 
 
 Heb. 13. ©o Uo goo&, anir to distribute, forget not : for foitj suc6 157 
 
 Aiuh°8e sa"ifi«» ®oii is pkaseti. 
 
 tottTend SSafioso liatfi tfiis fooilB's gootr, anb seetfi fits brother fiabe 
 
 omitted in ueeii, auii sftuttetjb up jbis compassion from fiim, ibofo JjfoelletS 
 
 Lil'^'^Nj&elobeofffioiJinfiim? 
 
OF THE HOLY COMMUNION. 
 
 233 
 
 poor man, anJj tfien tfij face of tl)e HovJj sfiall not he tumrt chap. 
 aioaji from tfite. — ^^^ — 
 
 23e merciful after tfit pofoer. If tfiou i)ast mucfi gibe plen= Tob. 4. 
 teouslg. If tjou fiast little, iro tfig Irtltgence glaUlg to gibe of 
 tj&at little : for so gatfierest tj&ou iii^%eU a gooU rebjarU in tfte 
 iiag of nctessttg. 
 
 I^c tfiat fiats pits ttpon tfie poor, lenUetfi unto tfie ILortr ; anit Prov. 19. 
 loofe fofiat fie lagetfi out, it sfiall he paiJj i)im again. 
 
 aBlesseJj be tfie man tfiat probiUetfi for tfic sicfe anb neetig : Pa.41. 
 tfie ILorti sfiall ieliber fiim in tje time of trouble. 
 
 1 B. of Edw. VI. 
 
 WTiere there be clerks they 
 shall sing one or many of the 
 sentences above written, ac- 
 cording to the length and 
 shortness of the time that the 
 people be offering. 
 
 Editio Lat. Buceri. 
 
 Harum et similium senten- 
 tiarum ex Thohia, Proverbiis, 
 vel Psalniis una aut plures 
 canentur, ut tempus oblationis 
 et numerus offerentium postu- 
 labit. 
 
 Scotch Lit. 
 
 While the pres- 
 byter distinctly pro- 
 noTinceth some or all 
 of those sentences for 
 the offertory, the dea- 
 con or (if no such be 
 present) one of the 
 churchwardens shall 
 receive the devotions 
 of the people there 
 pi'esent, in a basin 
 provided for that pur- 
 pose. And when all 
 have offered, he shall 
 reverently bring the 
 said basin, with the 
 oblations therein, and 
 deliver it to the pres- 
 
 GCommon ^rager. 
 
 (P) ®6en sfiall 
 tfie cfiurcfitoarftens, 
 or some otlier bg 
 tfiem appointctj, ga= 
 tjber tfie Iiebotion of 
 tf)e people, anK put 
 tfie same into tfie 
 poor man's box : 
 anlJ upon tfie (Q) 
 offering Ijags ap= 
 pointetr, eberg man 
 sfiall pag unto tfie 
 curate tfie Ijue anb 
 accustomed offcr= 
 ings. ^fter bjjicfi 
 tfie minister sfiall 
 sag. 
 
 1 B. of Edw. VI. 
 
 And in the mean 
 time whilst the 
 clerks do sing the 
 offertory, so many 
 as are disposed 
 shall offer unto 
 the poor mans 
 box, every man 
 according to his 
 ability and cha- 
 ritablemind. And 
 at the offering 
 days appointed, 
 every man and 
 woman shall pay 
 to the curate the 
 due and accus- 
 tomed offerings. 
 
 byter, who shall humbly present it before the Lord, and set 
 it upon the holy table. And the presbyter shall then offer 
 
234 THE OEDER FOR THE ADMINISTRATION 
 
 CHAP, up, and place the bread and wine prepared for the Sacra- 
 — — — ment upon the Lord's table, that it may be ready for that 
 service, and then he shall say. 
 
 Omitted in (R) ILtt US pvag for Ott fioSoIJ state of (B\fxi%V% ®5urc5 mtlt= 
 Edw.vL^ tant |)ere m mti(. 
 
 aimigfitg anil cbjriastmg ffioU, fofitcS fee ®58 6oIg apo= 
 stie fiast taugjt us to mafee praBtrs antr supplications, anir 
 to gibe tfianlis for all men, tnc |)umblB beseccS 'S^Sce most iss 
 If there be mcrtifullB to accept OUT alms, anir to receifae tfiese our pragers, 
 ^v^lSto fcfit'tfi fcf off^r wnto ®5b Bibine JWafestg, bcsctcfiing ©fiee to 
 ttenSi '"^Pi'f^ conttnuallg tfie unibersal ©fiurcli foitfi tfie spirit of 
 the words trutfi, Uttitg, an& tontorlr ; anir grant tfiat all tjeg t^at ifo con= 
 tag o^^^*" fess, ©65 Solg i^ame, mag agree in tge trutfi of ©fiB fiolg 
 feft out^ bjortr, anir libe in units an^ gotilB Io&«- ^liKc beseecfi ©fiee 
 •"^^ also to sabe antr trefenit all ©firistian feings anti printes anir 
 
 gobemors, aniJ speciallg ®5b serbant our feing, tj&ats 
 
 unljer jbim foe maB he goJrlB antr quietlB gobernelr: antr grant 
 to fiis bjfiole tounctl, antr to all tiiat be put in autJoritB untrer 
 5im, tiDat tfieg maB trulB antr intrifferentlB minister Justice, to 
 tfie punishment of foicfte&ness antr bice, antr to t^e maintc= 
 nance of ©oti's true religion antr btrtue. ffiibe grace, © Sea= 
 benlB JpatSer, to all bishops, pastors % antr curates, tftat t^cB 
 mag botS bB tfieir life antr troctrinc set fortS ®j&8 ttu^ a^i' 
 libelB foorli, anJj rigJtlB antr trulB abminister 'STSb 6oIb S>a= 
 craments : antr to all Wbio people gibe ®jbB j&eabenlB grace', 
 antr especiallB to tfiis congregation j^ere present, tjat toitfi mcefe 
 fteart antr true reberence tfiCB mag fiear antr receibe ©^B fiols 
 foortr, trulB serbing ®6ee in fioliness antr righteousness all tje 
 tiaBS of tjcir life. [Scotch Lit. " And we commend especially 
 unto Thy merciful goodness the congregation which is here 
 assembled in Thy Name to celebrate the commemoration of 
 the most precious death and sacrifice of Thy Son our Saviour 
 
 Jesus Christ."] ^nft toe most fiumblB beseecjb ®jbee of ®fiB 
 gootrncss, © Hortr, to comfort antr succour all tfjem iaWf) in 
 tfits transitorB life be in trouble, sorrofo, neeir, sicfencss, or 
 aUB Otfier atlbersitB. 1 B. of Edw. VI., "And especially we 
 commend unto Thy merciful goodness this congregation 
 
 = [Scotch Lit. " Presbyters."] ' [Scotch Lit. and 1 B. Edw. VI. "and— 
 
 present" omitted.] 
 
OF THE HOLY COMMUNION. 
 
 235 
 
 which is here assembled in Thy NamCj to celebrate the com- chap. 
 memoration of the most glorious death of Thy Son." — *■ — - — 
 
 IB. ofEdw. VI. 
 And here we do give unto 
 Thee most high praise and 
 hearty thanks, for the won- 
 derful grace and virtue de- 
 clared in all Thy saints from 
 the beginning of the world. 
 And chiefly in the glorious 
 and most blessed (T) Virgin 
 Mary, mother of Thy Son 
 Jesus Christ our Lord and 
 God, and in the holy patri- 
 archs, prophets, apostles, and 
 martyrs, whose examples, O 
 Lord, and stedfastness in Thy 
 faith, and keeping Thy holy 
 commandments, grant us to 
 follow : we commend unto 
 Thy mercy, O Lord, all other 
 Thy servants, which are (V) 
 159 departed from us with the 
 sign of faith, and now rest in 
 the sleep of peace; grant unto 
 them, we beseech Thee, Thy 
 mercy and everlasting peace, 
 and that at the day of the 
 general resurrection we, and 
 all they which be of the mys- 
 tical body of Thy Son, may 
 all together be set on His 
 right hand, and hear that His 
 most joyful voice. Come ye 
 blessed of My Father, and 
 possess the kingdom which is 
 prepared for you, from the 
 beginning of the world. 
 
 ©rant t^ts, © jpatfier, for 3iesus CCfirfst's safo, ouv onljj 
 iHeJjiator anlJ ^Ijtjocate. Amen. 
 
 Scotch Liturgy. 
 And we also bless Thy holy 
 Name for all those Thy ser- 
 vants, who, having finished 
 their course in faith, do now 
 rest from their labours. And 
 we yield unto Thee most high 
 praise and hearty thanks, for 
 the wonderful grace and vir- 
 tue declared in all Thy saints, 
 who have been the chosen 
 vessels of Thy grace, and the 
 lights of the world in their 
 several generations : most 
 humbly beseeching Thee, that 
 we may have grace to follow 
 the example of their stedfast- 
 ness in Thy faith, and obe- 
 dience to Thy holy command- 
 ments : that at the day of the 
 general resurrection we, and 
 all they which are of the 
 mystical body of Thy Son, 
 may be set on His right hand, 
 and hear that His most joy- 
 ful voice. Come ye blessed 
 of My Father, inherit the 
 kingdom prepared for you 
 from the beginning of the 
 world. 
 
236 THE ORDER FOR THE ADMINISTRATION 
 
 ANNOTATIONS i" 
 
 CHAPTER VI. 
 
 CHAP. (A) 'Immediately after,' what meant by it. A bell usually rang betwixt 
 ^J- morning prayer and the sermon ; so also in Scotland. (B) ' Notorium 
 
 what ; who notorious offenders in the sense of our Church. The hundred 
 and ninth canon ; the committee, 1641 ; the ordinance of parliament, 
 October 20th, 1645 ; the imperial law ; primitive practice; our Saviour's 
 precedent in admitting Judas. The main reason for free admission. 
 (C) Charity how necessary to a communicant. One loaf in the primi- 
 tive Church. Agapae. The holy kiss. (D) The table where to stand 
 in Communion time. (E) The Lord's Prayer always part of the Com- 
 munion office. (F) The Ten Commandments, with their responses, a 
 laudable part of our service. (G) Epistles, their ground. (H) 'Glory 
 be to Thee, O Lord,' its ancient use. (1) Standing up at the gospel veiy 
 ancient, why appointed, what posture anciently used at the lessons read, 
 and word preached. Africa differed from other Churches. (K) The 
 Nicene Creed. Creeds enlarged in articles as heresies sprung up. The 
 ancients observed no strict formulas. The Hierosolymitan Creed com- 
 pared with other parcels of antiquity. No creed in the ancient service 
 of the eastern Church till anno 511, nor till after that in the service of 
 the western. (L) Postils, why so called. Bidding of prayers before the 
 sermon. The original ground of them. An ancient form thereof. 
 Preachers varied therein. Bidding and praying, all one in effect. 
 Pjayer before the sermon in the primitive Church. St. Ambrose's form. 
 The people also prayed for the preacher. In the first times many 
 preached one after another in one forenoon. The ancient homilies 
 avoid thorny subtilties and nice questions. King James's order recom- 
 mended to present practice. (M) A discourse upon the eighteenth 
 canon of the council of Laodicea. The order of divine service then. 
 The prayer for the catechumens began the service. Its formula out of 
 Chrysostom. 'The Communion did not begin in the eastern Church 
 upon the dismission of the catechumens. The several dismissions of 
 that Church. All comprehended in the Missa Catechumenon of the 
 western Church. Aia a-mirijs, what, irpoa-^iivria-ts- (N) Four offerings at 
 the Communion. 'Aydirai, alms a constant concomitant, not accepted 
 from all. Difference in the offertory sentences betwixt the Scotch 
 service and ours, whence derived. (0) Two offerings intended by our 
 Church. Oblations, how distributed in the primitive Church. 'Sportu- 
 lantes fiatres,' who. Mr. Selden's mistake. Oblations ceased not upon 
 
OF THE HOLY COMMUNION. 237 
 
 the payment nf tithes. (P) Oblations anciently brought to the altar. CHAP. 
 
 The chest for alms, where placed in the beginning of the Keformation. 
 162 (Q) Offering- days, what. Collar days at court. Hermanns. (R) Prayer 
 for the whole state of Christ's Church. Many ancient formulas thereof. 
 (S) Dyptichs, rolls, not tables. (T) Commemoration of the dead. In- 
 nocent at first, but after abused. (V) Two sorts of dead commemo- 
 rated. The commemoration anciently used after the elements were 
 consecrated. Why the order transposed by our reformers. 
 
 A Or immediately after.] A great question there hath been 
 of late about the alliance of this word ' after/ and to what it 
 should relate ; one would have it applied to the beginning of 
 morning prayer, as if it had been said, 'immediately after the 
 beginning of morning prayer/ and videtur quod sic, because 
 the Latin translator hath in this particular assumed the office 
 of an interpreter, rendering it, immediate post principium 
 matutinarum precum. This notwithstanding, I approve rather 
 of their sense who make it relative to morning prayer, and 
 suppose as if the structure were immediately after morning 
 prayer, that is, when it is ended : and this, I take it, is plainly 
 inferrible from the very scope of this rubric, which was not, 
 as some may think, to allot some space of time to make pro- 
 vision according to the number of the communicants ; for the 
 intersiitium between the beginning of morning prayer and 
 the time of the Communion, is so slender a space for the pro- 
 vision of those elements, as should there be a want, not half 
 the country villages in this kingdom can be timely supplied 
 therewith. No, it is clearly otherwise, and that the design 
 was, that the curate might have timely notice of the several 
 persons offering themselves to the Communion, and conse- 
 quently might persuade notorious offenders, or malicious 
 persons to abstain, and if obstinate, absolutely reject them 
 according to the purport of the two rubrics following j for 
 that those two rubrics are of the same syntax and coherence 
 with this, the relative pronoun ' those' infallibly implieth, for 
 what 'those V but they who were ordered before to give in 
 their names over night, or else in the morning, before the 
 beginning of morning prayer, or immediately after. Now 
 how could the curate possibly confer with such notorious evil 
 livers, or malicious persons, between the beginning of morn- 
 ing prayer (which employed him wholly) and the Communion, 
 
238 THE ORDER FOR THE ADMINISTRATION 
 
 CHAP, unless there were some vacation allowed him between those 
 
 VI. 
 
 two offices ; and that such a convenient space was allotted to 
 
 intervene^ is evident by the practice of those times. For the 
 morning "prayer and Communion were not continued as one 
 entire service, but abrupt, broken ofiF, and distinct, each office 
 from the other, by these words, " thus endeth the order of 
 morning and evening prayer :" this was done, that the holy- 
 day service might be separated from the weekly. Whether 
 or not the congregation departed hence upon Sundays and 
 holy-days after the end of morning prayer, and returned again 
 to the Communion Service, I will not positively determine, 
 I rather think not ; because the authors of the Admonition, 
 whose captious curiosity nothing could escape which seemed to 
 promove their beloved quarrel, have these words, " We speak 
 not of ringing when matins is done," which could not admi- 
 nister the least show of blame, had it been done in absence 
 of the assembly, or had not the congregation been then re- 
 ligiously employed : for this bell was usually rung in the 
 time of the second service, viz. the litany, to give notice to 
 the people, not that the Communion Service, as hath been 
 supposed, but that the sermon was then coming on. " All 
 ringing and knoUing of bells, in the time of the litany, high 
 Mass," &c. was interdicted by the injunctions of Edward VI.* 
 and Queen Elizabeth, "except one bell in convenient time to 
 be rung before the sermon :" in reference to the sermon only 
 it was rung, called therefore the sermon beU ; so that when 
 there was to be no sermon the bell was not rung: and ser-i63 
 mons were rare, very rare in those days, in some places but 
 once a quarter, and perhaps not then, had not authority 
 strictly enjoined them ; which usage of sermon beUs hath 
 been practised, and is stiU, if I mistake not, in some parts of 
 Germany; in Scotland I am sure, or the reverend bishop of 
 GaUoway* deceives me. Having pursued his narrative through 
 all the divisions of that Church's first service, at length he adds 
 " You hear the third bell ringing, and in this space the reader 
 ceaseth, and at the end of the beU ringing, the preacher will 
 come." There being then, as I have said, so apparent and 
 visible a breach between the first and second service, the 
 
 » [Injunctions. Edw. VI. 1647. " B. Cooper's seventh day's confer- 
 
 Qu. EUz. 1559.] ence. [0pp. 1623.] 
 
OF THE HOLY COMMUNION. 339 
 
 morning ofRcej and the litany, it is very probable, though the chap. 
 
 assembly did not dissolve, yet was there such a ceasing and '- — 
 
 rest from sacred employments, as might give the curate time 
 in that interval, both to receive the names of such as intended 
 to communicate, as also to admonish, and in case of obstinacy 
 to repel scandalous persons from that ordinance ; sure I am, 
 he was then more at leisure than he could be any other time 
 after morning prayer begun, and before it were ended. 
 B And if any of them be an open and notorious evil liver, &c.] 
 Notorium amongst the civilians and canonists is threefold. 
 First, there is notorium premmptionis, " a notoriousness of 
 presumption," where evidentia rei est evidenter a jure pree- 
 sumpta, " the evidence of the thing is taken for evident, by 
 presumption of law;" as where it presumeth one to be the 
 son of such a man, because he was born in wedlock. Se- 
 condly, there is notorium juris, " a notoriousness of law," when 
 the offence is proved either per confessionem factam in jure, 
 " by confession made in open court," or per sententiam ju- 
 dicis, " by the sentence of the judge." Lastly, there is no- 
 torium facti, " a notoriousness of fact," when per evidentiam 
 rei nulla potest tergiversatione celari, " the evidence is so clear, 
 as the accusation can by no shifts be avoided." Now to which 
 of these three the term notorius in this rubric relateth is a 
 great question. The learned prelate. Bishop Andrewes", re- 
 straineth it positively to the second : " Our law of England," 
 saith he, " will not suffer the minister to judge any man a 
 notorious offender, but he who is so convinced by some legal 
 sentence;" the law of England will not suffer it, so that 
 should the ecclesiastical permit it, the municipal law would 
 not ; and ^if it comes to an antinomy, a justle between the 
 canon laws of our Church and the law of the land, this it is 
 must overrule. But doth our canon law give any such tolera- 
 tion ? Doth it empower any minister to exclude his parish- 
 ioner (claiming his Christian privilege in those blessed mys- 
 teries) from the Sacrament, or to make his private discretion 
 the supreme judge of the notoriousness here mentioned? 
 Certainly no. As for the 36th and 37th canons, which are 
 produced to the contrary, they neither speak explicitly enough, 
 nor do they sufficiently direct in this affair. The canon 
 
 • Notes upon the Common Prayer, [subjoined to Nicholls' Comm.] 
 
240 TUE ORDER FOR THE ADMINISTRATION 
 
 CHAP, wherein our Church declareth her mind more articulately is 
 — — — the 109th : " if any offend their brethren, either by adultery, 
 whoredom, incest, or drunkenness, or by swearing, ribaldry, 
 usury, or any other uncleanness and wickedness of life, the 
 churchwardens, or questmen and sidemen, in their next 
 presentment to their ordinaries, shall faithfully present all 
 and every of the said offenders, to the intent that they and 
 every of them may be punished by the severity of the laws, 
 according to their deserts, and such notorious offenders shall 
 not be admitted to the Communion till they be reformed ;" 
 where I note, first, the crime must be scandalous, "an 
 offence to the brethren." Secondly, it must be " presented 
 to the ordinary." Thirdly, that such scandalous offenders, 
 so presented to the ordinary, " are not to be admitted to the 
 Communion." But some perhaps will say, this was one of 
 the failings of an ill-regulated state and Church, which justly 
 called for a reformation, and so indeed it was pretended by 
 Dr. Burgess, and Mr. White of Dorchester, at a committee 
 sitting in the Lords' House, in March 1641. But, upon a 
 full debate, it was determined at that committee, to the very 
 conviction of the opponents, that open and notorious eviliei 
 livers were none but such as the laws had adjudged to be 
 so. Agreeable to this determination did the parliament 
 afterwards ordain"*, that no person be suspended from the 
 Communion for any matter of scandal, but, " either upon his 
 confession before the eldership to have committed such an 
 offence, or upon the testimony of two witnesses at least, and 
 those examined upon oath." So was it ordained by this par- 
 liament, sufficiently presbyterian, against the liking of an 
 assembly of presbyters, which did enixius dogmatis et ar- 
 gumentis in contrarium, nee semel, sed frustra, contendere ; 
 '^vehemently, though all to little purpose, (more than once,) 
 oppose it with all the arguments they could%" as Mr. Selden 
 assures us. Having opened the mind of both our Church 
 and state, as to this particular, it will not be amiss to repre- 
 sent the conformity it beareth with the imperial edict, and 
 practice of the primitive Church. As for the imperial law, it 
 speaks loud enough; omnibus episcopis et presbyteris interdici- 
 
 " Ordinance, Oct. 20, 1645. [Rush- « De Synedriis, lib. i. i,. 10. [vol. i. 
 
 worth's Hist Coll., Part iv. p. 210.] p. 990. Opp. 1726.] 
 
OF THE HOLY COMMUNION. 241 
 
 mus segregare aliquem a sacra communione, antequam causa chap. 
 
 monstretur, propter quam sancttB regulce hoc fieri jubent', "we '■ — 
 
 proMbit all, both bishops and presbyters, from shutting out 
 any one from the Communion, before just cause be shewn 
 that the holy canons warrant them so to proceed." As for 
 the primitive usage, St. Augustine fully, nos a Communione 
 quenquam prohibere non possumus, nisi aut sponte confessum, 
 aut in aliquo judicio ecclesiastico, vel seculari nominatum, atque 
 convictumS, "we cannot repel any man from the Communion, 
 unless he hath freely confessed his offence, or hath been 
 accused and convicted in some secular court, or ecclesiastical 
 consistory." Indeed so was the legislative pattern of our 
 Saviour, in the first institution of His Supper. Never was 
 there a more detestable crime than Judas's treason, never 
 was delinquent convicted upon evidence so infallible as his 
 Master's omniscience. But though he had already pro- 
 jected the conspiracy, and our Saviour already knew it, yet 
 did He not interdict him from participating with His elect 
 Apostles, recommending thereby to His Church this lesson, 
 that no outward communion of the wicked with us in those 
 sacred ordinances, can possibly render them ineffectual to 
 His holy ones. It is true, I grant, some learned men depart 
 from this sense, and because St. John saith that "Judas, 
 having received the sop, went immediately out," thence infer 
 his absence at the time of Christ's instituting His last sup- 
 per. But our Church is positive in the contrary ; nor can 
 St. John be otherwise reconciled to the rest of the evangelists. 
 To conclude, the result of all the premises is, that none are 
 to be suspended from this Sacrament but the notorious 
 delinquents, and that none are notorious but they whom the 
 sentence of the law or their own confessions have stated so 
 to be. All reason it should be so. My temporal estate no 
 private person can deprive me of, until it be legally evicted 
 from me by course of law, and shall it be in the power of any 
 mortal man to divest me of my interest in that blessed ban- 
 quet, before I be adjudged to have forfeited it upon fair 
 hearing ? What were this, but to expose Christians to the 
 infirmities, passions, and somewhat else, quod dicere nolo, of 
 their spiritual pastors ? 
 
 ' Novel. 123. coUat. 9. tit. vi. c. 11. « [Serm. 351. de pceniteiitia,] 
 
 l'estrange. H, 
 
242 THE ORDER FOR THE ADMINISTRATION 
 
 CHAP. The same order shall the curate use with those betwixt whomc 
 • '■ — he perceiveth malice and hatred to reign, ^c] Amongst the 
 
 three graces the Apostle hath given the supremacy of dignity 
 to charity, 1 Cor. xiii. 13, and this most excellent grace is 
 never so resplendent as in the celebration of the Eucharist, in 
 relation to which, she is most strictly enjoined by our Saviour 
 Matt. 5. 23, Himself, "If thou bringest thy gift unto the altar, and there 
 rememberest that thy brother hath aught against thee, leave 
 thy gift before the altar, and go first and be reconciled to thy 
 brother :" which is very rationally thought by learned men 
 to be the institution of an evangelical ordinance, because it 
 was not commanded under the law to such as were to present 
 their oblations, and it is not like that Christ would superin- 
 duce any new establishment to former rights, when the cere- 
 monial law was expiring ; concurrent with the Master's pre- 
 cept is the order of His disciples, St. Paul, 1 Cor. xi. 18, 
 "When ye come together in the church, I hear that there 165 
 be divisions among you." What these divisions were he tells 
 them in the 21st verse, viz. that "when they came to their 
 love-feasts," wherewith this Sacrament was joined, and which 
 were instituted for the preservation of Christian fellowship, 
 and levelling of all, not only animosities, but high thoughts ; 
 this notwithstanding, the rich, who brought plenty, presuming 
 he might be master of what he offered, either fell to apart, or 
 with some select and choice friends of his own exceedings fed 
 liberally, while the poor man had not wherewith to stay his 
 stomach; which inferred a disdain not agreeable to the de- 
 sign of that charitable collation : upon these proceedings, the 
 Apostle being to pronounce his judgment, he assures them 
 they are much in the wrong, and that this is not to eat the 
 Lord's Supper, i. e. that this practice and the Communion are 
 two, inconsistent and incompatible one with the other; charity 
 being so essentially requisite to the right participation of the 
 Sacrament, as it hath imposed denomination to it. It being 
 called the Communion, 1 Cor. x. 16, why so, he tells us in the 
 next verse, " for thereby we being many are one bread, and 
 one body : for we are all partakers of that one bread." Now 
 there cannot possibly be union where there is not charity, 
 the breach of this grace being the same in the spiritual body 
 of the Church that a wound is in the natural, solutio continui, 
 
or THE HOLY COMMUNION. 243 
 
 a rupture of the part entire. And in symbolical reference to CHA.P. 
 
 thisj it may be here aptly hinted, that in the primitive Church '- — 
 
 for certain, and probably in the Apostolic, they used in the 
 celebration of this Sacrament to have but one loaf and one 
 cup for the whole congregation, to which in all likelihood 
 Ignatius'* alluded eh dpro^ Toh traaiv i9pv(j)6rj, koI ep Trorrjpwv 
 Tol<; oXoK Bievefi^Orj, i. e. " one bread is broken, and one cup 
 distributed to the whole congregation;" which passage, though 
 that most excellent edition of Isaacus Vossius (exactlyagreeing 
 with the very ancient translation published by the reverend 
 primate of Armagh) doth not own, yet I presume the rather to 
 cite, because he speaketh elsewhere of some epa aprop «:Xwi't6?', 
 i. e. "breaking one bread." A matter not improbable in such 
 times when communicants were not by the tithe so numerous 
 as now. And though I deny not but this father might have 
 chief regard to Christ, the mystical bread which came down 
 from heaven, yet doth not that hinder but he might also 
 allude to what was then matter of fact in the celebration of 
 the Eucharist. Besides this nominal indication of the neces- 
 sity of this virtue from the word Communion, further evidence 
 may be produced from antiquity for its high reputation ; as 
 that it was a constant adjunct to those dyaTrat,, or feasts of 
 love, which were fellow-like collations intended as a repast 
 for the poor, together with the wealthy : and though, several 
 abuses stepping into that sacred confraternity and brother- 
 hood. Christian prudence thought fit soon after in the Greek 
 Church (for in the African they continued together up to 
 Tertullian's time'') to disjoin them, ordering the Lord^s Sup- 
 per to be celebrated in the morning fasting ; yet that it might 
 still lay claim and title to its ancient appellation of a love 
 feast, it was accommodated with ceremonies of like import. 
 Whence in the entrance into service of those blessed mysteries, 
 the deacon was appointed to cry aloud, /mj] ti? Kara tIpo<;, 
 i. e. " let no man be at strife one with another," (a phrase 
 borrowed I conceive from that of Ignatius', /j,7]Bel<; vfiwp tI 
 Kara rov TrKrjcrlov ex^ro), i. e. "let no man have any contro- 
 versy with his neighbour ;") and this proclamation once past, 
 the holy kiss and embraces amongst the faithful presently 
 
 ^ Ignatius ad Philadelphcnos. '' Tertul. Apolog., cap. 39. 
 
 i Epist. ad Eplies. ' Ign. Epist. ad Trail. 
 
 R 2 
 
244 THE ORDER FOR THE ADMINISTRATION 
 
 CHAP, followed; oXXtjXov; ^Ckrumn aaira^oiJbeda irava-dfLevoi rmv 
 
 '- — ev)(wv^, i. e. " prayers ended, we salute one another with an 
 
 holy kiss," that is, aXKriXov; oi avSpe<;, km, aXX^yXa? al ywaX- 
 ycey, as the Constitutions have it, "men, men,' and women, 
 women ;" and it cannot otherwise be conceived, considering 
 their stations were so disposed in holy assemblies as each sex 
 was severed and apart from the other. From hence also 
 TertuUian" calleth this signaculum orationis, "the seal and 
 close of prayer." This is that which the council of Laodicea, 166 
 and the Greeks in their liturgies, call elprjvr), the Latins pax, 
 the " salutation of peace," and is still retained by the Church 
 of Rome, derived originally from that of the Apostle, Rom. xvi. 
 16, " salute one another with a holy kiss." Lastly, when 
 the congregation was departed, this noble virtue of charity 
 was stiU preserved, by sending sometimes "blessed loaves," 
 sometimes part of the consecrated bread to their absent 
 friends, as tokens of their Christian correspondence, whereof 
 mention is made in the epistle of Irenseus to Victor bishop 
 of Rome cited by Eusebius", and in the several epistles of 
 Augustine and Paulinus under the name of pants benedidus, 
 " blessed bread." The result of all this tends, not as to the 
 decision of a question controverted, but to the exciting us up to 
 a due estimation of this grace, and to mind us that this Sacra- 
 ment should be somewhat beside avd/jLinjcrt'; rov irdOov;, " a 
 memorial of Christ's sacrifice upon the cross," (which is granted 
 to be the chief motive to its institution,) and that also it is 
 intended to be a/iwjcn-wi? a/t jj^tcr/ia, " an act of oblivion," ac- 
 cording to the Athenian mode, of injuries received. 
 
 Shall stand in the body of the church or in the chancel J\ This D 
 rubric being not explicit enough as to the proper station of 
 the holy table, is illustrated by comparing the eighty-second 
 canon with Queen Ehzabeth's first Injunctions, and succeeding 
 orders. In the canon the order is, that the table shall stand 
 where it is placed, viz. at the east end of the chancel, " saving 
 when the holy Communion is to be administered : at which 
 time the same shall be placed in so good a sort, as thereby 
 the minister may be more conveniently heard of the commu- 
 nicants, and the communicants also may more conveniently 
 
 " Just. Martyr, Apol. 2 1 Constit ■> Tertul. de Orat. xiv. 
 
 Apost., lib. ii. c. 57. ° Hist Eccles. [lib. v. cap. 24.] 
 
OF THE HOLY COMMUNION. 245 
 
 and in more number communicate with the minister." Which chap. 
 
 words are almost verbatim transcribed out of the queen's ' — 
 
 Injunctions^ these only superadding : " and after the Com- 
 munion done from time to time the same holy table to be 
 placed where it stood before." Nothing can be more express 
 and demonstrative^ that the table placed where the altar stood, 
 was but seposedj set out of the way, during only the time of 
 non-communication ; and that at the time of the Communion 
 it was to be removed, as the word 'saving,' mentioned both in 
 the canon and in the Injunctions, and the cited member of 
 the Injunctions infallibly implieth ; if these instances afford 
 not satiety to quiet all scruples^ the orders of that queen 
 speak shrill enough. "And if in any church the steps be trans- 
 posed, that they be not erected again, but that the place be 
 decently paved, where the Communion table shall stand, out 
 of the time of receiving of the holy Communion." Order, 
 Oct. 10, 3 Eliz. So that out of Communion time the table 
 is to stand altar-wise, as we, and only we do phrase it ; for 
 altar-wise is an idiom peculiar to us English, not known 
 abroad in foreign parts ; and they who can find popery in 
 that position, have better eyes than ordinary. Altars with 
 them do not observe one regular position ; some are placed 
 in the middle of the choir ; some at the upper part, end-ways 
 north and south ; and if eye-witnesses may be trusted, the 
 chief altar in St. Peter's church at Rome stands in the midst 
 of the chancel. "As for the priest standing at the north side 
 of the table, this seemeth to avoid the fashion of the priest's 
 standing with his face towards the east, as is the popish prac- 
 tice." So the MS. collections of a learned man. 
 E Shall say the Lord's Prayer.] The Lord's Prayer hath 
 been ever since Christianity a considerable portion of the 
 Communion Service, and instituted so to be by Christ Him- 
 self, if credit may be given to St. Jerome^. Docuit apostolos 
 ut quotidie in corporis illius sacrificio credentes audeant loqui, 
 Pater Noster, ^c. i. e. " Christ taught His Apostles the bold- 
 ness to address themselves to God in His own words in the 
 daily sacrifice of His body." The like is affirmed by St. Au- 
 gustinei, epist. 59; and Gregory, lib. vii. epist. 63."^ 
 
 P Adv. Pelag., lib. iii. "^ [Lib. ix. Ep. 12. ed, Ben.] 
 
 1 [149. ord. nov. Serm. 227.] 
 
24G 
 
 THE OHDEll rOR THE ADMINISTRATION 
 
 CHAP. Then shall the priest rehearse the Ten Commandments.] The F 
 
 '■ — recital of the Decalogue with the Pater Noster and Creed, were 
 
 enjoined by Henry VIII., and his son Edward in his first In- 167 
 junctions. But the rehearsal of them after this sort, that is, 
 before the epistle and gospel, and with these responses, was 
 not introduced until the second liturgy of Edward VI. An 
 order it is of as high prudence as can be devised in such a 
 Christian affair. Here is God speaking by the priest, another 
 Moses to the people : so it should be, " speak thou unto us 
 all that the Lord our God shall say unto thee, and we mil 
 hear thee," Deut. v. 27; he stands delivering God^s message 
 to us, while we lie prostrate in the lowest posture we can, 
 stricken down with terror at those dreadful laws, the viola- 
 tion of the least of which were enough in God's strict eye 
 eternally to condemn us. Laws which never any man with- 
 out God's preventing and assisting grace did or can observe, 
 and therefore we are directed by the Church to invoke God's 
 grace for our performance of His will ; to every precept we 
 are taught to apply St. Augustine's, da quodjubes, "grant me 
 to do what Thou commandest." The sum of this petitionary 
 response is derived from Deut. v. 29, " Oh that there were 
 such an heart in them that they would keep all My command- 
 ments." And as we crave such an heart from God, so we 
 implore His mercy for our violation of them. 
 
 Though true it is, the contriving of the decalogue into a 
 way so edifying towards piety, and making it parcel of God's 
 public worship, be a pecuUar of our Church, yet somewhat 
 not much unlike it is to be found in that manual of prayers, 
 composed by Gilbertus Cognatus'' for the private use of his 
 kinsman about the year 1553, whose words I shall here set 
 down. Having recited the decalogue, he then subjoineth. 
 Hie nos premit aterna mors, O Deus, hie fatemur Justum judi- 
 cium tuum, et commeritam nostrum condemnationem. Sed hie 
 misereat te nostri, O Jesu Christe, ne pereamus. Tu quoque, 
 Sancte Spiritus, inscribe hanc legem cordibus nostris, ut secun- 
 dum cam alacri animo ambulemus, teque revereamvs diebus vitm 
 nostra universis. Amen. " Here, O Lord, we be obnoxious to 
 eternal death. Here we can expect nothing but the most just 
 sentence to come upon us, and our deserved condemnation, 
 
 s Precum, p. 302. 
 
OF THE HOLY COMMUNION. 247 
 
 But here, O Jesu Christy have mercy upon us, lest we perish. CHAP. 
 
 And ThoUj O Holy Ghost, write this law in our hearts, we ' — 
 
 beseech Thee, that we may walk conformable to it, and that 
 we may reverence Thee all the days of our life. Amen." 
 
 G The priest shall read the epistle.'\ The epistle*, or as the 
 ancients sometimes called it, the apostle, was instituted to per- 
 sonate and represent the law preceding the gospel, and there- 
 fore, for the most part, is formed of such parcels of the Apostoli- 
 cal writings as are more eminent for moral instructions. 
 
 H Glory be to Thee, Lord.'] This doxology is omitted in 
 our reformed liturgy, not out of any particular disgust 
 against it, but because our Church was studious of reducing 
 her sacred rites to a less onerous model. Antiquity did own 
 it with an high regard, and it deserved no less", rov Bmkovov 
 dvoiyeiv /j,eXXovTO<i to tov evayyekiov TerpdOvpov, TrdvTe'i avTa> 
 aTevi^ofj^ev, rjcrv^iav Trapi-ypvre'i' koI r/viKa tov Bpof^ov t?)? dvay- 
 vaxreoi'i dp^TjTai evOeeo^ BiapicrTd/j,e6a iTrKpcovovvTef Ao^a aoi 
 Kvpie : i.e." the deacon going about to open the gospel, consist- 
 ing of four parts, we all fix our eyes upon him, as still as may be, 
 and when he begins to read the gospel (by declaring whence 
 it is taken) we presently aU rise up acclaiming, ' Glory be to 
 Thee, O Lord.^ " Alcuin'^ gives a satisfactory reason for it, 
 quasi dicat, quia verba salutem conferentia max audituri estis, 
 laudate Dominum cujus beneficio hanc gratiam percipere me- 
 ruistis : " because you expect to hear the words of the gos- 
 pel which brings salvation to all true believers, therefore 
 praise that God who hath graciously dispensed to you so 
 great a blessing." 
 I Standing up.] "Orav dvajivcoo'KOfievov § to evayyiXiov, 
 •7ravTe<i oi irpea^mepot, kol at Bid/covoi, koI ttS? 6 Xabv aTTjKe- 
 Twa-av fieTo, TroWrji; r]av)(l,a<}: "when the gospel is read, let all 
 presbyters, deacons, and all the people stand up with much 
 silence and attention," Clem. Const., lib. ii. cap. 57. So all 
 the word hiaviaTdfieOa, mentioned in the foregoing place of 
 
 t Ruperhis de Div. Officiis, lib, i. c. sedemus; cum autem sanctum evange- 
 
 32. [Epistola personam gerens legis Hum audimus, demissis reverenter as- 
 
 et prophetarum, precursionis debitum pectibus, sicut domino nostro assisti- 
 
 agit ofHcium ante Sanctum Christi mus.] 
 
 evangelium ; tantum distans ab eo " Chrysost. de Circo. [Append., 
 
 quantum servus a domino, preco a ju- viii. tom.] 
 
 dice, legatus ab eo qui misit eum. " De divinis Officiis. 
 Quapropter, cum legitur non injuria 
 
248 THE ORDER FOR THE ADMINISTRATION 
 
 CHAP. Chrysostom, imports a custom anciently observed with that 
 '- — punctual strictness as none of what quality soever was ex- 
 empted from it, as the same Father assures us'', avcvyivwaKo- 
 fjLevmv rSiv ar/Uov evayyeKuov, ovk ws erxrxe uKpocofieda, aX\ 
 lard/ieiioi, koI v^<f)0VTe<s 7rapaSe')(Ofievoi, to, -rrapar/yeK/JUiTa, &c. 
 Kol avTOi 6 TO SidBT]fj,a BaariXiKov -TrepiKeifievo^ uTTarai /j,£Ta 
 Trai/TO? <f)6^ov, Kal ovBe to ScdSrj/xa cruyxcopei Trepucelavai rr) 
 Ke^aXfj avTov, a\\' inroKVTrTet Std rbv tv tok dyioi,<; eva/yyeXioii 
 ofjLiKouvra 6eov, i. e. " while the holy gospel is reading, we do 
 not attend in a careless posture, but standing up with much 
 gravity, we so receive the message," &c. " yea, the greatest 
 potentate on earth stands up also with awful reverence, takes 
 not the Hberty to cover his head with his imperial diadem, 
 but in aU submissive manner behaves himself in the presence 
 of God, who speaks in those sacred gospels ;" standing is in 
 truth the most proper posture of attention, and if any part 
 of Scripture requireth attention, the gospel doth it in an 
 eminent degree, the reading whereof is t&v ovpavmv avoi^i<if, 
 "the setting of heaven gates wide open;" not with the 168 
 Psalmist, "for the King of Glory to enter in," but for the 
 " King of Glory to come forth." Nor shall it pass without 
 a note, that this passage of Chrysostom presents the emperor 
 himself, not only standing, but also standing bare at the 
 reading of the gospel, such honour was then deferred to those 
 evangelical tidings. But here it will be demanded, what 
 assurance I can give, that those early Christians did not 
 stand at all the rest of the service, kneeling time only ex- 
 cepted ; 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 African Church the fashion 
 was for the auditory to stand up while the lessons were read. 
 So St. Cyprian'^ represents AureHus and Celerinus, both 
 made readers, standing m loco altiore, " in a place of higher 
 advance," meaning the desk or pulpit, ab omnipopulo circum- 
 stante conspecti, " beheld of all the audience standing round 
 about them," which mode continued there even up to St. 
 Augustine's tirne^ who often mentions it ; ego sedens loquor, 
 vos stando laboratis : " I preach unto you sitting, you toU 
 
 » Chrysost. de Circo. ' Cypr. Epist, 34. 
 
 ' Chrysost. in Irai. Hem. 2. • Aug. Serm. 49. de diversis. 
 
VI. 
 
 OF THE HOLY COMMUNION. 249 
 
 yourselves in standing to hear me." Yet in another place "" he CHAP, 
 rather commendeth the sitting posture^ longe consultius in qui- ■ 
 busdam ecclesiis transmarinis, non solum antistites sedentes lo- 
 quuntur ad populum, sed ipsi etiam populo sedilia subjacent, ne 
 quisquam infirmior stando lassatus, a saluberrima inteniione 
 avertatur, aut etiam cogatur abscedere : " it is better ordered 
 in some beyond-sea churches, where not only the preachers sit 
 while they teach the people, but seats are also provided for the 
 audience, lest any through infirmity wearied with long Stand- 
 ing, should be either hindered from attention, or enforced to 
 depart the church." This custom indeed of standing seems a 
 peculiar of Africa, for other Churches used sitting. So St. Je- 
 rome ° gives the practice of the monks of his time, completis 
 orationibus, cunctisque residentibus, medius incipit disputare, 
 "prayers being ended, and all sitting down again, one from 
 amongst them begins to preach." And that this was the uni- 
 form practice 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, eTreira 
 dviard/jt,e6a Koivfi irdvre'i koX eiy^a'i Trefnrofiev : " after this we 
 rise up all together and send forth our prayers." So also that 
 known proclamation of the deacon, so frequent in St. Chrysos- 
 tom, a-rwfjisv KoXaig, " let us stand upright with all reverence," 
 when there was a transition from one part of divine service 
 to another ; now this rising up, and standing upright, must 
 necessarily infer that they sat before. So also, not to urge 
 the Clementine Constitutions^, St. Chrysostom is most ex- 
 press, speaking of the irreverence of some in holy assemblies *, 
 av MTTeiov 6 helva eivrrj "yeXws eiide(o<; iv rot? KadTjfievoK ylve- 
 TM : " if the preacher be somewhat more elegant than ordi- 
 nary, presently they who sit to hear them fall on laughing." 
 But what can be more either full or authentic than our Saviour's 
 practice in St. Luke ii. 46, whom His parents "found in the 
 temple sitting in the midst of the doctors, and hearing them." 
 K The Gospel being ended, shall be said the Creed.'] Having 
 had formerly occasion to speak of the Latin Creed, surnamed 
 the Apostles', we come now to that of the Greek Church, 
 
 '' Id. de Catechizand. Rudibus. ^ Apol. 2. 
 
 ' Ad Eustoch. de virginitate ser- ^ Lib. ii. c. 57. 
 
 vanda. ' In Hebr. Horn. 15. 
 
250 THE ORDER FOR THE ADMINISTRATION 
 
 CHAP, whereof this following is the most large, I say not the most 
 — — — ancient ; indeed by how much the more copious, so much the 
 less ancient : for the earhest Christian Church knew, I con- 
 ceive, no other creed, no other confession of faith, as antece- 
 dently necessary to baptism, for which and to which all rules 
 of faith were anciently made and appHed, than that of belief 
 in the Father, Son, and Holy Ghost, as was the direction of 
 our Sadour relating to baptism, which Justin Martyr « ex- 
 poundeth by els 6 twv anrdmaiv 6eo<; iv Harpi, Kal vlw koI 
 dyi(p irvevfiwri jv(Jopt^6/j,evo^ : " one God of the whole uni- 
 verse, under the notions of the Father, Son, and Holy 
 Ghost." Afterwards, as upstart heresies did administer occa- 
 sion, 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 169 
 Angels ; " His only Son, born of the Virgin Mary," in op- 
 position to Ebion and Cerinthus, who maintained He was 
 mere man, begat by Joseph ; " crucified, dead, and buried," 
 in opposition to Simon Magus, who denied Christ's humana- 
 tion, or incarnation, saying that all His conversation here 
 on earth was BoKijaei, " seemingly only," and not in verity : 
 for which reason Ignatius', who undertakes him and his 
 adherents, so often repeateth the word, aXr]6a)<;, as dXr]0w 
 €yein>i]dr], dXrjOia'i iaravpcoOT], dXjjOw'i ^yepOrj, "He was truly 
 bprn, truly crucified. He truly rose again." Further in- 
 stances might be produced were it necessary or advantageous 
 to my present purpose. Though the emergency of such hete- 
 rodox opinions occasioned the addition of such defensitives 
 against them, yet as learned Grotius hath well noted, aU 
 Churches did not observe a vocal uniformity, or bind 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 always suitable to the essential import, and 
 very often in the express words of elder precedents. Take the 
 most ancient of creeds extant, which the most ancient of 
 Churches, that of Jerusalem, is likeliest to aflford us ; take, I 
 
 8 Exposit. Fidei. >> Epiphan., hseres. 22. ' Epist. ad Tral. 
 
OF THE HOLY COMMUNION. 351 
 
 say, that creed, and compare it with those few monuments ^^;^:^'^- 
 
 we have of earlier times, and you will find very many parcels 
 
 thereof so near resembling, as may persuade 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. 
 
 UcaTevo} et? eva Oeov Ua- Eh 6eo<i Trarrjp iravTOKpd- 
 
 repa, wavTOKpaTopa iroirjTrjv rcop 6 TreTrotTy/co)? rov ovpavov, 
 
 ovpavov KOi 7779, oparSiVTe Kau Trjv <yr]v, Kai ra? 6aXd<T<7a<;, 
 
 Trdvrcov Koi dopaTwv. koX irdvTa rd ev avTolv. Ire- 
 
 njeus. 
 Tov eK Tov TTttTpo? jewrj- 'Acj) ov kol 6 vloii jey evvrjTat 
 
 Bevra -rrpo irdvTtov aldvcov. wpo Trdvrwv alwvwv. Justin 
 
 Mart. Exposit. Pid. 
 SapKcoOevra ex wvevfjbaro'i 'Ev crapKi jevofievo^ eK Ma- 
 dyiov, Kal Maplas TJ79 "Trap- pia<; koX €k 6eov. Ignat. Epist. 
 Oevov. ad Ephes. 
 
 Eh TO d'yiov TTvev/j.a, to Hvevfia a/^iov to Bid twv 
 
 XaXfjaav Sid tcov irpo^Tcov. '!rpo^r)Tuiv KeK7jpvKo<;. Irenseus. 
 
 Ei<; fiiav KadoXiKrjv IkkXt)- Movtjv eivai i^afiev Trjv dp- 
 
 aiav. ya'iav Kal Ka6o\iKrjv eKK\7]- 
 
 aiav. Clem. Alexandr. Strom., 
 lib. vii. 
 
 Nay, even those superstructures which were afterward 
 affixed to this creed by the councils of Nice and Constan- 
 tinople, have preserved the like regard to antiquitj^ whereof 
 some instances may be given ; as where Christ is rendered to 
 be ipw eK ^(BT09, "light of light," Justin Martyr'' hath the 
 very same expression, <«? ^w? e'/c cf)Ci)To<; eKXdfi^jrav : so where 
 He is said 6/Movaio^ Tm TruTpi, " consubstantial with His 
 Father," the same Justin to the same effect, eK t?}? oiKeia'; 
 ovaia^ 6 waTrjp tov viov dire'^evvricTev : so where the council of 
 Constantinople added concerning the Holy Ghost, to e'/c tov 
 'TraTpo'i eKiropevofievov, His procession from the Father, the 
 said Justin, eWt he 6 iraTrjp w^evryro'i, d^' ov Kal to Trvev^a 
 Trporikdev. 
 
 This creed, as Nicene, was contrived by the great exem- 
 plar of human frailty, Hosius, bishop of Corduba. It passed 
 
 ^ Expositio Fidei. 
 
253 THE ORDER FOR THE ADMINISTRATION 
 
 CHAP, the council's so great approbation, that TpuiKoa-uov SeKooicrit 
 
 '■ — e-jrurKOTrmv (7vva-)(6evTa)v eTrra fiovov hie(^d)V7jcrav^ , " there were 
 
 of three hundred and eighteen bishops there present but 
 seven that dissented." So inconsiderable then was the 
 Arian party, which, not long after, so ranted and domineered 170 
 as to compel this very Hosius to renounce his own confes- 
 sion, and infallibility itself (the Bishop of Rome) to fail, and 
 subscribe to their faith. The supplemental parcels which 
 relate to the Holy Ghost were added by the Constantino- 
 politan fathers, and some say, framed by Gregory Nyssen, 
 but I see no full evidence for it. As for the public use of 
 this creed, in the daily offices of the Church, Durandus", 
 Polydor Virgil, and some late authors, fixed the first original 
 upon Marcus and Damasus, bishops of Rome. But Walafri- 
 dus Strabo, who flourished 850, and therefore likelier to 
 know the truth than his juniors, delivereth no such thing, 
 referring us to the third council of Toledo", celebrated anno 
 589. And this council tells us whence she had it, decreeing, 
 ut per omnes Ecclesias Hispanice et^Gallicice, secundum fomiam 
 Orientalium Ecclesiarum Concilii Constantinopolitani Symbo- 
 lum recitetur, "that throughout all Churches of Spain and 
 Gallicia, according to the mode" (of whom, of the western ? 
 no, but) " of the eastern Churches, the Constantinopolitan 
 Creed should be rehearsed." Certainly had the use thereof 
 been in the Church of Rome at this time, the council would 
 not have rambled unto the east for a precedent. And con- 
 fessed it is by all Romanists generally, that from the Greeks 
 they had, not only the Creed itself, but also the first hint of 
 making it an auctory to the liturgy. If so, then it will be 
 taken tardi, to enter very late and very short of Damasus's 
 time. For Vossius" from Theodorus Lector proveth evidently 
 the Greeks themselves had it not very many years before 
 this council. "Macedonius, an orthodox patriarch of Con- 
 stantinople, being violently expelled by Anastasius the em- 
 peror to make way for Timotheus, an heretic of the Eutychian 
 sect : no sooner was Timotheus settled in his see, but pre- 
 sently, at the entreaty of his friends, he ordered that the 
 Constantinopolitan Creed should be said at every Church 
 
 ' Chrysost. de dicto Abraham! Horn. ° Cap. 2. 
 
 m De Beb. Ecoles., u. 22. o De Tribua Symb. iii. 19. 
 
OF THE HOLY COMMUNION. 353 
 
 meeting, or time of public prayer, to the discredit of Mace- chap. 
 donius, as if he were disaffected to it, whereas until that '■ — 
 
 time it was only rehearsed once a year, when the bishop 
 catechised on Maundy Thursday." Thus Theodoras P; and 
 this was about the year 511, which being the first hint we 
 have in all antiquity of this, or any other symbol, represented 
 as parcel of the public liturgy, we will give those ritualists 
 leave to say their pleasure, and we will have the like liberty 
 to think what we list. But though the Church primitive 
 was slow in employing it, as we now do, they having de- 
 signed it for other very religious intents ; yet can that be no 
 competent bar to us, but we may, both this and others, dis- 
 pose, as we do, to the best improvement of our faith, and 
 edification of the common interest of the Church. 
 L After the Creed, if there be no sermon.] In the primitive 
 service, no creed interposing, the sermon immediately fol- 
 lowed the gospel, and was an usual explication upon it, 
 whence I conceive the name postil is derived, quasi post ilia 
 evangelia, postil being nothing but a discourse upon, and 
 subsequent to, the gospel. These popular discourses had in 
 antiquity various appellations, in the earliest times irapaKkri- 
 crts was the most usual ; so XSjof irapaKXija-eoyi, " a word of 
 exhortation," Acts xiii. 14. So in Clemens's Constitutions, 
 6^9 m-apaKoXeiTcocrav ol Trpetr^VTepoi rov Xabv, " next let the 
 presbyters exhort the people j" then they called them ofiiXia^, 
 " homilies," then Xoyov^, " sermons." Among the Latins, 
 St. Cyprian especially, tractatus, " a tract," is most familiar ; 
 in Augustine and Ambrose, disputatio, " a disputation," fre- 
 quently occurreth, because therein they usually undertook 
 the confutation of either heathens, Jews, or heretics. Lastly, 
 sermo, a sermon, was then also in use. 
 
 Regularly, and of courses, the ancient form of ' bidding of 
 prayers' will here fall under cognizance, and the rather, 
 because something like it is established by the canons of our 
 Church. Its original extraction claiming precedency of con- 
 sideration, I shall begin with that. 
 
 The agenda of religion in our Church, before the Reforma- 
 
 171 tion, were performed, it is well known, in Latin, a language 
 
 very unedifying to a non-intelligent people. That so many, 
 
 P CoUectan., lib. ii. 
 
254 THE ORDER FOR THE ADMINISTRATION 
 
 CHAP. SO much interested and concerned in those sacred oflBces, 
 — — — should not he totally excluded as idle spectators or fit for no- 
 thing, but now and then to return an Amen to they knew not 
 what, this expedient was devised. The people were exhorted 
 to join in prayers, according to certain heads, dictated to 
 them by the minister in the English tongue, observing the 
 method and materials of the then prayer 'for all states,' so 
 that of all the service then used, this only could properly be 
 called common prayer, as being the only form wherein the 
 whole congregation did join in concert, and therefore the 
 title of it in the Injunctions of Edw. VI., anno 1547, is "The 
 form of bidding the Common Prayers." Now because it was 
 made by allocution, or speaking to the people, agreeing with 
 what the primitive Church called Trpocr^winjcrK, it was called 
 " bidding of prayers." Thus, in short, as to the ground of this 
 ancient form: will you now see the form itself? behold it here. 
 " After a laudable custom of our mother holy Church, ye 
 shall kneel down, moving your hearts unto Almighty God, 
 and making your special prayers for the three estates, con- 
 cerning all Christian people, i. e. for the spiritualty, the 
 temporalty, and the souls being in the pains of purgatory. 
 First, for our holy father the pope with all his cardinals ; for 
 all archbishops and bishops, and in special for my lord arch- 
 bishop of Canterbury, your metropoHtan, and also for my 
 lord bishop of this diocese ; and in general for all parsons, 
 vicars, and parish priests, having cure of souls, with the 
 ministers of Christ's Church, as well religious as not reli- 
 gious. Secondly, ye shall pray for the unity and peace of 
 all Christian realms, and especially for the noble realm of 
 England, for our sovereign lord the king, &c., and for all the 
 lords of the council, and all other of the nobility which dwell 
 in the countries, having protection and governance of the 
 same. That Almighty God may send them grace so to 
 govern and rule the land, that it may be pleasing unto 
 Almighty God, wealth and profit to the land, and salvation 
 to their souls. Also ye shall pray for all those that have 
 honoured the church with light, lamp, vestment, or bell, or 
 with any other ornaments, by which the service of Almighty 
 God is the better maintained and kept. Furthermore, ye 
 shall pray for all true travellers and tillers of the earth, that 
 
OF THE HOLY COMMUNION. 255 
 
 truly and duly do their duty to God and holy Church, as CHAP. 
 
 they be bound to do. Also ye shall pray for all manner of '- — • 
 
 fruits that be done upon the ground, or shall be, that Al- 
 mighty God of His great pity and mercy may send such 
 wedderings, that they may come to the sustenance of man. 
 Ye shall pray also for all those that be in debt or deadly sin, 
 that Almighty God may give them grace to come out thereof, 
 and the sooner by our prayer. Also ye shall pray for all 
 those that be sick or diseased, either in body or in soul, that 
 the Almighty would send them the thing that is most profit- 
 able, as well bodily as ghostly. Also ye shall pray for all 
 pilgrims and palmers that have taken the way to Rome, to 
 St. James of Jerusalem, or to any other place ; that Almighty 
 God may give them grace to go safe, and to come safe, and 
 give us grace to have part of their prayers, and they part of 
 ours. Also ye shall pray for the holy cross that is in posses- 
 sion and hands of unrightful people; that God Almighty 
 172 may send it into the hands of Christian people when it 
 pleaseth Him. Furthermore I commit unto your devout 
 prayers all women that be in our Lady's bonds ; that Al- 
 mighty God may send them grace, the child to receive the 
 Sacrament of baptism, and the mothers purification. Also 
 ye shall pray for the good man and woman that this day 
 giveth bread to make the holy loaf, and for all those that 
 first began it, and them that longest continue. For these 
 and for all true Christian people, every man and woman say 
 a Pater Noster and an Ave," &c. 
 
 After this foUoweth a prayer for all Christian souls, reck- 
 oning first archbishops and bishops, and especially bishops 
 of the diocese, then for all curates, &c., then for all kings 
 and queens, &c., then for all benefactors to the church, then 
 for the souls in purgatory, especially for the soul of N., 
 whose anniversary then is kept. 
 
 This was the form preceding the reformation of it, made 
 by King Henry VIII. : this king having once ejected the 
 pope's usurped authority, used all possible artifice to keep 
 possession of his new-gained power : that by the whole 
 clergy in convocation, that by act of parliament, he was re- 
 cognised'' supreme head of the Church of England, he thought 
 
 1 Chap. i. 
 
256 THE OUDEB, FOR THE ADMINISTRATION 
 
 CHAP, it not enough; but farther ordered "the pope's name to be 
 
 '— utterly rased out" — so are the words of the proclamation — 
 
 " of all prayers, orisons, rubrics, canons of Mass Books, and 
 all other books in the churches, and his memory never more 
 to be remembered, except to his contumely and reproach." 
 Accordingly, also, he caused this form to be amended, by 
 omitting the pope's name, with all his relations, by annexing 
 the title of " supreme head" to himself, and by contracting 
 it into a narrower model. But though this king corrected 
 so much as served his own turn, yet all the popery of this 
 form he did not reform, but left the prayer of the dead re- 
 maining. As for King Edward VI., the form enjoined by 
 him was the same precisely with that of Henry VIII. : that 
 of Queen Elizabeth varieth for the better from both these, 
 "praying for" being changed into "praising God for the 
 dead;" and with her form agreeth that in the fifty-fifth 
 canon of our Church, almost to a syllable. 
 
 " Before all sermons, lectures, and homilies, preachers and 
 ministers shall move the people to join with them in prayer 
 in this form, or to this effect, as briefly as conveniently they 
 may. ' Ye shall pray for Christ's holy Catholic Church, that 
 is, for the whole congregation of Christian people dispersed 
 throughout the whole world, and especially for the Churches 
 of England, Scotland, and Ireland. And herein I require 
 you most especially to pray for the king's most excellent 
 majesty our sovereign lord James, king of England, Scot- 
 land, Prance, and Ireland, defender of the faith, and supreme 
 governor in these his realms, and all other his dominions and 
 countries, over all persons in all causes, as well ecclesiastical 
 as temporal. Ye shall also pray for our gracious Queen Anne, 
 the noble Prince Charles, Frederick prince elector palatine, 
 and the lady Elizabeth his wife. Ye shall also pray for the 
 ministers of God's holy word and Sacraments, as well arch- 
 bishops and bishops, as other pastors and curates. Ye shall 
 also pray for the king's most honourable council, and for aU 
 the nobility and magistrates of this realm, that all and every of 
 these in their several callings may serve truly and painfully to 
 the glory of God, and the edifying and well-governing of His 
 people, remembering the account that they must make. Also 
 ye shall pray for the whole commons of this realm, that they 
 
OF THE HOLY COMMUNION. 257 
 
 may live in true faith and fear of God, in humble obedience CHAP. 
 
 to the king, and brotherly charity one to another. Finally, '■ — 
 
 let us praise God for all those which are departed out of this 
 hfe in the faith of Christ, and pray unto God that we may 
 17S have grace to direct our lives after their good example : that 
 this life ended, we may be made partakers with them of the 
 glorious resurrection in the life everlasting. Always conclud- 
 ing with the Lord^s Prayer.' " 
 
 Instead of the form of bidding of prayers set down above, 
 give me leave to commend unto you that which foUoweth, 
 being sent me by a learned friend from Cambridge, with his 
 scholar-like address which will spare me the pains of any 
 further preface. 
 
 "The Transcriber, to the perusers of the following 
 transcript. 
 
 " I think it may well be named Instructions for the Laity's 
 Devotions : but as I met with no rubric nor title in the copy, 
 so I couitt it modesty eVe^eti', and to refer myself to better 
 judgments. I found it written in a court hand, indifferently 
 fair and legible, though full of abbreviations. But because I 
 am not at all exercised in the calligraphy of that hand, I 
 have transcribed it in the same which I use in my private 
 studies, with a great exactness of letters and syllables, though 
 not of the character. Thus much I thought good to inti- 
 mate, that in a piece of this rarity, there might not be any 
 suspicion of a counterfeited record, or the faithfulness of the 
 transcriber be called in question. For indeed, as I cannot 
 but commend that pious design of the noble author in honour 
 of our famous, though now distracted. Church of England, 
 so I must needs glory that I am any ways instrumental to 
 the producing of that which may prove so serviceable, how- 
 ever of so great antiquity. In testimony of which, I desire 
 it may be lawful to' produce my own conjectures. I am con- 
 scious to how skilful hands this paper may come, and there- 
 fore the more willingly produce them ; since they may carry 
 a torch for those judicious eyes, whose honour will be 
 augmented by the discovery. They were wrote upon a spare 
 parchment before the Summa of Gulielmus de Pagula, extant 
 in the University library of Cambridge ; which notwithstand- 
 ing are not there so well known'by the author's name as by 
 
 l'estrange. s 
 
258 THE ORDER FOR THE ADMINISTRATION 
 
 CHAP, that of their title^ which is Dextrapars oculi sacerdotum et sinis- 
 
 '■ — ira. This I mentioned^ the rather because from hence some 
 
 small light may happily arise to' the true time of their original 
 antiquity. For since the fore-named author, both by the tes- 
 timony of reverend Bale^ in his Centuries, ^and the learned 
 Pits in his Catalogue of English Writers, is to be reckoned 
 in the thirteenth century after Christ, I see not how we can 
 with reason suppose this to be ancienter ; except we object 
 its transcription thither for an older copy. Somewhat in- 
 deed it may be, that in those days they had not parchment 
 so rife or cheap as paper now in ours, whereof they might 
 compose their Adversaria, but whatever their next reading 
 or more deliberate judgment proposed as worthy of notice- 337 
 taking, they commonly transcribed (if my observation fail not) 
 upon those parchments the bookbinders had bestowed upon 
 their books to defend them from the injury of the covers. 
 But this argument perchance is not so valid as that which 
 may foUow. "Wherefore I adjoined that Constitution which 
 bears the rubric of Diesfesti; since from that a greater light 
 may accrue to what bears the precedency. In that I find the 
 archbishop of Canterbury (who is otherwise nameless than by 
 his title in the instructions, for so I call them) to be chris- 
 tened Simon ; of which pranomen I find but four through 
 the whole catalogue of the prelates of that see, and aU of 
 them in the fourteenth century current, and, if I mistake 
 not, Vidthin the compass of fifty years; to wit, Mepeham, 
 Langham, Ishp, and Sudbury, who fell a sacrifice to that idol 
 of the clowns, as Walsingham calls him, Tyler. To this latter 
 I should rather ascribe both the Instructions and that Consti- 
 tution concerning holy-days ; though indeed I have no other 
 ground for the conjecture than my private fancy. But from 
 the same major a stronger consequence wiH follow if it be 
 backed with the testimony of that learned knight. Sir Henry 
 Spelman, in those tomes (for which whole Christendom stands 
 indebted to him as well as England) concerning the Enghsh 
 councils; and besides him you may, if you please, at leisure see 
 what William Lindwood will afford you to this purpose, both 
 
 ■ Both Bale and Pits say there was of the two was the author. [See Tan- 
 writ by G. Parker a book bearing that ner's Bibliotheca.] 
 title ; so that it seems not clear whether 
 
OF THE HOLY COMMUNION. 259 
 
 in tis collection and his comment of the provincial constitu- CHAP. 
 
 tion; neither of which I have at present by me, or the oppor- '■ — 
 
 tunity of inspection. It would be needless to tell you the In- 
 structions were calculated to serve indifferently for the whole 
 nation, but transcribed for the meridian of the Worcester 
 diocese, since it were but to forestal your observation, which, 
 that I prevent not, my former conscience checks me, and 
 makes me blush at this uncivil, though dutiful, information ; 
 which, as I cannot but account useless, when I consider your 
 own judgment, so it is but the pledge of my integrity and 
 readiness to serve both yourself and the public. 
 
 " Ye shulle stonde up & bydde your bedys in the worshepe 
 of our Lord Jhesu Christ, and His moder Saint Marye, and 
 of all the holy company of heaven, ye shulle also bydde for 
 the stat of holy Cherche, for the pope of Rome and his car- 
 dinalis ; for the patriarch of Jerusalem, for the Holy Lond, 
 and for the holy croys, that Jhesu Crist sendeth it out of 
 hedne* mennys honde into Cristinmennys bond. Ye shulle 
 bydde for the erchebyscop of Canturbury, for the byscop of 
 Worssetre our ghostly fader and all oder biscopis. Ye shall 
 bydde for abbotis, for prioris, for moonks, for chanouns, for 
 freris, for ancris, for heremytis, and for all religiouus. Ye 
 shulle bydde for all the prestys and cleerks that heerinne servit 
 and havyty servit. Ye shulle bydde for the pees of the lond, 
 that Jhesu Crist holdit that it is, and send it there it nys. 
 Ye shulle bydde for the king of Engeland, for the queue, 
 and for all here childryne, for the prince, for dukes, for 
 yerles, for baronnis, and for the knycts of this lond, and for 
 all her good consaile, and her tru servantis. Ye shulle bydde 
 for tham that the stat of holy Cherche and of this lond"^ 
 well mentanid. Ye shulle bydde for the wedering and the 
 cornis, and for the frutys that beet icast on herde and on 
 erthe growing, and for alle the trewe erthe tylyaris, that God 
 send swic wedering fro hevene to erthe that it be Him to 
 convening, and mankind to help of lif and sanation of howre 
 sawlys. Ye shulle bydde for the persown of this Cherche, 
 and for all his parischoners that ben heer, other elles war in 
 lond, other in water, that our Lord Jhesu Crist tham shilde 
 
 ' i. c. heathen. Transcriptoris con- ■■ Videtur deesse, ' be.' 
 
 jectanea. [note t to note n. p. 262.] 
 
 s 2 
 
260 THE ORDER FOH THE ADMINISTRATION 
 
 CHAP, and warde from alle misaventuris, and grant tham part of 
 
 alle the bedys and good dedys that me deed in. holy Churche. 
 Ye shulle bydde for them that in gwood wayes beet ywent, 338 
 other wendyt, other thenkit to wenthe heer sennys to bote, 
 that our Lord Jhesu Crist ward and shilde" from alle misa- 
 ventryes, and gront them so go on and comen that it be Hym 
 to worship and hamJ in remission of here sinnys, for tham and 
 for oos and alle Cristine folk. Pater noster. Deus miserea- 
 tur nostri, ^c. Kirie eleeson, Christe eleeson, Kirie eleeson. 
 Pater noster, ^ ne nos. Ostende nobis Domine m. ^ sal. Sacer- 
 dotes tui induantur justitia ^ Sancti tui. Domine salvumfac 
 regem 6f exaudi nos. Salvos fac servos. Saltmm fac per gra- 
 tiam Sancti Spiritus tuomnt^ populum, Sfc. Domine fiat pax 
 in vert, t.^ Domine exaudi orationem meam ^ clamorem. Do- 
 minus vobiscum. Oremus. Domine qui charitatis dona cordi- 
 bus fidelium infundis, da famulis ^ famulabus tuis pro guibus 
 tuam deprecamur clementiam, salutem mentis ^ corporis ut te 
 tota virtute diligant §• qucs tibiplacita sunt tot a dilectione per- 
 ficant, ^ pacem^ tuam nostris concede temporibus per Christum 
 Dominum nostrum. 
 
 " Tunc conversus ad populum dicat sacerdos, (sed quidam 
 dicunt sic hie, Dominus vobiscum.) Oremus. Ecclesue tii<B 
 gucBsumus Domine preces placatus admitte vt destituta adver- 
 sitatibus ^ erroribus universis secure tibi serviat libera. 
 
 " Omnipoiens sempiterne Deu^i qui fads mirabilia magna, pre- 
 tende super famulos tuos pontifices nostros ^ super cunctas 
 congregationes illis commissas spiriium gratia salutaris ^ ut 
 in veritate tibi complaceant 8f perpetuum eis rorem tuee benedic- 
 tionis infunde. Deus a quo sand a desideria ^ recta consilia 
 iusta sunt opera, da sei-vis tuis illam quam mundvs dare non 
 potest pacem, ut i^ corda nostra ^ corpora mandatis tuis dedita 
 ^ hostium sublata formidine tempora sint tua protectione tran- 
 quilla per Dominum nostrum Jesum Cristum. 
 
 " Also ye shulle bydde for the gwode man and the good 
 wife, that the charite hid brought to pay, and for tham that 
 it first vooden"^ and lengest holden. Ye shulle bydde for 
 tham that this Cherche honour with book, with bell, with 
 westiments, with twayte*, oder with lyght, oder with eny oder 
 
 " Deest'theni' ni fallor. '> Abundant in autographo. 
 
 y Forsan legendum ' having.' ' Fors ' vowen.' 
 
 ' Forte, ' tuum.' ^ QuEenam vox ista? 
 » Virtute tua, &c. 
 
OF THE HOLY COMMUNION. 261 
 
 ournaments to roof, oder to ground with londe, oder with chap. 
 
 rent wherethrough God and our Lady, and all halhen^ of '- — 
 
 hevene beth the fairer inservit her, oder elliswar. Ye shulle 
 bydd for all thilk that bet in good lyve that God therein 
 tham holde long, and for thilk that bet in evele lyve oder in 
 dedlicke senne ybond, that our Lord Jhesu Crist tham out- 
 bring and give tham sure*^ grace here har sennes bote. Ye 
 shulle bydde that for thilke that to God and holy Cherche 
 trouly tethegentha that God ham wite and warde fro alle mis- 
 auntre, and for alle thilk evil tethength that God ham give 
 grace of amendment that hij*" ne falle not into the grete sen- 
 tence. Ye shulle bydde for alle the seake of this parische that 
 our Lord hem give swic heele that it be ham to convenient, 
 and hem to help of body and of soul, for ham and for us and 
 for alle Cristmen and wymen ^owr charite^. Pater noster. 
 
 "Deinde vertat se sacerdos ^ dicat Psalmum Levavi oculos m. 
 Et ne nos. Salvos fac servos tuos ; ^ Mitte Domine auxUium. 
 Esto eis Domine turris. Domine exaudi Orat. Dominus vobiscum. 
 Oremus. Deus qui charitatis dona per gratiam Sancti Spiritus 
 tuorum cordibus fidelium infundis, da famulis ^ famulahus tuis 
 pro quibus tuam deprecaimir clemeniiam, salutem mentis ^ cor- 
 poris, ut te tota virtute diligant Sf qiUB tibi placita sunt tola 
 diledione perfici^. 
 
 "In lingua materna conversiis ad populum dicat. Ye shulle 
 kneelen down and bydde for fader sowl, for moder sawle, for 
 God-fader sawle, for God-moder sawle, for children sawles, and 
 for alle the sawlys of our bredryn and soosters sawles, and alle 
 the sawles that we bet in dette for the bydde for, and for all 
 the sawles that beet in purgatory, that God ham brenge the 
 radyr out of har peynys there the byseechying of our bone. 
 339 Ye shulle bydde for alle the sawlys hwos bonys rest in this 
 place, oder eny oder holy place, for alle sawlys hwos men- 
 dedays' beet yholde in this Cherch, oder eny oder by the 
 year. 
 
 " Deinde revertat se 6f dicat Psalmum. De profundis. Kyrie 
 eleeson, Christe eleeson, Kyrie Eleeson. Pater noster. Et ne 
 nos. Requiem eternam. A porta inferni. Credo videre. 
 Dominus vobiscum. Oremus. 
 
 ^ Holies, i. e. saints. ' Fors. Pour cliarite, Pater Noster. 
 
 ' Swic. i. e. such. ' Ofyour charity a Pater Noster.' 
 !>' Tithenth. '' Leg. 'perficiaiit.' 
 
 ^ They. ' Maundy-dayes. 
 
262 THE ORDER FOR THE ADMINISTRATION 
 
 CHAP. "Absolve quesumus Domine animas famulorum famularumque 
 
 : — tuarum fratrum nostrorum sororum parochianorum 8f omnium 
 
 fidelium defunctorum ab omni vinculo delictorum ut in remr- 
 rexionis gloria inter sanctos 8f electos tuos resuscitari respirent. 
 2. Misere^' quesumus Domine animahus famulorum famularum- 
 que tuarum pro quibus siipplicandi debitores sumus et animabus 
 omnium parentum nostrorum ac henefactorum ut pro beneficiis 
 que nobis largiti sunt in terris, prtemia eterna consequantur in 
 ccbUs. Fidelium Deus omnium pe?-'^ benedicite Dominus Deus 
 nos custodial ^ ab omni malo defendat ^ ad vitam eternam 
 perducat. Amen. 
 
 "Diesfesti". 
 
 " Cum secundum sacros canones tempora feriandi in missis 
 sunt laicis intimanda venerabilis in Christo Pater et Dominus 
 Simon Dei gratia Cant, archiepiscopus de fratrum suorum 
 Cant. Ecclesim suffraganeorum dies festos quibus ad univer- 
 sis popularium operibus ^ rei publico, utilitatihus, per suam 
 Cant, provinciam abstinendum fuerit nobis per suos literas 
 patentes publicandi distinctius injungendo mandavit. In primis 
 videlicet sacrum diem dominicum ab hora diei Sabbati vesper- 
 tina incoandum, non ante ipsam horam preveniendo,ne JudaiccB 
 professionis participes videamur, quod in festis suas vigilias 
 habentibus observetur. Item festa Nativitatis Domini, Sancti 
 Stephani, S. Johannis Evangelistw, Innocentium, Thomce Mar, 
 Circumcisionis, Epiphanite, Purificationis S. Maries, S. Ma- 
 thi(B Apostoli, Annunciationis S. Marice, Parasceves Pas- 
 chatis cum tribus diebus sequentibus, S. Marci Evangelists, 
 Apostolorum Philippi ^ Jacobi, Inventionis S. Crucis, Ascen- 
 sionis, Pentecost cum tribus diebus sequentibus, Corpus Christi, 
 Augustini Anglorum Apostoli, Nativitatis S. Johannis Baptistcs, 
 Apostolorum Petri et Pauli, Translationis Thomce Mar. S. 
 Maria Magdalena, S. Jacobi, Assumptionis S. Marice, S. 
 Laurentii, S. Bartholomei, Nativitatis S. Marice, Exaltationis 
 S. Crucis, Mathei Apostoli, Michaelis Archangeli, Luca 
 Evangelistce, Simeonis ^ Jud^, Omnium Sanctorum, Andres, 
 Nicholai, Conceptionis S. Maria, S. Thomm Apostoli, Dedi- 
 cationis EcclesicE ^ Sanctorum quorum honori parochiales Ec- 
 clesicB dedicantur." 
 
 " Leg. ' Miserere.' " Locus corriiptus. ° A rubric. 
 
OF THE HOLY COMMUNION. 263 
 
 Having beheld the reformation of the form, it will not be chap. 
 
 amiss to look into the practice. This upon my best inquiry '■ — 
 
 all along the days of Edward VI. and Queen Elizabeth, is 
 exhibited by only six authors. Two archbishops, Parker and 
 Sands ; four bishops, Gardner, Latimer, Jewel, and Andrewes. 
 In all these I observe it interveneth betwixt the text de- 
 livered and the sermon. Archbishop Parker only excepted, 
 who concludeth his sermon with it. I observe also in them 
 all, that it is terminated in the Lord's Prayer or Pater Noster, 
 for which reason it was styled Bidding of Beads, beads and 
 pater nosters being then relatives. Lastly, I observe in 
 every of them some variation, more or less, as occasion is 
 administered, not only from the precise words, but even con- 
 tents of this form. And from hence I infer that the In- 
 junctions both of Edward VI. and Queen Elizabeth, being 
 framed before any reformed liturgy was by law established, 
 did not bind preachers so strictly to the precise words of that 
 form when the service was rendered in English, as when in 
 Latin, for it is not presumable those eminent men would 
 have assumed such a liberty to vary the expression and 
 enlarge in some other matters, had not they understood 
 the Church's dispensation therein. But there were after- 
 ward some overforward to abuse this liberty, and minding the 
 interest of their own principles, took the boldness to omit 
 the main " who could be content to pray for King James of 
 England, France, and Ireland, defender of the faith, but as 
 for supreme governor in all causes and over all persons (as 
 well ecclesiastical as civil) they passed that over in silenceP," 
 as that very king hath it, who thereupon reinforced the form 
 by the canon afore specified. As for the late practical change 
 of exhortation " let us pray," into invocation, " we pray," 
 in my weak apprehension it is but the very same in eflfect 
 and operation, and neither to be justly quarrelled at, es- 
 pecially when the Lord's Prayer (which /ce^aXattoSw?, sum- 
 marily comprehendeth all we can ask) is the close to both. 
 
 Having discoursed the practice of our Church, it will not 
 be amiss to examine that of the primitive Church, and the 
 rather because many have been of that opinion, that no 
 prayer before the sermon was used in those times. Counter 
 
 p Conference at Hampton Court, 2nd day. 
 
264 THE OKDIIR FOR THE ADMINISTRATION 
 
 CHAP, to which, several authorities may be opposedi; tI yevotr av 
 o(f)e\oi 6/ji,t\,ia<;, orav evxh f^V V crvve^evyfievr] ; irporepov evxv 
 
 KoX TOTE X0709: "what good can a sermon do which is not ac- 
 companied with prayer? the prayer first, and then the ser- 
 mon," so Chrysostom ; Augustine not unlike, who thinks it 
 fit, ut pastor orando pro se, ac pro illis quos est allocuturus, sit 
 orator, antequam dictor ; " that the preacher praying for him- 
 self 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 eighth chapter, lib. i., in these words : preces 
 ad Deum concioni semper antecessisse, " that prayers to God 
 always preceded the sermon ;" and ends that chapter with St. 
 Ambrose's formula, Obsecro Domino et suppliciter rogo, S^c, 
 " Give unto me, O Lord, I humbly pray and beseech Thee, 
 sober knowledge which may edify ; 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 persuade the good still to im- 
 prove, and with the power of Thy word and mine own exam- 
 ple recal such as go astray to the rule of Thy uprightness. 
 Let the words which Thou shalt grant unto Thy servant be 
 as sharp arrows and burning darts, which may penetrate and 
 inflame the hearts of the hearers with the fear and love of 
 Thee." So the Ambrosian office in Ferrarius. And as the 
 preacher invocated God's blessing upon the word he was to 
 deliver, so did the people also for him who was to instruct 174 
 them, which Mr. Thorndike conceives to be intended in that 
 form of the people's re-saluting the priest, " and with thy 
 spirit," which was used also at his going up into the pulpit. 
 Whether 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 BeTjdSfiev inrep tov eVto-KOTrow 'iva 
 opOoTOfifi TOV \6yov T^? akrjdeia'}^ : "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 practice in 
 our Church before the Reformation to have been spoken to 
 
 1 De iiicomprehensibili Dei natura. " De Prophet. Obsciir. Horn, ii. 
 
 iii. De Doctrina Christiana. 
 
OF THE HOLY COMMUNION, 265 
 
 the preacher, about to ascend the pulpit: "the Lord be in CHAP. 
 
 your heart, and in your mind, and mouth, to pronounce and '■ — 
 
 shew forth His most blessed gospel." 
 
 In the Apostolical age the extraordinary effluvium and 
 outgoing of God's 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 prophesy one by one, that all may learn and all 
 may exhort." Nor was this custom peculiar only to the 
 Apostolic Church, but derived lower to succeeding times. So 
 Clemens in his Constitutions, irapaKcCkevrdKrav ol irpea^inepoi 
 Tov Xaov, 6 Kadeh avrav, aWa fir) awavre^, koX TeXevTalo<i 
 irdvTcov 6 67r«r«o7ro9 : " 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 
 practice is observed by others. To this custom perhaps the 
 fathers of the council of Laodicea had an eye, when they 
 spake of homilies, of bishops in the plural number, fiera ra? 
 ofiiXia'! i-jncrKoiTwv, whereof anon. 
 
 As for the materials of the primitive homilies, it is rare to 
 find any thing polemic in them, and where it occurreth, the 
 controversy is about matters fundamental : faith and the 
 principles of a holy life are the main they inculcate, declin- 
 ing nice, thorny, and unedifying 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 pre- 
 sume to preach in any popular auditory, the deep points of 
 predestination, election, reprobation, or of the universality, 
 efficacy, resistibility or irresistibility of God's grace, but rather 
 leave those themes to be handled by learned men, and that 
 modestly and moderately by use and application rather than 
 by way of positive doctrine, as being fitter for schools and 
 universities than for simple auditories'." 
 M After the sermon.] Between the sermon and the offertory 
 
 ^ King James's directions. 
 
266 THE ORDER FOR THE ADMINISTRATION 
 
 CHAP, 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 council of Laodicea', I shall first give you the canon 
 itself entire, and then parcel it out into considerations apart ; 
 the canon is this : irepl tov Selv ISia Trp&Tov /jLera Ta<! ofiiXuK; 
 r&v hruTKOTTwv, koX tS>v KWT7]j(pviieva3v evyrfv iircTeXeiadai, /cal 
 ixera to i^eXdeiv tov's Karrp^ov/Mivov;, tSv iv fieravoiq rrjp evyrjv 
 yiveadac, koI tovtcov irpocreXOovrcov viro xeipa, koX vTro^coprjadv- 
 Tmv, oCto)? to.^ ev)(a<i twv tticttcov yivetrOai rpecf iilav p,ev, rrjv 
 Trpctyrrjv, Bia (tmutt^?, ttjv Se BevTepav koX Tpvrrjv Sia 7rpocr<f)eov^ 
 O-60J? wXrjpova-Bai, elff ovT<o<i rrjv elpjjvrjv SiSoaOai, xal oinco Trjv 
 ar/iav Trpoatpopav eTTiTeXeiadai: 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 vrhen the cate- 
 chumens are departed, then the prayer for the penitents 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 kiss of peace to be 
 given, and so the holy oblation to succeed." 
 
 In these words I observe, first, that these prayers were to 175 
 be IBla, " apartj" and every one by itself ; 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 /^jyTt? tmv amiaTmi, 
 pjryTL'i tSiv aKpocofiivcov, i. e. " away infidels, away hearers :" 
 Koi rja-u^lwi yevofievr]'; XeyereB, eii^aaOe ol KaTr/'^pv/jLevot, i. e. 
 " then silence being made, let him say. Pray ye catechu- 
 mens ;" 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 first council of Nice and the 
 fourth of Carthage. What is intended by this ev%v ^aTi?- 
 ■Xov/jLevav, whether the prayer of the catechumens for them- 
 selves, or that of the faithful for them, I am not able to de- 
 termine. But assiu'edly both they had, and if not the very 
 
 ' Can. 19. « L. S. c. 5 and 6. 
 
OF THE HOLY COMMUNION. 267 
 
 same here intended, yet of near alliance to it. as is to be chap, 
 
 • VT 
 
 found in Chrysostom's second of his seven genuine homilies ^— 
 
 (for the rest are mere impostures) upon the second to the 
 Corinthians. And these prayers of St. Chrysostom agree 
 almost word for word with the form mentioned in Clemens's 
 Constitutions, which excellent piece, 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 
 containeth many considerable monuments of the most ancient 
 customs, and that the genuine part of it may worthily derive 
 itself from the first three centuries after Christ. The prayers 
 cited in Chrysostom are to this effect : 'O Siiikovo^ Xeyei, 
 St&/ji,€v KaXw' vTrep rcav Karq-yovfjukvoiv i/crevco^ Be7)6wfiev iva 
 6 •n-aveh&fjjjbwv km, olKTipfimv 6eo<;, Sec. : i. e. " The deacon 
 pronounceth. Let us stand up with reverence, let us pray 
 earnestly for the catechumens. That the most merciful God 
 would hear their prayers, would open the eyes of their hearts 
 that they may hear such things as the eye never saw, the ear 
 never heard, nor can it enter into the heart of man to con- 
 ceive. That He would instil into them the word of truth, 
 would sow His fear in them, and establish His faith in their 
 minds. That He would reveal unto them the gospel of righte- 
 ousness, and give them a mind divinely inspired, a prudent 
 understanding, and a virtuous conversation, always to mind, 
 always to regard what belongs to Him, and to meditate upon 
 His law day and night. Let us pray yet more ardently for 
 them. That God would deliver them from whatsoever is vile or 
 inconvenient, from all diabolical works, and the circumven- 
 tions of the adversary. That He would at length in due time 
 bring them to the laver of regeneration, and remission of 
 sins. That He would all along their whole lives, bless their 
 goings out and comings in, their houses, and families. That 
 He would add increase to them, and instruct them until they 
 come to a perfect stature of wisdom. And that He would 
 direct all their purposes to their own benefit." This said, 
 the deacon commands them to rise, having laid prostrate all 
 along before, and bids them also to pray for themselves, he 
 dictating to them thus : " Pray to God ye catechumens, for 
 His Angel of peace, that all your purposes may have a peace- 
 
268 THE ordeh for the administration 
 
 CHAP, able effect, that this day and all the rest of your lives may 
 '■ — end in peace ; pray especially, which is profitable and becom- 
 ing, and the chief of all blessings, that you may be made 
 perfect Christians, and so commend yourselves to the ever- 
 lasting God, and Jesus Christ." After this they are com- 
 manded to bow down their heads, to receive the blessing, all 
 the congregation crying aloud, Amen. These prayers, being 
 so declarative of the ancient forms in this particular, I could 
 not well contract into fewer words without prejudice to my 
 present purpose. 
 
 Thirdly, from this canon (for to that I must return)vl fur- 
 ther collect, that these catechumens, their prayers and bless- 
 ings once past, were to depart the assembly. But did the 
 Communion service commence upon their despatch ? This 176 
 canon says clearly, no, for fiera to e^eKdelv Tov<i KaTryxpviJukv- 
 0U9, "after they were sent away," the penitents' turn was 
 next, and so the Communion service not to begin until they 
 were dismissed also, wherein there is an evident diversity be- 
 tween the Greek Church, as it was now, and as it was in 
 Gregory Neocsesariensis's time, as shall be demonstrated 
 when I come to the office of Commination. But a far greater 
 between it and the Latin. For with these two mentioned 
 here, I observe no less than three dismissions in the Greek 
 Church before the celebration of the Eucharist, whereas the 
 Latins had but one. The first was, as I cited out of Clemens, 
 that of the infidels and hearers, and I conceive it was conse- 
 quent to their exclusion, what Chrysostom'' tells us of the 
 deacon thundering out eTriryivcoaKere aWri\ov<;, i. e. "look 
 well to yourselves," firjri^ twv aWocpvXMV avaiikfincrai, " lest 
 any infidels, Jews, or strangers to your religion, be among 
 you." Now catechumens were not properly either hearers or 
 infidels ; not hearers, as shall be demonstrated afterwards ; 
 not infidels, because they were catechised and instructed in 
 the principles of the true religion, and so were moving to- 
 wards Christianity : upon which very account, in the Latin 
 service, they were considered single and apart from infidels. 
 For infidels God was invocated ut eos convertat ad fidem^, "for 
 their conversion ;" for catechumens, ut eis desiderium regene- 
 rationis iiispiret, " that He would inspire them with a desire 
 
 • Chrysost. advers. Jud. J- Augiistin. Epist. Vitali. 107. 
 
or THE HOLY COMMUNION. 269 
 
 of baptism." The second dismission was this of catechu- CHAP. 
 
 mens. The third that of the penitents, and at their sending ' — 
 
 away, I conceive, it was that the deacon usually cried out, 
 TO ayua TOi? dyioi<!'', " holy things for holy persons." Pro- 
 bable also it is, that the energumeni, persons distracted, or 
 possessed with unclean spirits, had their mittimus with these 
 penitents. Learned Mr. Thorndike" seems to add another 
 dismission, viz. of such "believers as were present at the 
 prayers of the congregation for all states, and did not intend 
 to communicate." This he inferreth out of a passage of the 
 Constitutions, the words these, ol rrjv 'rrpayrrjv evxv^ ev^6/i,evoi, 
 ■jrpoekOere, "you that pray the first prayer depart." But 
 TrpdyrT] evxv, " the first prayer," cannot in that place signify 
 that for all states. For in that very chapter after these 
 words, follow the ancient order of the Communion service, 
 and towards the latter end of it, the prayer for all states, so 
 that this dismission must be despatched before the prayer for 
 all states. Yet true it is according to the primitive rules, no 
 man of the faithful people might stay behind and not com- 
 municate upon pain of excommunication, Traz/ra? tov<; elcriov- 
 rai; iricTToix;, fir] nrapajxivovrw; 8e rfi 'npoaevyr) Kai rfj dyia /le- 
 TaXijyjrei, d'^opi^ea-Oai y(prj, saith the Apostolical canon. " Let 
 every faithful man that comes into the Church and continu- 
 eth not in prayer and participation of the blessed mysteries, 
 be excommunicated." And to the same effect is the second 
 canon of the council of Antioch. This notwithstanding, for 
 matter of fact, clear it is, all did not conform, St. Chrysos- 
 tom*" reproving some upon that very score ttcS? e/ieivw;, koX 
 ov yLtere^et? t?}? rpaireljrj'; : "why stayest thou behind, and dost 
 not communicate ?" But as for persons who were in crvaTo,- 
 crei, and serving out the last years of their ecclesiastical cen- 
 sure, these were permitted to remain with the faithful, as 
 shall be made evident when I come to discourse of them in 
 the Commination office. 
 
 Now (that I may declare the difference I mentioned be- 
 fore) for these three dismissions, the Latin Church had only 
 one, called missa catechumenorum, " the dismission of the 
 catechumens," not because she had not those several sorts of 
 
 '■ Chrysost. in Hebr. xvii. semb., p. 340. 
 
 ° The Service of God at Relig. As- " [Horn. iii. in Eph. i.] 
 
270 THE ORDER TOR THE ADMINISTRATION 
 
 CHAP, hearers^ penitents, and energutnens : but because the cate- 
 '■ — chumens were far more numerousj and so their dismission 
 
 gave denomination to all. 
 
 Fourthly, it is to be noted that of these prayers, the first 
 was Sia a-uoTTrj^, " silently," the other two hia irpoa^wvrjaeai'i, 
 " by allocution :" that which was Sta auoTTr}^, was performed 
 either fivarri.Kw, as they usually called it, " in a lower voice," 
 or by the faithful praying to themselves, and so Clemens 
 gives the rule for this very prayer. The hearers and unbe- 
 lievers being sent away, koI r)aiij(jM'} yevofievr}'; XejeTco' ev^aaOe 177 
 01 KaTi]j(ov/ji,evot, xai •7rdvTe<; ol Trtarol Kara Btdvoiav vtrlp avrwv 
 irpo(Tex/)(k<y6mcrav, Xeyovres, Kvpie iXeTjaov : " and silence being 
 made, let the deacon say. Pray ye catechumens, and let all 
 the faithful pray mentally for them thus. Lord have mercy." 
 As for ■7rpotT<})a>vija-K, or " allocution," it must be understood, 
 that anciently that part of the service which was most pro- 
 perly common prayer, was peculiarly assigned to the deacon 
 to dictate, communis oratio voce diaconi indicitur'^, " common 
 prayer is dictated by the mouth of the deacon :" e/e tov afi- 
 yStow?, " out of the pulpit," or e^' vyfrTJXov rcvof, standing 
 upon some advanced place, (as the Constitutions have it,) his 
 manner was not only to instruct the people what they were 
 to do upon religious occasions, as when to attend, when to 
 pray, when to bow their heads to the benediction, when to 
 stand upright, when and who to depart, but also to call upon 
 them to pray in such manner and form as he dictated to 
 them, as is evident by that prayer for the catechumens lately 
 cited out of St. Chrysostom, where the deacon aU along pre- 
 miseth every particular of that prayer. 
 
 The first thing observable from the canon is, the kiss of 
 peace, for that is meant by the word elprjvrf, whereof before. 
 
 The last is, ar^ia 7rpoa<f>opd, i. e. "the second oblation," 
 which is the next thing ofiereth itself in our service, and is 
 called the offertory. 
 
 The offertory.] The whole action of the sacred Commu- n 
 nion is elemented of nothing but sacrifices and oblations. So 
 in our Church, so in the Apostolic, which should be the grand 
 exemplar to all ; and though our Church varieth somewhat in 
 the mode, from the first original, yet in the substance her 
 
 " Aug. Epist. Januario 119. [Iv. c. 34.] 
 
OF THE HOLY COMMUNION. 371 
 
 practice is conformaWe. These sacrifices and oblations we CHAP. 
 
 VI 
 
 may cast into four partitions, and find them all in the pri- '■ — 
 
 mitive, and in our service. I shall name them all, but insist 
 only upon the first, as incident to my present purpose. The 
 first is the bringing of our gifts to the Altar, that is, the 
 species and elements of the sacred symbols, and withal some 
 overplus, according to our abilities, for relief of the poor. 
 And this eleemosynary offering is a sacrifice, so called, Phil, 
 iv. 18, and Heb. xiii. 16, and declared to be "well pleasing 
 to God ;" pleasing to God, though extended to the poor : 
 these have a warrant of attorney from God Himself to receive i Cor. I6.2. 
 our alms. " He that hath pity on the poor, lendeth to the 
 Lord," Prov. xix. 17. So that when we come together to 
 break bread, in the Scripture notion, that is, to communi- 
 cate, we must break it to the hungry, to God Himself in his 
 poor members, as ever we expect a share in that last Venite, 
 " Come ye blessed," &c. These acts of mercy being only set 
 down as the reason of that Venite, " Come ye blessed," &c., 
 "for I was an hungry, and ye gave Me to eat," &c. Matt. 
 XXV. 35. 
 
 The second sacrifice is the consecration of the elements, 
 and presenting them up to God by the prayers of the minister 
 and congregation, whereby they become that Sacrament for 
 which they are set apart and deputed. 
 
 The third is the sacrifice of praises and prayers unto God, 
 which are styled sacrifices, Ps. 1. 23, and cxli. 2, Heb. v. 7, 
 and xiii. 15. 
 
 The fourth is the oblation of ourselves, of our souls and 
 bodies, dvuiav t/Siaav, " a living, holy, and reasonable sacri- 
 fice," Rom. xii. I. Now to restrain my discourse, as I pro- 
 mised, to the sacrifice of alms-deeds, it will be necessary to 
 take notice of the Apostolic and primitive practice in this con- 
 cernment, and thereby to observe the agreeableness of our own 
 rule with it. First then, we are not ignorant, I hope, that the 
 Apostolic custom of communicating was at their agape's and 
 love-feasts. These feasts were a joint and hberal collation of 
 all the assembly, every man contributing oTt av evoh&rai,, " as 
 God hath blessed him," the rich for the poor. Out of the 
 offerings brought, so much as was thought convenient for the 
 Sacrament was taken by the party who officiated, and the 
 
272 THE ORDER TOR THE ADMINISTRATION 
 
 CHAP, remains were deputed both for the refreshment of the con-i78 
 
 - gregation, and also for relief of the poor : and these obla- 
 tions were by the Apostle's constitution to be set apart, KaTa 
 IJ-iav a-alS^aToiv, "every Lord's day." Of these feasts St. 
 Jude in his epistle makes mention, speaking of spots in the 
 Christian love-feasts, and not long after him, Ignatius*, om 
 i^ov icTTiv %(i>/3i? roxT hruTKOTTOv ar/anvr\v nroieiv: "it is not 
 suffered to celebrate the agape without leave from the 
 bishop." Of the mode Tertullian* is most express, modicam 
 unusquisque siipem menstrua die, vel cum velit, et si modo 
 possit, apponit. Hcec quasi deposita pietatis sunt : inde non 
 epulis, nee potaculis, nee ingratis voratrinis dispensatur, sed 
 egenis alendis humandisque, et pueris puellisque re ac parenti- 
 bus destitutis, atateque domitis senibus, item naufragis, et si 
 qui in metallis, et si qui in insulis vel in custodiis duntaxat ex 
 causa Dei, fiunt : " some little modicum or portion of contri- 
 bution, every man once a month or oftener, if he can, and 
 will, layeth aside for this purpose. These collations are the 
 pledges of piety : nor are they disposed to the satisfying of 
 our gluttonous appetites, but for the relief or burial of the 
 poor or orphans, or aged or shipwrecked persons, or for the 
 maintenance of such as suffer imprisonment or exile for the 
 cause of Christ." But abuses of excess having crept into 
 these feasts, the junketings, comessations, and mealing 
 together were soon laid aside ; and where they were so, 
 though the Sacrament had nothing but of religious import, 
 yet the eleemosynary oblations still continued. For Justin 
 Martyr', rendering the practice of his time, tells us, oi eviro- 
 povvre's Koi ^ovKo/Mevoi Kara Trpoalpeaiv 'eKa<TTO<s Trjv eavrov o 
 ^ovXerat SlSacrf Kal to crvWeyofievov wapa ra> -rrpoecrTaiTi, amo- 
 TideraL, koI avroi iircKovpel 6p(j}avoi<;, Kal yrjpai';, Kal rot? oia 
 votTov fj 8ta a)0\.r)v alTiav \ei,7rofi6vot<;, Kal rot? iv Bia/wK ovffi, 
 Kal TOK 7rapeTriBi]p,ot<; ovai t,evoi<; : " they that are well to 
 pass, if they are so disposed, every man as he pleaseth, of- 
 fereth somewhat of that he hath ; and this collection is de- 
 posited with the chief president, who therewith relieveth 
 orphans, widows, such as are sick, or in want upon the like 
 cause, such also as are in prison, or travellers which come 
 from far countries :" and to this usage I conceive Clemens 
 
 '' Epist. ad Smyrnasos. ' Apologet. c. 39. ' Apologet 2. 
 
OF THE HOLY COMMUNION. 
 
 273 
 
 Alexandrinuss had an eye, where he said many resorted to ^^^^• 
 
 hear the word of God, KOiV(oviKov<i twv iTnTTjSelcov ij,ad6vTe<; ■ — ■ 
 
 Toy's Ka6(0(TuoiJbivov<i rat Xpiarai, "knowing that Christians 
 communicated to the needy things necessary." To the same 
 effect St. Cyprian'', "thou art rich and wealthy, and dost 
 thou believe thou canst rightly celebrate the Lord's Supper, 
 who dost not mind the poor man's box, who appearest in the 
 Lord's house empty, without the sacrifice of alms-deeds, nay, 
 who takest thy share of that sacrifice which the poor man 
 himself offered." Not to trouble you with multiplying more 
 authorities in so clear a matter, it may suffice once for all to 
 remind you, that upon this very account the sacred mysteries 
 gained in the primitive Church so frequently to be called ra 
 aji,a Ba>pa, "the sacred gifts," or "offerings." But though 
 alms-giving be a necessary duty, yet doth not God accept it 
 from all, but in these oblations He respects the men, not the 
 gifts; there are some Cains, of whose sacrifices He will none, 
 and therefore in the primitive Church, such persons as had 
 misdemeaned themselves, or scandalized religion, St. Cyprian' 
 positively orders, prohibeantur afferre, "let them be kept 
 back from offering;" so also for such as harboured malice 
 against their brethren, the council of Carthage'' ordained, 
 neque in sacrario, neque in Gazophylacio, recipiantur eorum 
 oblationes, " that their offerings should be accepted of, neither 
 at the Altar, nor in the Church treasury." Now although 
 the elements of bread and wine are provided by an establish- 
 ment of our Church, differing from the ancient custom, yet 
 can there be no reason shewed why we should proscribe and 
 cast away that most necessary sacrifice of alms ; which 
 though at first introduced as concomitant with the former, 
 yet hath sufficient interest in religion to entitle itself to a 
 place in the course of the grand sacrifice, and the Church 
 hath very fitly assigned it this place, as preambulatory to the 
 179 prayers ensuing, it being properly styled by St. Chrysostomi, 
 Tnepov Tri<; ev'^r]';, " the wing of prayer," upon which wing the 
 prayers of Cornelius ascended up into heaven. Acts x. 2. 
 As to the sentences of this offertory, they which differ in the 
 
 B Stromat, lib. i. " IV. Can. 93. 
 
 •' C vprian. de Opere et Eleeraosynis. ' Chrysost. de Jejun. 
 
 ' Cypr. Ep. ad Clerum. 16. 
 
 L'ESTRANfiE. T 
 
274 THE ORDER FOR THE ADMINISTRATION 
 
 CHAP. Scottish service from ours, are taken out of Bishop Andrewes' 
 
 notes upon the Book of Common Prayer. 
 
 Who ffoeth a warfare.] This with the four succeeding sen- o 
 tences, 7, S, 9, 10, have a peculiar reference to the ministry ; 
 by which plain it is that our Church intended a double 
 oflfering ; one eleemosynary alms, for the poor ; another ob- 
 latory, for the maintenance of the clergy. In the earliest 
 times of Christianity, such spontaneous oblations were the 
 only income of the Church, with no other alimony did the 
 ministry subsist. This collection was first weekly, 1 Cor. 
 xvi. 2 ; next, in flux of time, and in the African Church", 
 menstrua die, "once a month.'' The depository and trustee of 
 these offerings was, in chief, the bishop, who had t&v t^s 
 eKKXrjalai; TrpayfiaTcov e^ovaiav^, " the power over affairs of 
 the Church," to dispose them, fiera yva)/jLr](; tuv -Trpea-^vrepcov 
 i] Smkov&v, "with the consent of the presbyters and dea- 
 cons." The employment of these mensurna dwisiones" , or 
 "monthly dividends," was quadripartite. One portion to 
 the bishop, whence St. Cyprian speaketh often, de quantitate 
 sua propria, " of his own proper share." Another to the in- 
 ferior clergy, who, not the people who offered, as Mr. SeldenP 
 hath mistaken, were therefore called sportulantes fratres'^, 
 " brethren of the dole." The third was for sacred utensils, 
 and reparation of God's house. And the last for the relief of 
 the poor, strangers, prisoners, and the like, as hath been said 
 before. And though Christian princes restored, in after- 
 times, to God His own, and endowed the Church with tithes, 
 yet did not these oblations cease thereupon ; that had been 
 a favour with a mischief, these offerings advancing an eccle- 
 siastical intrade, far exceeding the decimal avails, as appear- 
 eth by St. Cyprian. No, all along, oblations, both spontaneous, 
 and such as custom hath established, continued together with 
 tithes, even unto our days, which some of the reverend 
 clergy find to be a woeful truth. Is it not so ? when, having 
 lost the benefit by a long disuse, they still groan under the 
 burden it hath laid upon them. For upon this very account, 
 consideration being anciently had to the great harvest such 
 
 »' TertuUian, ubi supra. ' Hist, of Tithes, c. 4. 
 
 " Synod. Antiochen. 25. ' Cyprian, Epist. 66. 
 
 » Cyprian, Epist. 34: id. Epist. 36. 
 
OF THE HOLY COMMUNION. 275 
 
 oblations did then in some parts annually import, some chap, 
 
 livings were estimated in the king's books at a rate so high, 
 as, now those wonted oblations are withdrawn, amount to 
 the utmost value of them, to the great grievance of the in- 
 cumbent, who is to answer his first-fruits and other payments 
 to the exchequer at that great proportion. Again, to mani- 
 fest that the clergy hath not totally lost their interest in 
 these oblations, insignificant it is not, that when a parsonage 
 is demised entire, the lessee, even in these our days, doth 
 covenant to receive all obventions, oblations, &c. 
 P TTie churchwardens or some other.] The ancient mode 
 was an exact pursuance of the text delivered by our Saviour, 
 Matt. V. 23, which implieth that the gifts should be brought 
 to the Altar : there were they presented by the people, and 
 there received by the priest. Gregory Nazianzen' sets it 
 down very expressly, speaking of Valens the emperor's offer- 
 ing, eTrel to, h&pa rrj 6eiq rpaire^rj TrpocreveyKeiv ^Sei, S)v av- 
 TOvpjb<; ^v, avveTreXd/SeTo ovSeU, ibdirep rjv effo<; : i. e. " when 
 the time was come for him to bring his gifts to the holy 
 table, which he was to do himself, none would, as the custom 
 was, receive them." The like hath Theodoret concerning 
 Theodosius, but not so full ; and more conformable to this 
 usage was the order in the beginning of the Reformation, by 
 which the parishioners were enjoined themselves to "put their 
 alms into the poor man's chest'," which then was placed near 
 the High Altar. Bishop Andre wes fault eth the churchwar- 
 dens going up and down to receive the alms : sapit hcec col- 
 lectio per singula capita Genevensem morem; "this collect- 
 180 ing alms by the poll savours of the Geneva mode," whence 
 it is that the Scottish rubric was rectified in this particular, 
 as in others, conformable to his notes. 
 Q Offering days appointed.'] Anciently offering days appointed 
 were, qumlibet dies Dominica, et alii dies festi solemnes, quo- 
 rum vigilim jejunantur ; " every Lord's day, and all high fes- 
 tivals, whose eves were fasted." Such were those solemn 
 days called lately in the court, 'collar days,' because then the 
 kmghts of the garter attended the king in their St. George's 
 collars, when the fashion was for the king and his nobles to 
 offer. But these are not the offering days intended by this 
 
 " In Laud, Basilii. ' Injunctions, Edw. VI. 29. 
 
 T 2 
 
276 
 
 THE ORDER FOR THE ADMINISTRATION 
 
 CHAP, rubric, but those mentioned in the statute 37 Hen. VIII. c. 
 
 - 12, viz. the feasts of Easter, of the Nativity of St. John Bap- 
 tist, the feast of St. Michael the Archangel, and the Nativity 
 of our Lord. These feasts aforesaid being ordered by the 
 king's Injunctions, anno 1536, "to be taken for the four 
 general offering days," quarterly payment of such oblations 
 I find to have been in use long before ; for in a parchment 
 MS. of Constitutions, made by a synod held in Exeter, by 
 Peter Quivel, bishop of that diocese, anno 1287, it is thus 
 decreed : statuimus, quod omnis adultics, viz. quaiuordecim an- 
 norum, quater in anno, scilicet, natali domini, paschali festivi- 
 tate, et festivitate dedicationis suae ecclesiw parochialis, velfes- 
 tivitate omnium sanctorum, ecclesiam suam, parochialem suis 
 oblationibus veneretur; " we ordain, that every one of fourteen 
 years old, shall quarterly, viz. at the feasts of Christ's Nati- 
 vity, of Easter, of the dedication of their parish church, and 
 of All Saints, shall honour their church with oblations." Nor 
 is it impertinent here to mind you that the Reformation' 
 begun by Hermannus, that pious, but unfortunate bishop of 
 Cologne, commandeth " that the four offering days in a year 
 be kept." But it is not expressed what they were. 
 
 The former statute of Hen. VIII. declaring so explicitly 
 what the offering days were, it also helpeth us to understand 
 the import of "accustomed offerings," for it commandeth 
 all citizens and inhabitants of London, " to pay their 
 tithes," that is, 16 d. ob. for every ten shillings rent of their 
 houses quarterly, viz. at the feasts above specified ; and 
 though the statute seemeth to have a peculiar relation to 
 London, yet custom hath in other cities established a not 
 much different proportion. If to any the word offerings may 
 seem to import other dues, excluding tithes, farther satisfac- 
 tion may be given them from the Latin translation ratified 
 by authority, 20 Eliz., which in this rubric rendereth them by 
 oblationes et decimas, " oblations and tithes," clearly implying 
 that tithes were comprehended therein. 
 
 For the whole state of Christ's Church.] This prayer shew- R 
 eth its warrant at first, that it is derived from 1 Tim. ii. 1 : 
 " I exhort therefore that first of all supplications, prayers, 
 intercessions, and thanksgivings be made for all men." The 
 
 ' [p. cxix. Bonnie, 1545.] 
 
OF THE HOLY COMMUNION. ^11 
 
 preface of " giving thanks for all men/' when in the process chap. 
 
 of the prayer there is no thanksgiving for any man, was inter- '■ — 
 
 preted a slip in the supervisors of the liturgy, who should either 
 have expunged it, or added some such clause as the Scotch 
 Uturgy exhibiteth, as eucharistical for the saints departed in 
 the faith. As for this prayer, there are precedents enough in 
 the like form. Tertullian" first, oramus pro imperatoribus, 
 pro ministris eorum, et potestatibus, pro statu seculi, pro rerum 
 quiete, pro mora finis, i. e. " we pray for the emperors and 
 their ministers, for secular potentates, for peaceable times, 
 for long life." Then Clemens^, TrpoaevxecrOm 6 ^idicova virep 
 TTj? iKKXr](Tia<i aivda-T)^, koI iravro'i tov Koafwv, Kol tmv ev avrw 
 fiep&v, KCLi eKipoplcov, inrep t&v lepicov, Kol rwv dpypmoav, virep 
 TOV dp')(Lepew'i, koI tov /SacrtXeo)?, kol ti}? KadoXov elp'^vrj';, i. e, 
 "let the deacon pray for the universal Church, the whole world, 
 and all the parts thereof, and the fruits of the earth ; for the 
 priests and governors, for the chief priests and kings, and the 
 general peace." Next Eusebius, speaking how the priests were 
 employed at the celebrity of the dedication of the temple at 
 Jerusalem, he gives in part this account, uTrep rij? /cotz^? elpi]- 
 vrj<;, virep Tri<; eKicK'qaia'; tov deov, avTOV re /SacrtXecrj?, iralhoiv re 
 avTov 06O(j)iXoov, iKBTrfpiwi ev^a? tw dea> Trpoaava^kpovre'i'^, i. e. 
 181 "they offered up their supplications for the general peace, 
 for the Church of God, for the emperor, and for his children 
 beloved of God." After him Cyrils, declaring the practice 
 of his time at the celebration of the Eucharist, thus : eVl 
 TTj? dvala^ meivr]'; tov iXaafiov, irapaKaXovfiev tov Oeov virep 
 KOivTJ'i Tcov eKK\7]aiS)v elprjV7)<;, Trj^ tov Koap^ov evcTTaOela';, virep 
 ^acnXecov, virep crTpaTicoTcbv, Kal (rvflp.d'xmv, i. e. " over this 
 propitiatory sacrifice, we call upon God for the general peace 
 of all Churches, for the tranquillity of the world, for emperors, 
 their armies, and all that fight for them." I shall conclude 
 with St. Ambrose ^, oratio pramittitur pro populo, pro regi- 
 bus, pro cceteris : " first," before consecration, "prayer is made 
 for the people, for kings, and for others :" and though this 
 prayer be in our Church only a peculiar of morning service, yet 
 St.Chrysostom^seemeth to render the same usage in his time 
 
 " Apologet. " De Sacram., lib. iv. u. 4. [Oratio 
 
 ^ Constit. lib. ii. u. 51. petitur. Ed. Ben.] 
 
 » De vita Constant., lib. iv. c. 45. * [In 1 ep. Tim. i. cap. 2. Horn, vi.] 
 
 y [Mystag. 5. Ed. Oxon., 1703.] 
 
378 THE ORDER FOR THE ADMINISTRATION 
 
 CHAP, at the evening prayers also; for putting the question, rl Si 
 
 '■ — iari TO, TrpcaTov irdvrav, "what meaneth this speech ; ' first of 
 
 all/ " he resolveth it thus : rovreariv iv Ty Xarpeia KaOrjiiepwy, 
 "that is in the daily service ;" koI tovto 'iaaaiv ol juxttui tto)'; 
 Koff ekdaTr)v 7]fikpav ylverai, xal ev ecrrrepa, xal Trpeoia, i. e. 
 " and this is vreU known to the priests that it is performed 
 every day, both at evening and morning prayers." But I 
 will not over-confidently assert it upon this single testimony, 
 especially when perhaps his words may bear another sense. 
 
 And especially Thy servant our king.] In the fifth s 
 
 general council, being the second of Constantinople, frequent 
 mention there is of dyptics, which are described to us by 
 Vicecomes, and other ritualists, to be two tables or leaves of 
 board, whereof one column contained the names of the living, 
 the other the names of the dead, which were rehearsed in the 
 Communion Service. That they were two, the first syllable 
 of the word demonstrateth clearly ; but that they were tables, 
 strictly so taken, the last syllable seemeth to question, and 
 to imply that they were rolls of parchment folded up, as the 
 word TTTUo-o-o), " to fold together," evidently importeth. As 
 for the contents thereof, the description is not to be faulted, 
 saving that it is not explicit enough in declaring what those 
 persons were, that is, of what rank, order, or state, whether 
 living or dead ; which defect is supplied by the liturgies pre- 
 tended to be of St. James, St. Peter, &c., whereby it appeareth 
 that the roll of the living contained the names of the empe- 
 rors, kings, bishops, and other eminent persons living at that 
 time, and which passed under the account of orthodox; some 
 traces of this ancient custom are still visible in the canon 
 of the Romish mass, where the pope, bishop of the diocese, 
 and the king, are by name prayed for, cum omnibus ortho- 
 doxis, atque Catholics et Apostolica fidei cultoribus; i.e. "with 
 all such as are orthodox, and addicted to the Apostolic faith." 
 
 And chiefly in the most blessed Virgin Mary.] The com-T 
 memoration of the dead in the time of the Communion was 
 of very early date, the more tolerable in those who were not 
 able to presage the ill consequences of it, whereof it will not 
 be amiss to take a short view of the procedures from the first 
 state : such persons as God hath honoured with the crown of 
 martyrdom, the Church thought herself obliged to reverence 
 
01' THE HOLY COMMUNION. 379 
 
 with somewhat of more than ordinary respect^ and that she CHAP. 
 
 might the better testify it^ the days of their martyrdom were '■ — 
 
 precisely set down ; these days had at the tombs, memories, 
 martyries, and cemeteries, (for so they were anciently called,) 
 which were, in those days of persecution, the chief places of 
 resort for religious worship, an anniversary celebration ; for 
 in the office of the Eucharist, the great work of those assem- 
 blies, an honourable mention was made of those martyrs in 
 particular, God was glorified for the benefits accruing to His 
 Church by their passions ; and as the Eucharist, according to 
 the constant manner of those times, had always some colla- 
 tion for repast and relief of the poor, so was there always 
 added some "exceedings" upon the account of those martyrs 
 to whose memory the days were consecrated. This introducts 
 182 us to the meaning of Tertullian''; oblationes pro defunctis, 
 pro natalitiis, annua die facimus, i. e. " we offer sacrifice for 
 the dead yearly at their days of passion, which we call their 
 birth-days." As also of Cyprian"; sacrificia pro eis semper, 
 ut meminisiis, offerimns, i. e. " we always sacrifice, as you 
 well remember, for those martyrs departed." In both which 
 authors, nothing is intended of praying for them, which were 
 a mere vanity in their opinions, but of offering to God the 
 sacrifice, either of praise, or else of alms for them, both 
 coming under that notion by express warrant from holy text, 
 as hath been shewed already ; nor did they only make com- 
 memoration of the martyrs, but also of others, agreeable to 
 the form used in this first liturgy of Edw. VI.; ^virep twv 
 Trarpidp'xav, irpo^^Tcov, koI airoirroKajv, koL evajjeXia-Twv, ical 
 fiaprupcov, kuI ofuiXoyrjTcov, i. e. " we praise Thee for the 
 patriarchs, prophets, apostles, evangelists, martyrs, and con- 
 fessors ;" and so also Cyril ^, in his Catecheses, describeth the 
 very same fashion ; only by the way observe, first, that in 
 neither Epiphanius nor Cyril is there a syllable of the Virgin 
 Mary ; secondly, that in the service of the Church, in Epi- 
 phanius's time, which was about 390, whatever some few 
 thought in private, there was not the least hint of interces- 
 sion, the first step to invoc.ition of saints. Not long after, 
 
 " De Coron. Milet. rwv irpoK^Kot^rifAhtaiJ irpunov irarptap- 
 
 <-' Epist. 24. x^^ TTpoip^roiv a'Koffr6\oiv fiaprdpwt^, 
 
 ^ Epiphan. hseres. 75. Hircos d 9s6s eiixais avTwy Kai irp^ff- 
 
 ' Ut supra, \Hva /iprnioveiiDfiev iced pelats 7r/)oirBe'Jr)Tai ^/iwj' Tiji/ ScTjiru/.] 
 
280 THE ORDEK FOR THE ADMINISTRATION 
 
 CHAP, when it was at last generally resolved that the saints did in- 
 '■ — tercede for the universal Churchy at the end of this comme- 
 moration, there was added a clause of invocation to God, 
 " that He would receive the prayers of the Church, by the 
 intercession of those blessed souls departed," as Cyril tells us 
 in the place before quoted ; and this is the first notice given 
 of the intercession of saints in any liturgy or public service, 
 and all this time not a syllable of invocation of, or address to, 
 them. Yea, St. Augustine, who lived much about the same 
 time, is express to the contrary, assuring us that thongh 
 those holy men, suo loco et ordine nominantur, nan tamen a 
 sacerdote qui sacrificat invocantur*, " are. named in their holy 
 course and order," in the Communion service, "yet are they 
 not invocated, or prayed to, by the priest who ofiSciateth." 
 This passage of this Father, informing us that those saints de- > 
 parted were named in their course and order, leads us to the 
 other dyptic-roll, which was a nomenclator, framed on pur- 
 pose as a dictamen far the officiating priest, some resem- 
 blance whereof is still extant in the canon of the Mass, called 
 by ritualists, litania sanctorum nominum, " the litany of the 
 saints' names." This nominal recital, Walafridus Strabos 
 saith, came into practice soon after St. Jerome had composed 
 his Martyrology. General intercession being thus admitted 
 (as what could hinder it ?) into the Church, the next step 
 was that of singular saints, for single persons and occasions ; 
 yet this not all at once neither, for before any other were 
 thought qualified for the purpose, the Virgin Mary was installed 
 a mediatrix, and she called into aid in several prayers of the 
 Church, which Nicephorus'' ascribeth to Petrus Gnapheus, 
 as the first author thereof, about the year 500. She once 
 thus admitted, did not only herself keep possession, to the 
 very almost justling out of her Son and Saviour, but did let in 
 all the train of the blessed apostles, martyrs, and others, who 
 by Pope Gregory, about anno 600, were dishonoured with an 
 era pro nobis, in that his otherwise gallant model of the litany. 
 
 We commend unto Thy mercy all other Thy servants.] TbeV 
 commemorations of the dead, Epiphanius divideth into two 
 ranks or classes, StKaioiv Kal dfmprioXav, " just men and sin- 
 
 ' De Civit. Dei, lib. xxii. c. 10. " Hist. Eccl., lib. xt. c. 28. 
 
 s De Reb. Eccl., u. 28. 
 
OF THE HOLY COMMUNION. 281 
 
 ners," understanding thereby, less perfect Christians. The chap. 
 order of the 'just/ was that of the patriarchs^ prophets, apo — 
 
 sties, evangelists, martyrs, and confessors, mentioned before j 
 these were supposed directly to go to heaven, without calling 
 in at purgatory, or any other withdrawing room, and there- 
 fore thought it a vanity to pray for such, who were conceived 
 already arrived at a perfect state of bliss ; nay, more than a 
 vanity, a wrong, injuriam facit martyri qui orat pro martyre^, 
 "he doth injure the martyr, who prayeth for him." The 
 183 other classes, that of sinners, were conceived by the ancients 
 to be disposed of in some base court, as I may so say, or inferior 
 appurtenance of heaven, which for want of a better name, 
 they called paradise ; there they conceived these souls did 
 abide whilst they were in mora resurrectionis, " expecting the 
 general resurrection," did pant and thirst for the beatifical 
 vision of God ; and for these they prayed that God would 
 give them some comfortable refreshment to slack that thirst. 
 This is the uttermost of their opinion, so far as their own 
 records inform us, and this scarce came to opinion neither, 
 not a man of them, for the first five hundred years, delivering 
 himself positively, but very staggeringly touching this point. 
 This and the former commemoration our second reformers 
 very judiciously omitted, being loath to retain any thing 
 liable to so just exceptions. 
 
 This prayer, according to the primitive mode, was made after 
 the later consecration ; for the sacramental elements were 
 twice consecrated; first, when they were in the general mass 
 of all oblations, which were consecrated at large by thanks- 
 giving to God for all those benefits, and invocation of His 
 blessing upon them, as they were provided for bodily refresh- 
 ment ; and again, when they were separated from the residue, 
 and by a particular benediction, deputed for the symbols of 
 the Eucharist, which being thus consecrated, eiri t?j9 6vaia<; 
 eKeivrj'i tov l\acrfiov TrapaKaXovfiev tov 6eov, saith Cyril '^, "we 
 invocate God over that propitiatory host, for the common 
 peace," &c., and what he calleth irapaKaXov/j.ev, " we entreat," 
 others usually say, wpocr^epo/xev, " we offer unto Thee.^' All 
 intending thereby, that they offered up their prayers to God 
 for those particulars, by and through the intercession of 
 
 ' Aug. Serm. xrii. de verb. Apost. [159.] '• Mystag. 5. 
 
282 THE OKDER FOR THE ADMINISTRATION, &C. 
 
 CHAP. Jesus Christ, represented in the signs of that holy mystery: 
 
 ^ — certainly an edifying, and an innocent rite. But the Church 
 
 of Rome foisting in, iinder the disguise of this excellent cus- 
 tom, private masses, and in them a pretence of Christ really 
 not mystically sacrificed, and that sacrifice applied and de- 
 termined to the souls of such persons as the priest shall by 
 his mementos limit ; our Reformers, endeavouring to amove 
 all occasion of abetting that wicked practice, transposed and 
 inverted the order of this prayer to the place you see. 
 
185 CHAPTER VII. 
 
 THE COMMUNION. 
 
 THEN SHALI. FOLLOW THIS EXHORTATION, AT CERTAIN TIMES WHEN THE CHAP. 
 CURATE SHALL SEE THE PEOPLE NEGLIGENT TO COME TO THE HOLY VII. 
 
 COMMUNION. This ru- 
 
 bric and 
 
 SSle ht come togetSet at tfiis time, ifearlg ftelobeJj brethren, '^"o^Tt- 
 to feetr at tfie HorU's Siupper, unto tit tnfitcS in CKoir's bej&alf *fj,^'J^\,^- 
 I fiift gou all tfiat be j&ere present, anlr beseecfi gou, for tfie " 
 %oxii 3JCSUS ©j&n'gt's safe, tfiat ge fofll not refuse to tome 
 thereto, being so lobinglg talleij antr biij&en of ffiob l^imself. 
 ¥e fenoto j&oto griebous an& unltinJi a tfitng ft is tofien a man 
 fiats prepared a ritfi feast, titckt'is fiis table bjitfi all feinir of 
 probtsion, so tfiat tfiere latfteti nothing but tfie guests to sit 
 tiohjn, anir get tfieg fofiicfi be callelj, foitfiout ang cause, most 
 untfjanfefullg refuse to come. SSSfiicfi of gou, in sucfi a 
 case, bjoulir not be mobeJj ? aiSfio tooulii not tfiinfe a great 
 tnjurg anti forong Ijone unto Jim ? astfierefore, most trearlg 
 belobeir in ©firist, talie ge gooJj fieeii, lest ge, hjttfilrratoing 
 gourselbes from tfiis fiolg supper, probofec ffioir's indignation 
 against gou. It is an easg matter for a man to sag, 1 bill 
 not communicate, because 1 am otljertoise letteb toitfi foorMg 
 business: but sucfi excuses be not so easilg accepted anU 
 allotoelr before ffiolr. It ang man sag, 1 am a griebous sin= 
 ner, anU tfierefore am afrai& to come : fofierefore tfien bo gou 
 not repent antr amenb ? SStfien CEfob calletfi gou, be gou not 
 asfiamelj to sag, gou lotll not come? SKften gou sfioulb re= 
 turn to Ccfob, foill gou excuse gourself, anJj sag, tfiat gou be 
 not reabg ? GConsiber earnestlg biitfi gourselbes, fioto little 
 sucfi feigneU excuses sfiall abail before eEfolJ. ®fieg tfiat 
 refuseb tfie feast in tfie C&ospel, because tfieg fiair bougfit a 
 farm, or bjoulU trg tfieir golies of oxen, or because tfieg foere 
 marrieb, biere not so excusetr, but counteJj unfajortfig of tfie 
 fieabenlg feast. I, for mg part, am fiere present, anir, accorJj= 
 ing to mine ofBce, E MH gou, in tfie name of CEfob, -I call 
 gou, in ©firist's befialf, 1 exfiort gou, as gou lobe gour 
 
284 THE COMMUNION. 
 
 CHAP, oton salbation, tfiat ge fotU be partafeers of tfiis fiolg ®om= 
 
 '— munton : an& a» ti)e ^on of ffiotr tiiti bout^safe to gielir up 
 
 l^t'g soul fig Beatfi upon tjbe cross for° gour fiEaltfi ; eben so tt 
 is gout iJutg to reietfae tj&e ©ommunton togEtJber tn tfie rtmEtn^ 
 brana of |^ts ireati)'', as i^e ?^tmsdf commanUEti. Noto, if 
 gou tntll in no toise tfius fto, consi&Ji: iottfi goursdbcs ftoto 
 great injurg gou i(o unto C&olr, anir goto sore punishment 
 IbangetS ober gour fifais for tfie same. ^n& tojbereas gou 
 offcnieU'^ CSoir so sore in refusing tftts fiolg banquet, E al)= 
 inonisjb, export, anir beseecfi gou, tj^at unto tfiis unfiin&ness ge 
 foill not atrir ang more : bxtfitb tfiing ge sfiall Uo, if ge stanli bg 
 as ga?ers anij lookers on t^cm tfiat tro communicate, anlJ be no 
 partakers of ti)e same gourselbes. jpor fofiat tfiing can tbis ise 
 be accounted else, tban a farther contempt anti unfeinKness 
 unto C5foii ? '2trulg it is a great untbanfefulness to sag nag 
 foben ge be calleif : but tj&e fault is mucb greater, toben men 
 stantr bg, anU get toill'' neither eat nor brink tbis bolg ®om= 
 munion toitb otbcr. I prag gou, fobat can tbis be else, but 
 eben to babe tbe mgsteries of ©brist in iierision ? It is saiir 
 unto all, ®afee ge, anO eat ; tafte, anti iirinfe ge all of tbis ; Wo 
 tbis in remembrance of jjle. aSEitb tobat face tbcn, or foitb 
 fobat countenance sball ge bear tbese faor&s ? tobat foill tbis 
 be else, but a neglecting, a irespising anU mocfeing of tbe testa= 
 ment of GCbrist ? asabtveforc, ratber tban ge sboultr so &o, 
 Uepart gou bence, anU gibe place to tbem tbat be goOlg 33iis= 
 poseiJ. 33ut toben gou iiepart, I beseecb gou ponber toitb 
 gourselbes from fobom gou ftepart : ge depart from tbe ILorii's 
 table, ge tiepart from gour bretbren, anU from tbe banquet of 
 most beabenlg fooU. ®bese tbings if ge earnestlg consider, 
 ge sball bg e&olJ's grace return to a better minU, for tbe ob- 
 taining tobetfof, toe sball malic our bumble petitions, tobile toe 
 sball reccibe tbe bolg CCommunion. 
 
 Common Prayer. 1 B. of Edw. VI. 
 
 And sometime shall he said And if upon the Sunday, or 
 
 this also, at the discretion of holy-day, the people be neg- 
 
 the curate. ligent to come to the Com- 
 
 » [Scotch Lit., " our salvation."] " [Scotcli Lit., " will not receive this 
 
 " [Scotch Lit., "and sacrifice."] holy Sacrament which is offered unto 
 
 ' [Scotch Lit, "offend."] them."] 
 
THE COMMUNION. 
 
 285 
 
 munion, then shall the priest CHAF. 
 
 earnestly exhort his parish — 
 
 ionersj to dispose themselves 
 to the receiving of the holy 
 Communion more diligently, 
 saying these, or the like 
 words. 
 
 Bfarl5 bjlobEti, fotasmucjb 
 as our Ijutg i% to xmtiix to 
 aimfgfitg C5oi(, our fifabfnlg 
 jPatlier, most fiearty t|)aitfes, 
 for tfiat f^E fiatfi etten ^i% 
 ^on our S'abtour gjesus 
 ©firtst, not onlg to iu'e for us, 
 but also to be our spiritual 
 footr an!j sustenanif, as it is 
 iretlar^lJ unto us, as foell bg 
 €Erol('s b3ortf, as bg tfie fiolg 
 Siairamtnts of |^is blesseJj 
 boirg anir blootr, tjj biUt'i) 
 being so comfortabk a tfiing 
 to ii)tm bj^iift xzcdbz it bjor= 
 tijilg, &c. 
 
 Dear friends, and you espe- 
 cially upon whose souls I 
 have cure and charge, on 
 
 next I do intend, by 
 
 God's grace, to offer to all 
 such as shall be godly dis- 
 posed, the most comfortable 
 Sacrament of the body and 
 blood of Christ, to be taken 
 of them in remembrance of 
 His most fruitful and glorious 
 Passion, by the which Passion 
 we have obtained remission of 
 our sins, and be made par- 
 takers of the kingdom of hea- 
 ven, whereof we be well assur- 
 ed and ascertained, if we come 
 to the said Sacrament with hearty repentance for our offences, 
 stedfast faith in God's mercy, and earnest mind to obey God's 
 will, and to oflFend no more : wherefore our duty is to come to 
 these holy mysteries, with most hearty thanks to be given to 
 Almighty God for His infinite mercy and benefits given and 
 bestowed upon us His unworthy servants, for whom He hath 
 not only given His body unto death, and shed His blood, but 
 also doth vouchsafe, in a Sacrament and mystery, to give us 
 His said body and blood, to feed upon spiritually. The which 
 Sacrament, being so divine and holy a thing, and so comfort- 
 able to them which receive it worthily, &c. 
 
 Common Prayer. 
 
 ^nir so trangtrous to tjem bxtio toill presume to talie tfie 
 same untoortfiilg, mg Uutg is to export gou to tonsttter t^e 
 
286 
 
 THE COMMUNION. 
 
 CHAP. iJtpttg of tfie fiolg mgsterg, aria tfie great pm'l of tSe «n-- 
 
 ^-toortijg met'bing tfijreof, aitiJ so to stawfi anU examtnf gounsr 
 
 oton conscttnces, as gou sSoultr come fiolg aviU clean to a most 
 goblg anil l^eabenlg feast ; so tfiat in no h3tse gou come but in 
 tfie marriage garment, requtretr of ffioft tn Solg Sbcrtpture, anK 
 so come anir be recei&eii as foortSg partafeers of sucfi a ^eabenlg 
 table. ®6e toag anlr means thereto ts, first to examine gour 
 Iibes ana conversation bg tfie rule of ffio&'s commanirments, 
 anir tofieretn soeber ge s^all pcrcetbe gourselbes to fiabe 
 offenfteb, ettfier 6g toill, toorlf, or treelf, tfiere befoatl gour oton 
 sinful Itbes, confess gourselbes to ^Imigfitg CBfoJj tottfi full 
 purpose of amendment of life, gtnir if ge sfiall perceibe gour 
 offences to be sucft, as be not onlg against ffioli, but also 
 against gour neighbour; tfien ge sfiall reconcile gourselbes 
 unto tjem, rea&g to mafee restitution anU satisfaction accora= 
 ing to tSe utmost of gour potoers, for all infuries anU forongs 
 tfone bg gou to ang otjber, ani lifeefoise being reaifg to forgibe 
 others tfiat Jabe offenlJeK gou, as gou fooulif fiabe forgibeness 
 of gour offences at CBro&'s JanU ; for otfierbiise tj&e recetbing 
 of tfie fiolg CDommunion ijotj nothing else but increase gour 
 damnation. ^n& because it is requisite tj&at no man sboulK 
 come to tSe Solg Communion but foitfi a full trust in eSio&'s 
 mercg, anil toitj a quiet conscience ; therefore if tj&ere be ang 
 of gou toj^o bg tfie means aforesaiif cannot quiet fiis ofon con= 
 science, but requiretfi farther comfort or counsel, tjben let 5im 
 come to me, or some otiber ifiscreet ana learneii^ minister of 
 ©oil's bjorin, anlj open fiis grief, tfiat Se mag reccibe sucS 
 gSostlg counsel, aiibice, anil comfort, as Sis conscteiue mag be 
 reliebeir, anil tfiat bg t^e ministrg of ffiolj's foorii Je mag re= 
 ccibe comfort, anil tfie benefit of absolution, to tfie quieting of 
 fiis conscience, anir abotiiing of all scruple anir iroubtfulness. 
 
 [1 B. of Edw. VI. " Requiring such as shall be satisfied 
 with a general confession, not to be offended with them that 
 do use, to their farther satisfying, the auricular and secret 
 confession to the priest ; nor those also which think needfiil 
 or convenient, for the quietness of their own consciences,' 
 particularly to open their sins to the priest, to be offended 
 with them that are satisfied with their humble confession to 
 God, and the general confession to the Church, but in all 
 
 1^ [Scotch Lit, " presbyter or."] 
 
THE COMMUNION. 287 
 
 things to follow the rule of charity, and every man to be chap. 
 satisfied with his own conscience, not judging of other men's '- — 
 
 minds or consciences ; whereas he hath no warrant of God's 
 word to the same."] 
 
 Common Prayer. 1 B. of Edw. VI. 
 
 Then shall the minister say After the Creed ended shall 
 this exhortation. follow the sermon, or homily, 
 
 or some one portion of one of 
 the homilies, as they shall be 
 hereafter divided ; wherein if 
 the people be not exhorted to 
 the worthy receiving of the 
 holy Sacrament of the body 
 and blood of our Saviour 
 Christ, then shall the curate 
 give this exhortation, to those 
 that be minded to receive the 
 same. 
 
 The Common Prayer. 
 3(BearIg Mobiti in tfie %ox'ii, lot tfiat minU to tome to tje 
 fiolg tommunt'on of t^e fio&s anU ftlooU of our ^abtour ©firfst, 
 must tonsfijer fojat ^t. ^aul fori'tetfi to tfie eCorintfitans, fioto 
 fit nfiortetS all p£rson» irtligentlg to trg anir examine t6em= 
 selbes, before tfjeg presume to eat of tjbat breai, anlj Ijrmfe of 
 tjbat tup : for as tfie benefit is great, if toitft a true penitent Seart, 
 188 anir libelg fatti), toe reteifae tfiat fiolg gbatramcnt ; (for tfien 
 foe spirituallB eat tfie flesS of <2C6rist, aniJ irrinli |^is blooti, 
 tj^en foe iifoell in ©jbrist, anJj CCj&rist in us, foe be one fottfi 
 ©firist, antr ©firist foitfi us ;) so is tfie Sanger great, if foe 
 reteibe tfte same unfoortftilg ; for tfien foe be guiltg of t^e 
 bo&8 anlr blooir of ©firist our ^abiour, foe eat antr trrinfe our 
 ofon tramnation, not tonsiirering tfie Hortr's boUg ; foe feinlrle 
 CSoJj's foratS against us, foe probofee |^tm, to plague us foitj 
 tribers diseases, anlr sunbrg feintrs of JJeatJ). 'STfterefore if ang 
 of gou be a blasphemer of CErolJ, an j&inlJerer or slan&ercr of 
 l^is foorlr, an aMterer, or be in mali'te or enbg, or in ang 
 otSer griebous trime, faefoail gour sins, antt tome not to tfiis 
 6olg table, lest after t^e tafeing of tfiat fiolg S>awament tfie 
 irebil enter into gou, as fie entereU into 3Julras, antr fill gou 
 
^^^ THE COMMUNION. 
 
 CHAP. fuU of all tnipttieg, anU trtng sou lo ittstruttion bot]^ of fioifg 
 
 ^ antr soul, gjuifge iJjfrefore gourseltjes, bwtficra, tfiat ge k 
 
 not tuirgett of tfie Horir. iSepcnt gou trulg for gour sms past, 
 i^afae a libelg antr sttlrfast fattj (n ©firtst our ^abt'our. 
 ^rnnxH gour Kbes, anO be m pfrfect cfiarttg feftfi all men ; so 
 sfiall ge lie mcjt partaliers of t^ose fiolg ttigsteries. ^n&A 
 abobe all tjtngs, g? must gtbt most Sumble antr fttartg tjanlis 
 to ffiob tjie JFatfifr, tfit ^on, ani tfie |^olg ffijbost, for tfie 
 rjJJemptton of tfie foorlli, bg tje tttatfi anU passion of our 
 Sabtour ©firt'st, botj ffio& antf JWan, boio tiffl Jumble 
 f^imsclf fbcn to tj&e irsatft upon tf)z iross for us miserable 
 sinners, foljtcfi lag fn tiarfeness anir sfiairofo of tieatj, tj&at f^e 
 mag malte us t&e tjiltiren of ffioif, anii exalt us to eberlasttng 
 life, anil to tj&e enU tfiat fee sjoulif alfoag remember tj&e ex- 
 ctefttng great lobe of our iltaster aniJ onlg ^abtour gjesu 
 GDbrt'st, tl)us Jjging for us, aniJ tfie innumerable benefits 
 (fofit'cft bg l^ts precious blootr^sfieti&tng) |^e fiatfi obtainelr to 
 us: ?^e fiatj instttuteK anir or&ainetr fiolg mgstcries as 
 pleiiges of |^is lobe, anU continual remembrance of |^is ireatj, 
 to our great anii enirless comfort, ©o |^im therefore, fottfi 
 tfie Jpatfter anti tfie f^olg (ffifiost, let us gibe (as fee are most 
 bouniren) continual tbanlis, submitting ourselbes febollg to 
 f^is Jolg totll anU pleasure, anli stultgtng to serbe |^tm in 
 true holiness anii righteousness all tfie irags of our life. 
 
 Amen. 
 
 1 B. of Edw. VI. 
 
 In cathedral chiirches, or other places, where there is daily 
 
 communion, it shall be sufficient to read this exhortation 
 
 above written once in a month, and in parish churches upon 
 
 the week-day it may be left unsaid. 
 
 These two Then SO many as shall be partakers of the holy Commu- 
 
 cameta niou shall tarry stiU in the choir, or in some convenient 
 
 after the place nigh the choir: (B) the men on one side, and the 
 
 offertorF '^ ° . ' v / 
 
 in 1 B.of women on the other side. All other (that mind not to re- 
 ceive the said holy Communion) shall depart out of the choir, 
 except the ministers and clerks. 
 
 Then shall the minister take so much bread and wine as 
 shall suffice for the persons appointed to receive the holy 
 Communion, laying the bread upon the corporas, or else in 
 
THE COMMUNION. 289 
 
 the paten, or in some other comely thing prepared for that CHAP. 
 
 purpose ; and putting the wine into the chalice, or else some '■ — 
 
 fair convenient cup, prepared for that use, if the chalice will 
 not serve, putting thereto (C) a little pure and clean water ; 
 and setting both the bread and wine upon the Altar. Then 
 shall the priest say, 
 
 The Lord be with you. 
 
 Answer. 
 
 And with thy Spirit. 
 
 Priest. 
 
 Lift up your hearts, &c., to the end of the prefaces. 
 
 189 Common Prayer. 1 B. of Edw. VI. 
 
 Then shall the minister say Here the priest shall turn 
 
 to them that come to receive him toward those that come to 
 
 the holy Communion. [Scotch receive the holy Communion, 
 
 Lit. " this invitation."] and shall say, 
 
 You tfiat i(o trulg anir earn^stlg repent sou of gour sms, 
 [1 B. of Edw. VI. " to Almighty God,"] ant( It ttl lok anJj 
 cjaritg tot'tft gour neigPours, anir mttntr to Icair a njto Itfe, 
 folIotDt'ng tSe commanJjtnents of C&oir, anb foallitng from 
 fieniefortS in ?^ts fiolg tuags, (D) tirafo near, anlJ tafo iW 
 fiolg Sbacrament to gour comfort, mafe gour ftumbk conf£S= 
 ston to aimtgfitg CRoU, before tf)ts congregation gatijereb toge= 
 tfier in |^is 6oIg Name, mcefelg fenecling upon gour linees. 
 
 (E) Then shall this general Confession be made, in the 
 name of all those that are minded to receive the holy Com- 
 munion, [Scotch Lit. " by the presbyter himself, or the dea- 
 con,"] either by one of them, [1 B. of Edw. VI. and Lit. of 
 Queen Elizabeth, " or else by one of the ministers, or by the 
 priest himself,"] or else by the minister himself, [Scotch Lit. 
 "both he and all the people,"] all kneeling humbly upon 
 their knees. 
 
 ^ImfgStg Cotr, jfatfier of our Horb gjesug ^ftrfst, 
 JWafeer of all tfifngs, 3Jubgc of all men, toe isnotolebge anb 
 betoati our mantfolb sins anb iotcliebness, toSttfi foe from 
 time to time most grtebouslg ftabe commttteb, bg tfiougbt, 
 bjorb, anb Uzti, against 'SPfig bibfne JWajestg, probolitng 
 most fustig ®|&g foratfi anb fnbtgnatt'on against us ; b3e bo 
 
290 THE COMMUNION. 
 
 CHAP, tarnestlg xtftnt, aitif he fieattilg sorrg fot tfi^se our mts- 
 ■ Kotngs, tlje remembrance of tfiem ts grtebous unto us, tje 
 
 burthen of tj^ein fs intolerable : ftabe mercg upon ug, Jabe 
 mercg upon us most merciful jjFatfier; for ©fig Sbon our Horii 
 3jesus GCSrtst's safee, forgtbe us all tfiat ts past, anli grant 
 tjat foe mag eber bereafter serbe an& please ®bw in nefoness 
 of life, to tj&e bonour anb glorg of '2Cbg ^ame, tbrougfi ^esus 
 GCbrtst our Horb. glmen. 
 
 These Then shall the priest, [or the bishop, being present,] stand 
 n^enciosed ^V> ^"^ turning himself to the people, [Scotch Lit. " pro- 
 omitted in nounce the Absolution as followeth,"] say thus : 
 
 ^' ^' gllmtgbtg CBfob, our beabcnlg Jpatber, fobo of |^is great 
 mercg batb promiscb forgtbeness of sins to all tbem fobo foitb 
 beartg repentance anb true fattb turn unto |^tm ; babe mercg 
 upon gou, parbon anb beltber gou from all gour sins, confirm 
 anb strengtben gou in all goobness, anb faring gou to eber= 
 lasting life, tfirougb gjesus GDbrist our Horb. ^men. 
 
 Then shall the priest also say, 
 
 l^ear fobat comfortable foorbs our gbabiour ©brtst saitb to 
 all tbat trulg turn to |^im : ®ome unto JWc all tbat trabail 
 anb be beabg laben, anb I sball refresb gou. ffiob so lobeb 
 tbe foorlb, tbat |^e gabe |^ts onlg--faegotten gbon, to tbe enb 
 tbat all tbat beliebe in |^tm sboulb not pcrisb, but babe life 
 eberlasting. 
 
 f^ear also fobat S?t. ^aul saitb : ®bis is a true saging, 
 anb foortbg of all men to be receibcb, tbat gjesus ©brist came 
 into tbe foorlb to sabe sinners. 
 
 I^ear also fobat ^t. gjobn saitb : If ang man sin, foe 
 babe an Ebbocate foitb tbe J^atber, 3}esus ©brist tbe rigbte- 
 ous, anb JSe is tbe propitiation for our sins. 
 
 After which the priest shall proceed, saying, 
 
 ILift up gour bearts. (F) 
 
 Answer. i^ 
 
 S2Se lift tbem up unto tbe ILorb. 
 
 Priest, 
 net US gibe tbanfes unto our llorb CGob. (G) 
 
 Answer. 
 It is meet anb rigbt so to bo. 
 
THE COMMUNION. 291 
 
 Priest. CHAP. 
 
 It IS berg m«t, rtgfit, anlr our hounttEit trutB, tfiat foe sfioultr ^^' 
 at all times, anil in all places, gibe tfianiis unto ©fiee, © 
 HorU, fiolg JFatDer, ^ImtgStg, ?Ebedasttng CEfott. 
 
 Here shall follow the Proper Preface^ according to the timej 
 if there be any specially appointed; or else immediately 
 shall follow, " Therefore with Angels/' &c. 
 
 H PROPER PREFACES. 
 
 Upon Christmas-day, and seven days after. 
 
 aSecausc "S^fiou iitUst gibe ^esus GDJbrist, ®i)tne onlg §bon, 
 to be born as tW tiag for us, fofio bg tfie operation of tjie 
 l^olg ©fiost bias tnai(e berg man, of tje substance of ^ tje 
 Utrgtn ^arg, l^is iWotSer, anU tfiat bjitjbout spot of sin 
 to mafee us clean from all sin : " Therefore with," &c. 
 
 Upon Easter-day, and seven days after. 
 
 aSut cfitcflg are foe bounir to praise ©fiee for tfie glorious 
 resurrection of 'SCfig S>on ^esus ©tri'st our Horli, for ?^e is 
 tl&e berg ^ascftal llamb bafttcfi bias offereir for us, anJj i)at|& 
 tafeen afoag t^e sin of tfie foorto, fofio bg |^t3 ireatfi fiatfi i(e= 
 strogeK ticatfi, antt bg ?^ts rising to life again, iiati) restored 
 
 to us eberlasttng life : " Therefore with," &c. 
 
 Upon the Ascension-day, and seven days after. 
 
 ©firougl) ©fig most tiearlg belobeU gbon %t%n% ©firist our 
 Horii, b)I)o after ?^ts most glorious resurrection mantfestlg 
 appeareU to all |^ts Apostles, anir in tfietr sigfit ascen&ett up 
 into fieaben to prepare a place for us, tfiat fofiere ?^e is, tfii'tfier 
 mfgfit foe also ascenU anti reign foitfi |^tm in glorg : "There- 
 fore with Angels," &c. 
 
 Upon Whit-Sunday, and six days after. 
 
 ©firougfi 3Jesus ©firist our %oxti, according to fofiosc 
 most true promise tfie |^olg e&liost came Uofon tjbis Ijag from 
 lieaben, foitfi a subUcn great sountt, as it fiaJj been a migfitg 
 foinU, in tje lifeeness of fierg tongues, lighting upon tfie apo= 
 
 f [Scotch Lit. "the Blessed."] 
 
 XT O 
 
292 
 
 THE COMMUNION. 
 
 CHAP. 
 VII. 
 
 Sties to teacfi tj&em, anb to lea& tfijm to all trutft, gtbfng tjem 
 boti) tfie gtft of irtbers languages, anft also fiol&ness, tottfi fer= 
 faent ?eal, tonstantlg to prtatfi tf)e gospel unto all nations, 
 tujerebg toe are firougfit out of iJarlftness anif error, into clear 
 Itgfit an& true Itnotoleirge of ©fiee, anlr of ©Ss Sbon ^jesus 
 ©ftrtSt : " Therefore with/' &c. 
 
 Upon the feast of Trinity only. 
 
 It ts berg meet, rtgftt, anU our iiounUen butg, tbat foe sj&ouia 
 at all times, anJJ in all places, gibe tj^anfes to ©fiee, ® ILortr, 
 almigfitg anft eberlasting SfoU, biifiti) art one ffioiJ, one Horft, i9i 
 not one onlp person, but tj&ree persons in one substance, 
 jpor tfiat fofeicfi toe beliebe of tj&c glorg of ti)e Jpatjer, tfie same 
 toe beliebe of t^e S»on, anir of tfte l^olg C&tost, toitfiout ang 
 tfifiference or inegualits : " Therefore with/' &e. 
 
 After which Prefaces shall follow immediately, 
 
 ©Serefore toiri^ Angels anlr glrcj^ngels, anlj toitft all tfie 
 compang of §eaben, foe laulj anti maptfa '2CftB glorious 
 Name, ebermore praising ^ftce, anif sagtng, f^olg, jbolg,! 
 fiolg, %oxi3 CSoii of j&osts, fieaben antr eartfi are full of ©fig 
 glorg : ffilorg be to Wbte, © ia,or&, most f^igS- 
 
 Then shall the priest [1 B. of Edw. VI. " turning himself to 
 God's hoard kneel down, and"] kneeling down at God's 
 boardj say, in the name of all them that shall receive the 
 Communion, this [Scotch Lit. "collect of humble access 
 to the holy Communion, as followeth,"] prayer following : 
 
 This Wit io not presume to come to tjbis ®6g table, © merciful 
 
 iRofEdw. %ox^, trusting in our ofon rigbteousness, but in ®bg manifoKi 
 
 theSTOtih ^"^ ^^^^ mercies. WLe be not foortfig so muc5 as to gatfier 
 
 Lit. are up tftc ccuHibs unftcr ©bg table : but 'S^ftou art tbe same Horir, 
 
 nSefore foftosc propcrtg is alfoags to babe mercg. ©rant us tjberefore, 
 
 ve'r/ofihe gtactous HotlT, SO to Cat tbe flesb of ®bg Hear ^on 3Jesus 
 
 Sacrament, ©j^rist, auU to Ifrinfe l^is bloolJB, tjbat our sinful bodies mag 
 
 be ma&c clean bg |^is boiig, antt our souls foasbeii tbrougfi 
 
 l^is most precious blooK, anti tbat toe mag ebermore Dfaell in 
 
 l^im, anil |%c in us. ^men. 
 
 e [1 B. of Edw. VI. " in these holy mysteries."] 
 
THE COMMUNION. 
 
 293 
 
 Common Prayer. 
 
 Then the priest, standing 
 up, shall say as foUoweth, 
 
 CHAP. 
 VII. 
 
 Scotch Liturgy. 
 
 Then the presbyter, stand- 
 ing up, shall say the prayer 
 of Consecration, as foUoweth, 
 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 ; 
 
 aimfgfitB CEfolj ouv SJaijenlg jpatfier, infittfi of '^Ijio uriOtx tms 
 mmB iiitigt gibe ^fitne onlg Sbon %i%\x% <2C6t:tst to suffer SLed 
 &eati) upon tfie cross for our reUemptton, feifio mairc tfiere (bg ^ayefL 
 l^ts*" oton oblation of l^tmself once offereU) a full, perfect, *^^^y^ 
 ana sufficient sacrifice, oblation, anlj satisfaction, for tfte sins Christ's 
 of tfie toSole faorla, antt JjiU institute, antr in f^is fiolg CSospel SLTb. ^ 
 commantr us to continue, a perpetual nicmorB of tjat |^ts ^^"^^ ^^■ 
 precious treaty ', ttntil f^is coming again. |^ear us, © merci« 
 ful JFatSer, foe beseech ®6ee. 
 
 Scotch Lit. 
 
 And of Thy almighty good- 
 ness vouchsafe so to bless and 
 sanctify, 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 ac- 
 cording, &c. 
 
 192 ^ria grant tfiat foe, 
 reccibing t5£S£®|)Bcrea= 
 tures of breaiJ anU foinc, 
 accor&ing to WtiVi Sbon 
 out S>abiour %tw% 
 ©prist's Solg fnstitu- 
 
 I" [Scotch Lit. and 1 B. of Ed. VI. 
 
 IB. ofEdw. VL 
 
 And with Thy Holy Spirit 
 and word vouchsafe to bl^ss 
 and sano^ttify these Thy crea- 
 tures 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 Be was, §-c. 
 
 ' one."] ' [Scotch Lit. " and sacriiice."} 
 
294 
 
 THE COMMUNION. 
 
 CHAP, tion, in rcmembrancE of 
 
 VII 
 
 — l^is ttEatfi anU passion, 
 
 mag be partakers ofi^ 
 l^t's most blesseU botrg 
 anlf blooti: fafio, in 
 t])t same ntgfit tSat |^e 
 fcoas betragetr, toofe 
 brtaUj anil, fofien |^c 
 Bair gtten tfianfes, |^e 
 braifee ft, anU gabe tt to 
 l^fs Uisctples, sajitng, 
 (K) 'SCalte, eat, tfits ts 
 * 0lTo bo&g biWi is giben 
 for jiou, iio tjis in 
 remembrance of 0Lt, 
 Htfeetoisc, after supper, 
 He toofe tfie eup, antr, 
 fojen '^j fiatt giben 
 t^anfes, l^e gabe it to 
 tfiem, sagtng. Drink ge 
 all of tfiis, for tfits is 
 iWg blooir of tfie Neb) 
 Testament, foJieS is 
 sgeir for gou, anir for 
 mang, for remission of 
 sins, i(o tfiis, as oft as 
 gou sj&all irrinfe it, in 
 remembrance of JWe. 
 
 Scotch Lit. 
 
 Immediately after shall be 
 said this memorial or prayer 
 of oblation as foUoweth : 
 
 Scotch Lit. 
 At these words, 
 "took bread/' that 
 presbyter that offi- 
 ciates is to take 
 the paten in his 
 hand. 
 
 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 flagon) as he 
 intends to conse- 
 crate. 
 
 1 B. Edw. VI. 
 Here the 
 priest must 
 take the bread 
 into his hands. 
 
 Here the 
 priest shall 
 take the cup 
 into his hands. 
 
 1 B. of Edw. VI. 
 
 These words before rehearsed 
 are to be said, turning still to 
 the Altar, without any eleva- 
 tion or shewing the Sacrament 
 to the people. 
 
 Wherefore, O Lord, and heavenly Father, according to the 
 institution of Thy dearly beloved Son our Saviour Jesus 
 Christ, we. Thy humble servants, do celebrate and make 
 here, before Thy divine Majesty, with these Thy holy gifts, 
 
 ' ["the same."] 
 
THE COMMUNION. 
 
 395 
 
 L the memorial which Thy Son hath willed us to xo&ke, having CHAP, 
 in remembrance His blessed passion, mighty resurrection, - — — ^— 
 and glorious ascension, rendering Thee most hearty thanks 
 for the innumerable benefits procured unto us by the same, 
 entirely desiring Thy fatherly goodness to accept, &c., as in 
 the prayer after the elements delivered. 
 
 IB. ofEdw. VI. 
 
 Let us pray. 
 [Scotch Lit. " Then shall the presbyter say,"] As our 
 Saviour Christ hath commanded and taught us, we are bold 
 to say. Our Father, &c.' 
 
 Tlie answer. 
 
 But deliver us from evil. Amen. 
 
 Then shall the priest say, 
 
 The peace of the Lord be alway with you. 
 
 The clerks. 
 
 And with thy spirit. 
 
 The priest. 
 
 Christ our Paschal Lamb is oifered up for us, once for all, 
 
 when He bare our sins on His body upon the cross, for He is 
 
 the very Lamb of God that taketh away the sins of the world : 
 
 wherefore let us keep a joyful and holy feast with the Lord. 
 
 193 Scotch Liturgy. 
 
 Then shall the 
 bishop, if he be 
 present, or else the 
 presbyter that ce- 
 lebrateth, first re- 
 ceive the Commu- 
 nion in both kinds 
 himself, and next 
 deliver it to other 
 bishops, presbyters, 
 and deacons, (if any 
 be there present,) 
 that they may help 
 
 Common Prayer. 
 
 Then shall the 
 minister first re- 
 ceive the Commu- 
 nion in both kinds 
 himself, and next 
 deliver it to other 
 ministers, if any 
 present, (that they 
 may help the chief 
 minister,) and after 
 to the people in 
 their (M) hands, 
 (N) kneeling. 
 
 1 B. ofEdw.VI. 
 
 Then shall the 
 priest first receive 
 the Communion in 
 both kinds himself, 
 and next deliver it 
 to other ministers, if 
 any be present there, 
 {that they may be 
 ready to help the 
 chief minister,) and 
 after the people. 
 
 him that celebrat- 
 
 eth, and after to the people in due order. 
 
 ' [Scotch Lit. 
 humble access. ] 
 
 " for Thine is the kingdom," &c. 
 
 all humbly kneeling. 
 
 Then follows the prayer of 
 
296 
 
 THE COMMUNION, 
 
 CHAP. 
 VII. 
 
 And wlien he re- 
 . ceiveth himself, or 
 dehv ereth thebread 
 to others, he shall 
 say this benedic- 
 tion, 
 
 TTie body of our 
 Lord Jesus Christ, 
 which was given for 
 thee, preserve thy 
 body and soul unto 
 everlasting life. 
 
 Here the party 
 receiving shall 
 say (P) Amen. 
 
 And the presby- 
 ter or minister that 
 receiveth the cup 
 himself, or dehver- 
 eth it to others, 
 shall say this bene- 
 diction. 
 
 The blood of our 
 Lord Jesus Christ, 
 which was shed for 
 thee, preserve thy 
 body and soul unto 
 everlasting Ufe. 
 
 Here the party 
 receiving shall 
 sav Amen. 
 
 And when he de- 
 livereth the bread, 
 he shall say. 
 
 And when he de- 
 livereth the Sacra- 
 ment of the body 
 of Christ, he shall 
 say to every one 
 these words. 
 
 (O) ©fie botrg of 
 our HorU ^£gus 
 (Bi^xi%t, toSt'cS teas 
 gttien for tfitE, fxt= 
 snbf tJ)B boifg anir 
 soul unto £berlast= 
 tng life, anlJ tafee 
 anir tat t^ta in 
 remembrance tiiat 
 GrSrist&ieirfortSee, 
 anU fecit on f^i'mm 
 tjg Jeart bg fat'tft 
 foitS tfianfeggtbing. 
 
 And the minister 
 that delivereth the 
 cup shall say. 
 
 1 B. Ed. VI 
 The body 
 of our Lord 
 JesasChrist, 
 ■which was 
 given for 
 thee, pre- 
 serve thy 
 body and 
 soul unto 
 everlasting 
 life. 
 
 ®5e btooir of our 
 Horagcsugffifirtst, 
 ioiiitb toas sftcii for 
 tfiee, prcserbc tfig 
 bo&g anlJ soul unto 
 ebcrlastmg life ; 
 irrmfe tjfs in re= 
 membrance tjat 
 ©prist's bloot toas 
 sfteij for tjce, ani 
 be tjianfeful. 
 
 2 B. Ed. VI. 
 Take and 
 eat this in 
 remembrance 
 that Christ 
 died for thee, 
 and feed on 
 Him in thine 
 heart by faith 
 with thanks- 
 giving. 
 
 1 B. of Edw. VI. 
 And the minister 
 delivering the Sa- 
 crament of the blood, 
 and giving every 
 one to drink once 
 and no more, shall 
 say, 
 
 lB.Ed.VL 
 The blood 
 
 2 B.Ed. VI. 
 Drink this 
 
 of our Lord in remem- 
 JesusChrist, France that 
 which ■was.Christ'sblood 
 
 shedforthee, 
 preserve thy 
 body and 
 soul unto 
 everlasting 
 Ufe. 
 
 was shed for 
 thee, and be 
 thankful. 
 
THE COMMUNION. 297 
 
 194 1 B. of Edward VI. chap. 
 
 YII. 
 
 If there be a deacon, or other priest, then shall he follow 
 with the chalice, and as the priest ministereth the Sacrament 
 of the hody, so shall he (for more expedition) minister the 
 Sacrament of the blood in form before written. 
 
 In the Communion time the clerks shall sing, 
 
 O Lamb of God, that takest away the sins, &c., have 
 mercy upon us. 
 
 O Lamb of God, that takest away the sins, &c., grant us 
 Thy peace. 
 
 Beginning so soon as the priest doth receive the holy Com- 
 munion, and when the Communion is ended, then shall the 
 clerks sing the Post-Communion. 
 
 Sentences of holy Scripture, to be said or sung, every day 
 one, after the holy Communion, called the Post-Communion : 
 Matt. xvi. 24; Mark xiii. 13; Luke i. 68, and xii. 37, 40, 47; 
 John iv. 23, and v. 14, and viii. 31, and xii. 36, and xiv. 21, 
 23, and xv. 7, 8, 12; Rom. viii. 31, 32, 33, and xiii. 12; 
 1 Cor. i. 30, and iii. 16, and vi. 20; Eph. v. 1, 2. 
 
 Then shall the priest give thanks to God in the name of 
 all them that have communicated, turning him first to the 
 people, and saying. 
 
 The Lord be with you. 
 
 The answer. 
 
 And with thy spirit. 
 
 The priest. 
 
 Let us pray. 
 
 Almighty and everlasting God, we most heartily, &c. 
 The Common Prayer. 
 
 Then shall the priest say the Lord's Prayer, the people 
 repeating after him every petition. 
 
 After shall be said as followeth : 
 
 ® Itorlr aitU fieabenlB §vA^tx, foe ®Sb fiumbk gwbants 
 tntirelB if^st" ®i»8 fatfierlg goobnESS, mErct'fuIlB to acapt tftts 
 our sacrifice of praise anU tfianfesgtbing, most fiumblg t)e= 
 seecfitng ®5ee to grant, tjat bg tj^e merits anli Iieatlb of SCfig 
 
VII. 
 
 398 THE COMMUNION. 
 
 CHAP, ^on ^£gus ©Sn'st, anU tfirougfi fattj t'n |^ts blooif, fue, mtt 
 - all ®6b toftok CCfiurcS, mag obtain remtsston of our gmg, 
 an& all otjn benefits of ?^is passion. (Q) ^ntr ]^ere foe 
 offer anil present unto ©fiee, © Horlr, ourselbes, our souls antt 
 boiJies, to be a reasonable, fiolg, anft Itbelg sacrifite unto 
 ©Jee, fiumblg beseecfitng ©See", tfiat all foe tj^at be partalters 
 of tjis fiolg ©ommunton, mag be fulfilletr fottft ©ftg grate 
 anir Seabenlg beneUictton. ^nir altjougfi foe be unfoortfig, 
 tfirougl) our manifottr sins, to offer unto ®|b£f ang sacrifice, 
 get foe beseecj ®fiee to accept tjis our bouniien butg an& ser= 
 
 bice, [1 B. of Edw. VI. " and command these our prayers 
 and supplications, by the ministry of Thy holy Angels, to be 
 brought up iato Thy holy tabernacle, before the sight of Thy 
 divine Majesty,"] not foeigjing our merits, but parJjoning our 
 offences, ti^rougl^ ^t%\x% GCfirist our UorJj, bg foSom, anil 
 fot'ti) fofiom, in tj^e unitg of tje ?^olg C&fiost, all honour 
 anir glorg be unto 'Sffiee, ® ;ffatlitx ^Imtgfitg, foorlij fottjout 
 enir. ^men. 
 
 Or this,] Scotch Lit. When all have communicated, he that 195 
 celebrates shall go to the Lord^s table, and cover with a 
 fair linen cloth, or corporal, that which remaineth of the 
 consecrated elements, and then say this collect of thanks- 
 giving, as followeth : 
 
 aimtgfitg aniJ eberltfaing CEfoiJ, foe most ftearttlg tfianfe 
 Wbit, for tfiat "S^jbou bost faoucf)safe to feeir us foJ)o jbabe Uulg 
 recetbeiJ tfiese fiolg mgstertes, foi'tfi tfie spiritual fooij of tje 
 most precious boljg anij blooii of ©fig §bon our Sbabiour 
 3JCSUS Gtfirtst, anir irost assure us tfierebg of ©fig fabour BviO 
 gooiiness tofoarii us, aniJ tfiat foe be berg members incorporate 
 in ©fig mgstical boirg, fofiicfi is tfie blesseif tompang of all 
 tfie faitfiful people, anir be also fieirs, tfirougfi fiope, of ©fig 
 eberlasting feingirom, bg tfie merits of tfie most precious iieatfi 
 anir passion of ©fig irear S>on : 5Me nofo most fiumblg be= 
 seecfi ©fiee, @ fieabenlg jfatfier, so to assist us toitfi ©fig 
 grace, tfiat foe mag continue in tfiat fiolg fellofosfiip, anir iro all 
 sucfi gooir foorfes as ©fiou fiast prepared for us to foalfe in, 
 
 " [1 B. of Edw. VI. " that whoso- Son Jesus Christ, and he fulfilled, &c., 
 
 ever shall he partakers of this holy and made one hody with Thy Son Jesus 
 
 Communion may worthily receive the Christ, that He may dwell in them, and 
 
 most precious body and blood of Thy they in Him."] 
 
THE COMMUNION. 299 
 
 tjbrougfi gjesus GCfirtst our ILorir, to iofiotn, foitfi ©fiee antf tfie chap. 
 |^olBetJ)ost,I)£ all fionour anU gIorB,toorIti tm'tfiout tnJj. anim. "''"■ 
 
 Then shall be said or sung, [Scotch Lit. Gloria in Excelsis, 
 in English.] 
 
 ffilorg i)j to ffiolr on ]&tgji, an& tn tartfi pea«, gooft fotllTMsintiie 
 Rtotoarljs men. SSSe praise ©ftef, toe bless ©fiee, foe luorsSfp Edw^vi. 
 ■SDijee, toe glon'fg ©fiee, toe g&e tfianfes to ®6ee for ®6b fiwat J^'^pJ^^^^^^ 
 Slorg, @ Horft ©oft, beabenlg Hing, ffioU tfic Jpatfier gll-- begLning 
 migfitg. ® HorU, tfie onlg-begottcn S>on gjesu eDfirtst, © munLnrf- 
 HoriJ ffioii,1lamli of ffioti, ^on of tfte jFatfier, tjbat tafeest l^^i^^te 
 afoag tiie sins of tje toorltr, j&abe ntertg upon us. ©fiou tftat ^^'^\^^ 
 tafeest afoag tfie sins of t|)e foorlif, fiabe mertg upon us. ©Sou Thee,^'&r 
 tSat tafeest atoag tfie sins of tfie toorlft, receibe our pragers. t^d'L*""''" 
 ©Sou tfiat sittest at tSe rigfit fiantt of ffioJj tfie JFatter, |)abe ^'''"■• 
 mertp upon us ; for ©fiou onlg art fiolg, 'Stfiou onlg art tje 
 morlJ, ©Sou onlg, © CDfirtst, foitfi tfie l^olg Cfffiost, art most 
 SigS, in tSe glorg of ffioft tj&e Jpatjer. 
 
 s Then the priest, or the bishop, if he be present, shall let 
 them depart with this blessing. 
 
 ©fie peaie of C&o& fofiicfi passetfi all unberstantrtng feeep 
 gour fiearts an& minlJs in tfie fenotoletrge an& lobe of (Sfolr, anir 
 of l^is ^on 3JCSUS ©firist our Horif. [flnU tfie blessing of These 
 Cffotr aimigfitg, tfie JFatfier, S>on, anti |^olg €&fiost, be ^^^^^S 
 amongst gou, anti remain foitfi gou altoags.] glmen. suc'r"*™ 
 
 [1 B. of Edw. VI. Where there are no clerks, the priest 
 shall say all things appointed for them to sing.J 
 
 [When the holy Communion is celebrate of the work-day, 
 or in private houses, there may be omitted Gloria in Excelsis, 
 the CredOj the homily, and the exhortation, beginning 
 " Dearly beloved," &c.J 
 
 [Scotch Lit. After the divine service is ended, that which 
 was offered shall be divided in the presence of the presbyter 
 and the churchwardens,, whereof one half shall be to the use 
 of the presbyter, to provide him books of holy divinity ; the 
 other half shall be faithfully kept and employed on some 
 pious or charitable use, for the decent furnishing of that 
 church, or the public relief of their poor, at the discretion of 
 the presbyter and churchwardens.] 
 
300 THE COMMUNION. 
 
 CHAP. Collects to be said after the offertory, when there is no Com- 
 — ^^^' munion, every such day one. [And the same may be said also 
 
 ed thus [] as often as occasion shall serve, after the collects either of 
 omm^dm moj-Qing Qj. evening prayer. Communion, or litany, by the 
 Edw. VI. discretion of the minister.] 
 
 asgfst usmnctfuIlB, ® ILorlJ, in ti)t%t our supplications 
 anb pragers, auU irtspose tj&t toag of 'S^Sb serbants totoar&s 
 titt attainnwnt of ebnlasttng salbatton, t^at among all tftJise 
 tj&angts antr tfiantes of tfit's mortal life, tfies mag ekr tie 
 tfEftnUetf b2 ®f)B most gracious antf rcairg Jclp, tfirougfi 
 (Bf)xi%t our %oxts. amen. 
 
 © aimigtitB ^ori" anil cbcrlibing ffioft, boucfisafc foe i)e= 
 scEc!) ^ficE to ifirect, sanctifg, anU gobcrn hotft our hearts antr 
 bo&ies in tfie foags of ©65 lafos, anft in tj&e foorlis of ©fig 
 commanJjmcnts, tfiat tSrougfi ©Sb >"ost migfitg protection, 
 hotf) fitrc anil tbcr, foe mag be prcsErbcir in faobg antt soul, 
 tjbrougt) our Horir anb ^abiour ^jcsus CD^rist. amen. 
 
 ©rant foe beseecft 'STfiee, aimigfitB CEfoir, tjat tfie bjorbs 
 fajj^icS foe ]&abe fiearb tfiis bag bjitfi our outfoarb ears, mag 
 tfirougS ©fiB gia« ""f so graffeb inbjarblg in our hearts, tjat 
 tf)EB mag firing fortft in us tfie fruit of goob libing, to t^e 
 honour anb praise of WtiTo iSame, tjbrougfi gjesus ©firist our 
 Horb. amen. 
 
 ^rebent us, ® Horb, in all our boings foitj ®6g most 
 gracious fabour, anb furtjber us foitj ©Jg continual i)elp, ti&at 
 in all our foorfes hegun, continueb, anb enbeb in ©fiee, foe mag 
 glorifB ®^6b fto^B iSame, anb finallB ig ©fig mercg obtain 
 tberlasting life, tfirougjb ^esus GDSrist our Itorb. glmen. 
 
 aimigjbtg €&ob, tje fountain of all foisbom, fal)o fenofoest 
 our necessities before foe asfe, anb our ignorance in asking ; foe 
 beseech W^ee to fiabe compassion upon our infirmities, anb 
 tjose things fojicft for our unfoortibtness foe bare not, anb for 
 our blinbness foe cannot asfe, bouclbsafe to gibe us, for tfie 
 foortfiiness of ©fig S>on ^esus GDfirist our Horb. amen. 
 
 aimigStg ffiob, fofio fiast promiseb to fiear tfie petitions 
 of tjbem tf)at ask in Wit^ S»on's igame, foe beseecft Wbtt 
 mercifullg to incline 'STtine ears to us tfiat fiabe mabe nofo 
 our pragers anb supplications unto ©ftee, anb grant tjat tfiose 
 
THE COMMUNION. 
 
 301 
 
 things toe fiabe fattfifullj) asTutt accorirmg to ©Jg tofll, tnag chap. 
 jffmuallg hi obtafmtr, to tfie relt'ef of our necessity, anU to tfie ^"" 
 setting fortfi of ©fig fllotg, tfirougfi gjegus ©ftn'st our 3B,orJj. 
 ^nien. 
 
 Common Prayer. 
 
 (T) Upon the holy-days (if 
 there be no Communion) shall 
 be said all that is appointed 
 at the Communion, until the 
 end of the homily, concluding 
 with the general prayer for 
 the whole state of Christ's 
 Church militant here in 
 earth, and one or more of 
 these collects before rehears- 
 ed, as occasion shall serve. 
 
 1 B. of Edw. VI.-i 
 
 On Wednesdays and Fri- 
 days the English litany shall 
 be said or sung in all places, 
 after such form as is appoint- 
 ed by the king's majesty's In- 
 junctions, or as is or shall be 
 otherwise appointed by his 
 highness. And though there 
 be none to communicate with 
 the priest, yet these days 
 (after the litany ended) the 
 
 priest shall put upon him a 
 plain alb, or surplice, with a cope, and say all things at the 
 Altar, (appointed to be said at the celebration of the Lord's 
 Supper,) until after the offertory. And then shall add one 
 or two of the collects afore written, as occasion shall serve by 
 his discretion ; and then turning him to the people, shall let 
 them depart with the accustomed blessing. And the same 
 order shall be used all other days, whensoever the people be 
 accustomably assembled to pray in the church, and none 
 disposed to communicate with him. 
 
 Common Prayer. 
 
 197 And there shall be no 
 [Scotch Lit. "public"] cele- 
 bration of the Lord's Supper, 
 except there be a good num- 
 ber to communicate with the 
 minister, according to his 
 discretion. 
 
 1 B. of Edw. VI. 
 
 Likewise in chapels an- 
 nexed, and all other places, 
 there shall be no celebration 
 of the Lord's Supper, except 
 there be some to communi- 
 cate with the priest. And in 
 such chapels annexed, where 
 
 the people hath not been ac- 
 customed to pay any holy bread, there they must either make 
 some charitable provision for the bearing the charges of the 
 
 " [The collects " For rain" and "For fair weatlier," stand liere.] 
 
302 
 
 THE COMMUNION. 
 
 CHAP. Communion, or else (for receiving of the same) resort to their 
 
 TII. 
 
 parish church. 
 
 Common Prayer. 
 And if there he not above 
 twenty persons in the parish, 
 of discretion to receive the 
 Communion, yet there shall 
 be no Communion, except four 
 or three at the least commu- 
 nicate with the minister. 
 
 And in cathedral or col- 
 legiate churches, where be 
 many ministers, and deacons, 
 they shall all receive the Com- 
 munion with the minister 
 every Sunday at the least, 
 except they have a reasonable 
 cause to the contrary. 
 
 1 B. of Edw. VI. 
 Also that the receiving of 
 the Sacrament of the blessed 
 body and blood of Christ 
 may be most agreeable to the 
 institution thereof, and to 
 the usage of the primitive 
 church; in all cathedral and 
 collegiate churches, there 
 shall always some communi- 
 cate with the priest that mi- 
 nistereth. 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 
 always 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. 
 
 2B. of Edw. VI. 
 
 (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 
 
THE COMMUNION. 303 
 
 interpreted in'a wrong part, and yet because brotherly charity chap. 
 
 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 Lord's Supper, that the communi- 
 cants kneeling should receive the same, which thing being 
 well meant for a signification of the humble and grateful ac- 
 knowledging of the benefits of Christ, given unto the worthy 
 receiver, and to avoid the profanation and disorder which 
 about the holy Communion might else ensue : lest yet the 
 8 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 Christ's natural flesh and blood. 
 For as concerning the sacramental bread and wine, they re- 
 main 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 Christ's true natural body ' 
 to be in more places than one. 
 
 Common Prayer. 1 B. of Edw. "VI. 
 
 And to take away the For avoiding of all matters 
 
 superstition which any person and occasion of dissension, it 
 
 hath or may have in the is meet that the bread pre- 
 
 bread and wine", it shall suf- pared for the Communion be 
 
 fice that the bread be such as made through all this realm 
 
 is usual to be eaten at the after one sort and fashion, 
 
 table with other meats, but that is to say, unleavened and 
 
 the best and purest wheat round, as it was afore, but 
 
 bread that conveniently may without all manner of print, 
 
 be gotten. (W) And if any and something more large 
 
 of the bread and wine remain, and thicker than it was, so 
 
 the curate shall have it to his that it may be aptly divided 
 
 own use. [Scotch Lit. " And in divers pieces ; and every 
 
 if any of the bread and wine one shall be divided into two 
 
 remain which is consecrated, pieces at the least, or more, 
 
 o [Scotch Lit " though it he lawful to have wafer hread."] 
 
304 
 
 THE COMMUNION. 
 
 CHAP, it shall be reverently eaten 
 ^"' — and drunk by such of the 
 
 the 
 
 by the discretion of the mi- 
 nister, and so distributed. 
 And men must not think less 
 to be received in part, than 
 in the whole, but in each of 
 them the whole body of our 
 Saviour Jesus Christ. 
 
 communicants only as 
 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 or wine, the 
 presbyter beginning at these 
 words, ' Our Saviour, in the 
 night that He was betrayed,' " 
 &c. 
 
 Common Prayer. 
 
 The bread and wine for the 
 Communion shall be pro- 
 vided by the curate and 
 churchwardens, at the charges 
 of the parish?, and the parish 
 shall be discharged of such 
 sums of money, or other 
 duties, which hitherto they 
 have paid for the same by 
 order of their houses every 
 Sunday. 
 
 pense 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 find, and pay the said holy loaf. 
 
 f [Scotch Lit. the rest omitted.] 
 
 1 B. of Edw. VI. 
 
 And forasmuch as the pas- 
 tors and curates within this 
 realm, shall continually find 
 at their costs and charge in 
 their cures, sufficient bread 
 and wine for the holy Com- 
 munion, (as oft as their parish- 
 ioners shall be disposed for 
 their spiritual comfort to re- 
 ceive the same,) it is there- 
 fore ordered, that in recom- 
 
THE COMMUNION. 
 
 305 
 
 199 Common Prayer. 
 
 And notCj that every parish- 
 ioner shall communicate at 
 the least three (X) times in 
 the year, of which Easter to 
 be one, and shall also receive 
 the Sacraments, and [Scotch 
 Lit. " observe"] other rites, 
 according to the order in this 
 book appointed'. And yearly 
 at Easter every parishioner 
 shall reckon vrith 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 paid. 
 
 1 B. of Edw. VI. 
 Furthermore, every man " 
 and woman to be bound to 
 hear and to be at divine ser- 
 vice, 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 com- 
 municate once in the year at 
 the least, and there to take 
 and receive all other Sacra- 
 ments and rites, in this book 
 appointed. And whosoever 
 willingly, upon no just cause, 
 do absent themselves, or do 
 ungodly in the parish church 
 occupy themselves, upon proof 
 thereof by the ecclesiastical 
 laws of the realm to be ex- 
 communicated, or suffer other 
 punishment, as shall to the 
 ecclesiastical judge (accord- 
 ing to his discretion) seem 
 convenient. 
 And although it be read in ancient writers, that the people 
 many years past received at the priest's hands the Sacra- 
 ment of the body of Christ in their own hands, and no 
 commandment of Christ to the contrary ; yet forasmuch as 
 they many times conveyed the same secretly away, kept it 
 with them, and diversely abused it to superstition and wicked- 
 ness ; lest any such thing hereafter shall be attempted, and 
 that an uniformity might be used throughout the whole 
 realm, it is thought convenient the people commonly receive 
 the Sacrament of Christ's body in their mouths at the priest's 
 hands. 
 
 5 [Scotch Lit., the rest omitted.] 
 
 CHAP. 
 Vll. 
 
 l'estrange. 
 
VII. 
 
 ANNOTATIONS 201 1 
 
 CHAPTER VII. 
 
 CHAP. (A) The Eucharist, whence derived; evxapurria and iv\oyia, different 
 things, and had different forms. (B) Men and women sat separate 
 one from another. (C) Mixing of water with wine ancient. The rea- 
 sons for it. (D) ' Draw near,' when to be said. Chancels anciently 
 peculiar to the clergy. The emperor only privileged. Laic Communion, 
 what. Why chancels allotted to the clergy only. The people usually 
 received at the chancel door. (E) Confession, why necessary before 
 the Communion. The priest's posture at the Altar, standing, and why- 
 (F) Sursum corda, ancient. (G) So also the responses. (H) Proper 
 prefaces. (I) Trisagium, ancient. Two hymns so called. (K) Conse- 
 cration, not performed by the words of primitive institution. The 
 sense of the fathers. The ancient custom of saying Amen to the conse- 
 cration. "Off?) Sivaius, what in Justin Martyr. (L) Bemembrance of 
 Christ's Passion at the Eucharist, ought to be as well by verbal comme- 
 moration as by mental meditation. The ancient forms. (M) The bread 
 anciently delivered into the Communicants' hands. (N) Kneeling in the 
 act of receiving commended; sometime used in antiquity; where practised 
 since the Reformation. (0) The various forms of delivering the ele- 
 ments. That of our Church justly preferred before the rest. (P) The 
 Scotch order for saying Amen by the party receiving commended. 
 Singing of psalms during the communicating, ancient. (Q) The Koman 
 order defective in the most proper sacrifice. (R) The angelical hymn. 
 Difference betwixt a hymn and a psalm. The hymn misplaced in the 
 Mass-book. Our order more consonant to antiquity. The council of 
 Carthage cleared. (S) The benediction, by whom to be given. The 
 custom of bowing at it. (T) The second service, when to be read. 
 (V) A rubric unhappily omitted. (W) The remains of the consecrated 
 elements, how anciently disposed. (X) To receive thrice in the year an 
 ancient practice. 
 
 And above all things, ^c] That the holy Communion^ even A 
 in the Apostolical age, was celebrated at the same both table 
 and time, when Christians met for their ordinary repast at 
 meals, hath been said before. No part of that, either spiritual 
 
THE COMMUNION. 307 
 
 or temporal food, was received without some religious applica- chap. 
 tion to God, relative and directed to the ends for which those '■ — 
 
 collations were prepared ; which application, whether it con- 
 cerned the creature destined for bodily or for mystical re- 
 freshment, consisted of either two prayers distinct, or two 
 202 distinct members of one prayer. The first was el')(api,cnla, 
 "thanksgiving" to God for those benefits. The second 
 ev\oyia, " invocation" of His blessing upon them. To speak 
 appositely to the matter in hand, when this application re- 
 lated to the elements separated for the holy Communion, 
 thanksgiving was made to God the Father much to the same 
 effect of this, that is, "for the redemption of the world by the 
 death and passion of our Saviour Jesus Christ," &c. And 
 from this very use the Communion contracted the name of 
 Eucharist, and not, as hitherto hath been commonly sup- 
 posed, from any words constituting consecration. Consecra- 
 tion of the elements was made indeed with thanksgiving, 
 not by it; by blessing it was performed, by blessing joined 
 with thanksgiving in. one continued form of prayer, or by 
 blessing concomitant with thanksgiving in two distinct 
 forms. Clear it is, though I grant the words were anciently 
 used in a promiscuous sense, these two, thanksgiving and 
 blessing, as distinct things, have in antiquity several designs, 
 and also several forms. Justin Martyr % describing the 
 Eucharist or thanksgiving, in his time, saith, 'O Kvpio<i 
 TrapiBtoKe, "va dfia re ev'xapiaTWfJi.ev rm 6 em virep tov tov 
 Koa^fLov eKTiKevai avv iraai Tol'i ev avToi Si,a tov avOpunrov, Kai 
 virep TOV aTTo t?5? kukUi^ ev y yejovafiev rf'XevOepaKevai rifj,ai, 
 Kal Ta<; ap')(a'i, koX ra? i^ovaia^ KaToXeXvKevai TeXeiav kuto- 
 Xvatv, Sia TOV iraOrjTov jevofievov kuto, Tr]v ^ovXtjv avTOv' 
 "the Lord hath commanded that withal we should give 
 thanks to God for the creation of the world, and all things 
 therein for the benefit of man; and for His delivering us 
 from the misery wherein we were born, and overthrowing 
 principalities and powers with a total defeat, by Him that 
 suffered according to His counsel." For farther illustration 
 of this place, you must know, that though the agapce were 
 now, for the cause afore specified, antiquated in the Greek 
 Church, yet in regard the collations were so very bountiful, 
 
 " Dialog, cum Tryphon. 
 
 X 2 
 
308 THE COMMDNION. 
 
 CHAP, as the Communion accommodations served, there remained 
 —^ — fair dole for the poor, the ancient form of thanksgiving, used 
 at their ordinary meals, was in part retained, viz. that by 
 which special recognizance was made to God as the Creator, 
 Lord, and giver of all things. After this, relating to the 
 creatures deputed for Christ's redemption and passion, and 
 as he elsewhere addeth'', vtrep rov Karrj^c&a-ffai, tovtwv Trap' 
 ainov, "for that God did deign them the favour of those 
 gifts of bread and wine." To the very same purpose is that 
 evxapia-ria fivanKT] in the Clementine Constitutions" j evxa- 
 puTTOVfJLev a-ol irdrep ^fiwv virep ^cofj^ ^? i'yvcopia-a'; rifuv Sia 
 'Irjdov Tov TraiSo? aov, &c.; "we give Thee hearty thanks, 
 our Father, for the life Thou hast given us by Thy Son Jesus 
 Christ," &c., ov a.Tria-TeiXa'; iwl acoTtipia t§ rj/ierepa yiveadcu 
 avOpwTTov, &c., " whom Thou sentest to become man for our 
 salvation," &c. : so gradually proceeding through the whole 
 economy of His mediatorship, it concludeth thus ; ert eirxa- 
 purrovfiev Trdrep ripJav, inrep tov n/jbiov aifuirov 'Irjaov Xpi- 
 arov TOV itc-)(y6evT0<s vrrep rjfi&v, Kal tov Tifiiov a-a>fj,aTO^, ov Kol 
 avrtrvTra ravra eirneKovfiev, avTov SiaTa^a/jiei/ov fifuv KaTWf- 
 yiWetv TOV avTov ddvuTov ; " we further thank Thee, O our 
 Father, for the precious blood of Jesus Christ shed for us, 
 and for His precious body, the antitypes whereof we now 
 celebrate. He having commanded us to shew forth His 
 death." Thus have I made it evident whence the word 
 Eucharist is derived, and that this thanksgiving was an- 
 ciently distinct from the consecrating or blessing of the ele- 
 ments, whereof the several forms are also as easily to be 
 produced, but I shaU supersede them for the present, having 
 occasion anon to declare them. 
 
 TTie men on one side, and the women on the other side-l B 
 Such was the primitive practice. The Clementine Constitu- 
 tions, irpovoia he tovtwv et? to erepov /j£po<; ol XaiKol KaOe^i- 
 adcocrav fi€Ta Trdarj'; ■^a-v^ia'; Koi evra^ia<;, Kal al yuvaiKe^ 
 Kexiopi^/J-evQ}^ ; "^let it be their care," speaking of deacons, 
 " to see that the people sit on one side with all stillness and . 
 order, and that the women sit apart by themselves." Nor 
 did they only sit in places distinct, but in reference to those 
 places had distinct ofiBcers; <rrr)icer(i)(7av he ol fiev •irvXcopol20S 
 
 ^ Apolog. 2. « Const Apost, lib. vii. c. 26. 
 
THE COMMUNION. 309 
 
 et? Ta? etcrdSou? t5)v avSpw, ^v\aa-crovTe<; avroii';, al S^ StaKO- CHAP. 
 
 vol ell} ra? t&v ywaiKcov^, " let the door-keepers attend upon '■ — 
 
 the entrance of the men, and the deaconesses upon the 
 entrance of the women." 
 
 C A little pure and clean water.] So was the ancient prac- 
 tice, a/DT09 TTpocr^eperac, Kal olvo<i, xal vStop', " bread is brought 
 forth, and wine, and water," saith the ancient father. This was 
 in opposition to two contrary sects; first, the Arminians, who 
 held that it was only lawful to use wine alone, without water. 
 Secondly, against the Hydroparastatse, who oflBciated with 
 water unmixed with wine. The reason of this mixture was 
 partly in imitation of our Saviour's act in the first institution 
 of the Eucharist, agreeable to the custom of that hot climate, 
 which constantly used to allay the heat of the wine with 
 water; and partly, because that when our Saviour's side was 
 pierced with the lance, there issued out both water and 
 blood, John xix. 34. 
 
 D Draiv near.] This exhortation, with the former, should 
 regularly be said before the people ascend into the chancel ; 
 for the first, I have the sufirage of a very learned bishop*^ 
 concurring in opinion with me ; and ■ for the latter, these 
 very words, "draw near," seem to imply as much, which 
 would sound very superfluous and idle, were the communi- 
 cants already ascended. Therefore Bishop Andrewes hath 
 affixed this marginal notes, forte non est opus his verbis, quia 
 jam accesserunt, " perhaps these words might be better 
 spared, because they are already come." Again, the rubric 
 before this invitation confirms this opinion, enjoining it to be 
 said to them that come (not those that are already come) to 
 receive the holy Communion. Now to enquire into the 
 practice of antiquity; first, you must know, that the laity, 
 the people, were not permitted so much as to enter the 
 chancel : ft,6voi<; i^ov eanv tok lepaTiKOK elaievai et? to 6v- 
 (TuwTtjpwv, Kol KOivaveZv^, "it is only lawful for the clergy 
 to enter the chancel, and there to communicate." So also 
 
 ■■ Const. Apost, lib. ii. c. 57. ' Montagu. Art. of Visit., anno 1638. 
 
 ' Just. Martyr. Apol. 2. ubi supra. tit. 7. art. 7. 
 
 vide Cone. Carthag., i;. 4. [Concil. s [Subjoined to NichoUs's Com- 
 
 Africanum. Labbei, torn. iii. p. 503.] ment] 
 
 et Concil. 6. in Trullo. can. 32. [Lab- ■> Concil. Laodic, can. 19. 
 bei, torn. vii. p. 1 3C2.] 
 
310 THE COMMUNION. 
 
 CHAP, another canon of another council, fJirj i^ear^ nvl t&v airav- 
 — ^^ — TftJi/ eV XaiKoh teXovvti, evBov lepov elaikvai dveriaa-Trjpiov \ 
 "let no layman be permitted to come within the choir;" 
 but this is with an exception of honour to the emperor, 
 who had a dispensation to enter this holy place, ^vka av 
 ^ovXridei-r) Trpocrd^ai hwpa t&5 ifKaffavri,, "when he had a 
 mind to present his oblations to his Creator." I do not 
 think that this is the first council which passed this grace to 
 the emperor, because Nazianzen'' before cited, in the last 
 chapter, gives so clear an account of the matter of fact. I 
 shall not overcharge you with too many proofs in so known 
 a custom, which needs no further demonstration than that 
 familiar phrase, of " laic communion," so frequent in St. Cy- 
 prian' and the African fathers, which denoted the deposing 
 of a clergyman, and compelling him to communicate amongst 
 the people, in a place distinct from the clergy. Whence first 
 this distinction grew. Bishop Jewel gives this reason, "that 
 they might not be disturbed in the office of their ministry." 
 I may assign another, because, at that time, the choir was 
 not susceptible of both states; for, without dispute, the 
 clergy were then surpassing numerous, so as Nazianzen™ 
 speaks complainingly, elal a^xeSov n TrXet'oi;? kot' api0/j,ov, 
 rj oTToacov dpxpvffi, "they were very near as many as the 
 flock under their cure." In the Church of Constantinople" 
 there were, by imperial determination, sixty priests, a hundred 
 deacons, a hundred and ten readers, and twenty-five singers. 
 The people being thus shut out of the choir, some place 
 they must of necessity be allotted, to which the phrase 
 " draw near" (for it was of ancient usage) must have respect; 
 this was the chancel door, or entrance into it ; for the clergy 
 having communicated, " the superior orders within the rails, 
 at the Communion table, the inferior within the body of the 
 choir °," the priest went down to the chancel door, opened 
 
 ' Concil. 6. in Trull., can. 69. laico communicare contingeret Cone. 
 
 '' [See p. 275.] Hippon. ca. 41. Ut Donatistee in nu- 
 
 ^ [Ep. Iv. ad Antonianum. Admissus mero laicorum recipiantur. See Aug. 
 
 est Trophimus ut laicus communicet Ep. ad Bonifacium. 185.] 
 
 Ep. IxviL ad fratres Hispan. Basilides ■" Apologet, [p. 15. torn. i. opp.] 
 
 episcopatum pro conscientiae suae vul- ° [Authent. Collat i. tit. iii. no- 
 
 nere sponte deponens ad agendam veil. 3.] 
 
 penitentiam conversus, Deum depre- " Concil. Tolet 4. c. 18. [p. 373. 
 
 catue et satis gratulans si sibi vel CoUectio Cann. Hispan. Madrid, 1808. 
 
THE COMMUNION. 311 
 
 both leaves, which before were kept shut; upon which occa- CHAP. 
 
 sion St. Chrysostom hath this excellent advertisement ; orav ^— 
 
 (•'S77? avekKOfjieva to, a/j,^i6vpa, Tore vofiurov Bia<ne\Xea-Oai, tov 
 
 20i ovpavov dv(o6ev, koX Karievat roils ayyeXoviV, "when thou be- 
 holdest the two doors of the cancellum, or traverse doors 
 opened, think with thyself thou then beholdest heaven itself 
 displayed, and the Angels descending from above," there, 
 fieydXTj ry <f)covrj, ippiKrf} rrj ^ofj, Kadairep Tt? Krjpv^, rr)v %6tpa 
 aipwv 61? TO v^o'i, iyfrriXbi ecrTco?, rracrt Kardhr)Xo>; jeyovcbs, 
 T0V9 fiev KoXei, tov? S' direipyei'^, "with a loud voice, and 
 thundering noise, like a crier, lifting his hand on high, 
 mounted up visible to aU men, these he inviteth to partici- 
 pate, those he driveth away." The form of invitation, if we 
 may credit the liturgy which beareth St. Chrysostom's name, 
 was this, /jLerd (j)6^ov @eov Kal rriarewi irpoa-eXdere, "in the 
 fear of God with faith draw near ;" and the very same is in 
 the liturgy ascribed to James. Certain it is the priest did 
 not run ambling with the elements up and down from man 
 to man, but that the communicants came to him; and this 
 is farther manifest by the Constitutions, called Apostolical; 
 jjieraKafi^avkro} eKaarTj rd^K Ka& kavrr\v, rov KvpiaKov amfia- 
 ro<;, Kat, rov rip-lov at/taTO?, ev rd^ei fierd alBov'i koI eiiKa^elwi 
 to? /Sao-tXeo)? irpocrepxo/J'evoi, aroiiian," : " let every order by 
 itself, in course, participate of the body of the Lord, and of 
 His precious blood, with all fear and reverence, as approach- 
 ing to the presence of a king." 
 
 E Then shall this general confession be made.] The Church 
 very aptly disposeth confession at the beginning of the 
 Communion service; for considering that solemn penance, 
 of so laudable practice in the primitive Church, is laid aside, 
 and the necessity of auricular confession worthily abolished ; 
 reason good some account should be given to the Church, 
 and in the Church, of our humble acknowledgment of our 
 sins, and hearty contrition for them, as preparatives neces- 
 sary to the ensuing duty. 
 
 During the whole time of the priest's officiating at the 
 Communion, setting aside in the very instant of his receiv- 
 
 Sacerdotes et Levitse ante altare com- ' Chrysost. Horn. iii. in Eph. 
 
 munioent, in choro clerus, extra cho- 1 Chrysost Horn. xvii. in Hebr. 
 
 riim populus.] ' Lib. ii. c. 57. 
 
313 THE COMMUNION. 
 
 CHAP, ing, you find him but twice upon his knees, whereof this is 
 
 '■ — the first ; at all other times, and parts of the service, he is 
 
 ordered to stand, and so was the practice of the primitive 
 Church: so the Constitutions % o a/s^te/aevs Xafnrpav iffOryra 
 fierevBiK!, koI aTai 7rpo<; tS dvcrtacrTTjpiq) eL^dfj,evo<; : " the 
 bishop in a white and shining vestment, and standing at the 
 Altar praying." So Augustine very often, especially where 
 he expostulateth', Quis audivit aliquando fidelium stantem 
 sacerdotem ad altare dicere in precibus, Offero tibi sacrificium 
 Petre vel Paule? ^c, "What one of all the faithful ever 
 heard the priest, standing at the Altar, "say in his prayers, 
 I ofi'er sacrifice to thee, Peter, or thee, Paul?" This posture 
 was taken up by the Christian Church, in imitation of the 
 Temple service, where the legal sacrifices were offered by the 
 priest standing. Now the correspondence betwixt the legal 
 and our evangelical sacrifice being such as is betwixt the 
 substance and the shadow, why should we not agree in the 
 posture also? for the priest performing the agenda of this 
 oiEce, is employed in several oblations ; first, to offer to 
 evj(<bv 6v/j,ui/Ma, "the incense of prayers and praises,'^ those 
 of the congregation. Secondly, the oblation of our alms. 
 Thirdly, the oblation of ourselves, souls and bodies. Lastly, 
 the grand sacrifice of all, the Lamb of God slain for us, and 
 His death represented in the blessed symbols. But why 
 then doth he not stand at this prayer also? I answer, be- 
 cause it is not part of the former oblations, but an humble 
 confession of his own and the congregation's transgressions. 
 
 Lift up your hearts.] Of the excellent design and antiquity F 
 of this preface, with its responsory, St. Cyprian" gives un- 
 deniable evidence. Quando stamus ad orationem, cogitatio 
 omnis carnalis et secularis abscedat; nee quicquam tunc animus 
 quam id solum cogitet quod precatur : ideo et sacerdos ante 
 orationem, prcefatione prtemissa, par at fratrum mentes dicendo, 
 Sursum corda; et dum respondet plebs, Habemus ad Dominum, 
 admoneatur, nihil se quam Dominum cogitate ; " when we are 
 employed in prayer, all carnal and worldly thoughts should 
 be banished; nor must we mind any thing but what we are 
 about, our prayers ; and therefore the priest, before he begins 
 to pray, prepareth the hearts of the people with this preface, 205 
 
 • Lib. viii. c. 1 2. t Dg civit. Dei, lib. viii. c. 27. " De orat. Dom. 
 
THE COMMUNION. 313 
 
 saying, Lift up your hearts; and when they reply, We lift CHAP. 
 
 them up unto the Lord, they are thereby admonished to '■ — 
 
 think of nothing but God." 
 
 G Let us give thanks unto the Lord.'] These verses are but 
 labels annexed to the other of sursum corda, and have refer- 
 ence to them : quis gratias agit Deo, nisi qui sursum habet 
 cor ad Dominum ; " who doth give thanks to God, but he 
 who hath his heart lift up unto the Lord," with Augustine : 
 and elsewhere more fully'', de hoc tanto bono^ levati cordis, 
 nan nobis gloriam quasi nostrarum virium tribuimus, hoc enim 
 continuo admonemur, quia hoc dignum, hocjustum est : " for this 
 so great benefit of our hearts lifted up, we ascribe not glory 
 to ourselves, as proceeding from our own natural power ; for 
 we are presently admonished, it is meet and right so to do." 
 Much it is for the honour of this preface, that whereas the 
 east and west in other parcels differed very much, yet in this 
 they both agreed, as is to be seen in all the liturgies ex- 
 tant of those ancient times, whereof having given you in- 
 stance for the Latin, I shall for brevity sake, only for the 
 Greek produce the Apostolical Constitutions '■ : o ap^xtepeix;' 
 ava Tov vovv koI iravre^' e^xpfiev 7r/30? rov /cvpiov 6 apj(Lepev<i' 
 ev')^apia'T'^aai/j,ev rS Kvpia)' ical Trai/re?" a^iov koX BtKaiov koX 6 
 apj(iepev<; ei-TrdTco' a^iov &s dXrjdS)^ /cal BiKaiov irpo irdvTcov 
 avvfivelv ae tov oWta? ovra deov : " The bishop : Lift up your 
 hearts. The people : We lift them up unto the Lord. The 
 bishop : Let us give thanks unto the Lord. The people : It is 
 meet and right. The bishop : True, it is very meet and right 
 to praise Thee the true God," &c. 
 
 H Proper pre/aces.] In the Church of Rome there were ten 
 proper prefaces, which our reformers, desirous to contract 
 the ofl&ce into more ease, reduced to five, proper to days of 
 more eminent remark^. 
 
 I -Holy, holy, holy, ifc.j This hymn was anciently called 
 Trisagium, because it consisted of three Holies. I find in 
 antiquity two forms of hymns under this name *. One thus : 
 
 = Idem de bono viduitatis. [t. vi. de apostolis, de cruce, de jejunio quad- 
 
 p. 380. ] ragesimali, de Beata Virgine. See Spel- 
 
 y [Sursum.] man's Concilia, p. 106. Lend. 1664.] 
 ^ Lib. viii. c. 12. "* [Alter hymnus est quern in liturgia 
 
 " [The fiye prefaces which were sua GrEeci bis terve quotidie concinunt, 
 
 omitted were, de apparitione Domini, Latini vero semel tantum quolibct 
 
314 THE COMMUNION. 
 
 CHAP. "Ayio^ 6 060?, wyios l<7j(ypo'i, ar/io<; aOdvuTO^,' ekerjaov ^fia,<; : 
 
 '■ — " holy God, holy mighty, holy immortal, have mercy on us." 
 
 This is that hymn mentioned in the TruUan Council", as the 
 frame, tcov iraXaiwv ayimv irarkpwv, "of the ancient Fathers,^^ 
 which Balsamon interpreteth to be the Fathers of the Council 
 of Chalcedon ; extant it is in the liturgy ascribed to St. 
 Basil ■•, but not in that of St. Chrysostom ; and therefore either 
 that liturgy must not be St. Chrysostom's, (who I conceive 
 may best pretend to it,) or else this hymn was not used in 
 the Constantinopolitan Church, until Proclus's time, who 
 upon the event of a miracle had advice from heaven to order 
 the singing of it in his church, if there be any faith in those 
 historians who deliver it for truth^. The other form of Tri- 
 sagium is this retained by our Church, expressly and almost 
 to a syllable agreeing with that in the Gregorian service', in 
 St. Chrysostom's liturgy ^^ and before them in the Constitu- 
 tions''. The composition is most excellent, wherein the 
 celestial choir are drawn into concert with the Church, join- 
 ing as a chorus in the words of the people, magnifying His 
 humanity, saying, " Glory be to Thee, O Lord most high ;" 
 or rather, as in the original, " Hosanna to the Son of David, 
 blessed is he that cometh in the Name of the Lord, Hosanna 
 in the highest," for so it is in the Latin translation, set forth 
 2 Eliz. Osanna in excelsis, Benedictus qui venit in nomine Do- 
 mini, Osanna in excelsis'. 
 
 anno, nimirum in magna Parasceve, /iVQefivat xm' ayyeMKTJs tivos SiScurxa- 
 
 idque Graece simul et Latine, his con- Klas top Tpurayiov Sfimv, ayios S &ehs, 
 
 ceptum verbis, Sanctus Deus, Sanctus aytos ta-xvphs, oiyios addvaros, eKerjffov 
 
 FortiSfSanctusImmortalis, miserere nobis. Tf/xas' Kal addis ^iriarpatpivTos tov trat- 
 
 AUix (le Trisagii orig. 8vo. 1674.] S/ou, koX ri lixrnBev airayyei\ai/Tos, S.a!u 
 
 *= Can. 81. rhv liixvov Hirav rb ttKtjQos, koX o^tw 
 
 ■* [In most copies of St Basil's Kondtrai t^v oTretA^v. Joli. Damascen. 
 
 liturgy this hymn is not given in full, de Orthodox^ fide, lib. iii. c. 10. Paris, 
 
 but referred to in a rubric, as well 1712.] 
 
 known. Goar, p. 161. Also St. Chry- ' [Renaudot., t. i. p. 101.] 
 
 sostom's liturgy. Goar, p. 68. It is ^ [^k!/>i^»<»s S hpeis- Tbi' iwivUtov 
 
 found in a Latin translation of St. v/ii/ov ^Sojna fiowt/ra KCKpaySra koX 
 
 Basil's liturgy. (0pp. Paris, 1566. \4yoi>Ta- 6 xopis. "Ayios 07105 07101 
 
 p. 857.) Basil is said to have recited xiptos 'SaPaiiS, itK'lipris S oiipavhs Kol 
 
 this hymn frequently. See Le Quien ^ 7^ t^j S<i|r)s Sou' affavvci iv toTs inf/l- 
 
 in opp. S.Jo. Damascen. ubi infra.] o-toij, fv\oyriii4vos S ipxafievis 4v 61/6- 
 
 ^ [*0(ri fjiiyodv Kal otr^v €KK\ri(Tiair- fian Kvpiov wffavvh iv Tols ir^i(fT0ls.~\ 
 
 TiK-^v IffTopiav (TvvTd^avT€s,'6Ti \iTavei~ ^ Lib. viii. c. 12 and 13. 
 
 ovTos Tov Iv Kwp(TTavTti'ovTr6\ei Kuov, Std ^ Sanctus, Sanctus, Sanctus, Dominus 
 
 Ttva OeiiKaTov ciTreiX^j/, eiri Tlp6K\av tov Deus Sabaoth, Pleni sunt cceli et terra 
 
 apxieTTitTKOTov yfyivi)ii.hr\v, a-uve$n dp- gloria tua, Osanna in excelsis, Beuedic- 
 
 ■Ka.yrjvai TraiSlov 4k tov \aoS, Ka\ oSra tus qui venit in nomine Domini. Osanna 
 
THE COMMUNION. 315 
 
 K Saying, Take eat, this is My body.] The recital of these ^^^''• 
 words pass in the common vogue for a consecration ; were I 
 Romishly inclined, I should rather impute unto them the 
 power of transubstantiation, for that a bare narrative can be 
 qualified to consecrate is certainly new divinity, unknown to 
 Scripture, and antiquity interpreting it. Therefore I must 
 adhere in judgment to those learned men who derive conse- 
 cration from the word of God and prayer, the very way by 
 which our Saviour Himself sanctified those elements in His 
 first institution. Matt. xxvi. 26, ev\ory^aa<;, " calling upon 
 God for His blessing," and eu^ajOto-Tijcra?, " giving thanks," 
 in which action it must be supposed that Christ had more than 
 a general design of saying grace, as we phrase it, for those ele- 
 206ments as creatures ordained for common nutriment, viz. an 
 intention of invocating God's blessing upon them, in reference 
 to those ends for which He meant by His institution to 
 separate and depute them. And though the primitive 
 fathers, in the act of consecration, did usually join the nar- 
 rative of Christ's institution with the words of blessing and 
 thanksgiving, thereby as it were shewing their commission ; 
 yet were they far from imagining that the elements were 
 sanctified any other way than by prayer, if they must be 
 thought (as sure none will question it) to mean as they said : 
 Justin Martyr is express ''j rrjv Bi evyrj^ Xojov tov irap' avrov 
 ei/'xapicTTTjOeiaav rpoijyrjv i^ ■^9 al/Ma koX crdpKe<; Kara ixeTa^dXrjv 
 Tpiipovrai rjp,S)v, meivov tov aapKOTroi7j6€VTO<; 'l7](Tov Kol crdpKa 
 Koi alfia ihihdxdriiJLev etvai, i. e. " those viands by which our 
 flesh and blood are nourished, being blessed by the prayer 
 and thanksgiving of the priest, we are taught, became thereby 
 the body and blood of Christ, who was incarnate." Cyprian', 
 pants ille supersubstantialis et calix benedictione solemni conse- 
 cratus, i. e. "that supersubstantial bread and wine, consecrated 
 by solemn benediction." Nyssen", ap/id^erai Boa \6yov 6eov 
 Kol evTsv^eco'!, i. e. " the Eucharist is sanctified by the word 
 of God and prayer." Cyril", e-mKKr)(7ea)<; yivofiivTj'i 6 fj-ev apro's 
 jiverai, awfjia Xpi,crrov, i. e. "invocation being made, the 
 bread becomes the body of Christ." Jerome, quid patitur 
 
 in excelsis. — D. Gregorii Liber Sacra- ' De Ccena Dom. 
 
 mentorum, p. 1. cum notis H. Menard. "" Catech. Orat. c. 37. 
 
 p. 10.] ■> Mystag. I. 
 ^ Apolog. 2. 
 
316 THE COMMUNION. 
 
 CHAP, mensarum minister, ut supra eos se tumidus efferat, ad quorum 
 
 ■ '■ — preces Christi corpus sanguisque conficitur", i. e. " what aileth 
 
 this table-servant and deacon, that he carrieth himself so 
 loftily above those with whose prayers the body and blood of 
 Christ is effected in the Eucharist." His convert, St. Austin?, 
 Benedicitur et sanctificatur illud quod est in Domini mensa 
 oratione, i. e. " the symbols lying on the holy table, are 
 blessed and sanctified by prayer." Nor do I find in all 
 antiquity any one genuine piece of a different sense, only 
 St. Ambrose in his de Sacramentis (if it be his) seemeth to 
 vary, antequam consecretur, panis est ; ubi autem verba Christi 
 accesserint, corpus est Christi'^ ; "before consecration it is 
 mere bread ; but when once Christ's words of institution are 
 recited, it becomes the body of Christ." Which yet is not 
 directly opposite to what I have delivered before, especially 
 taking Ambrose entire, for he begins his chapter thus : Vis 
 scire quia verbis ccdestibus consecratur? Accipe qucB sunt 
 verba. Dicit sacerdos, fac nobis hanc oblationem adscriptam^ 
 ratinnabilem, acceptabilem, quod est figura corporis et sanguinis 
 Domini nostri Jesu Christi. Qui pridie quam pateretur, &c., 
 i.e. "But will you know that the elements are consecrated with 
 heavenly words ? Hear the words themselves. The priest 
 saith. Make this sacrifice, which is the figure of the body 
 and blood of Christ, imputable, reasonable, acceptable for us. 
 Who the night before He suffered," &c., reciting Christ's action 
 at the institiition from the Evangelists, where the narrative of 
 the institution being continued with the prayer of the priest, 
 the consecration may seem to be completed by those words, 
 though in truth the prayer it was that operated the main, and 
 without it the words could have effected nothing; and this is the 
 reason why both in the now canon of the Mass, and the ancient 
 liturgies, there is always affixed a prayer of benediction, that 
 eiXoyla mentioned before, whose forms I shall here exhibit in 
 reference to my former promise. In the Romish canon thus, 
 ut hcec oblatio nobis corpus et sanguis fiat dilectissimi filii tui 
 
 " Ad Euagrium. torum, antequam illud quod est in 
 
 P Epist. 59. [Eligo in his verbis (1 Domini mensa, incipiat benedici; ora- 
 
 Tim. ii. 1, 2.) hoc intelligere, quod tiones, cum benedicitur et sanctifi- 
 
 omnis vel pene omnis frequentat Eccle- catur. ] 
 
 sia, ut precationes accipiamus dictas, 9 Lib. iv. c. 5. 
 
 quas facimus in celebratione Saoramen- ' [ratam, ed. Ben.] 
 
THE COMMUNION. 317 
 
 Domini nostri Jesu Christi, "that this oblation may become to CHAP. 
 
 us the body and blood of Thy most beloved Son our Lord Jesus '— 
 
 Christ." In the liturgy of St. Easily God is invocated " that 
 He would send His Holy Spirit," iiii to, nrpoKeifieva Bcopa rav- 
 ra KoL euXoyrja-ai avra koI dyi.daai, " upon the gifts there pre- 
 sent, that He would bless and sanctify them." That of St. 
 Chrysostom more full'; evXo'yrjcrov Bea-jroTa tov ayiov dprov 
 •Kovr^crov tov fiep dprov tovtov Tifiiov awfia tov XpitJTOv crov : 
 " bless, O Lord, this holy bread, make it the precious body of 
 Thy Christ." Elder than these the Clementine Constitutions. 
 Haying premised the words of institution, (a mode observed 
 207 by all Greek liturgies, herein differing from the Latin,) he 
 adds, d^iovfiev ere, ottcu? ev/ji,ev(Jt)<; eTrt/SXei/rj;? iiri to irpoKeifieva 
 Bu>pa TavTa evcoTTiov crov, av 6 d.vevSer]<; Beo'i' Koi KaraTre/Jb'ylfr)'; 
 TO ouyiov aov TrvevfJ,a iiri rrjv dvatav TavTTjv tov fiapTvpa tcov 
 TraOrifidrcov tov Kvpiov 'Itjo'ov, oirwi dTrot^rjvri tov dpTov tovtov 
 crwjJLa tov XpicTTOv aov, koL to iroTrjpiov tovto al/j,a tov Xpiarov 
 aov", &c., " we beseech Thee that Thou wouldest graciously 
 behold these oblations presented before Thee, Thou God that 
 wantest nothing, and send down Thy Holy Spirit upon this 
 sacrifice, being the commemoration of the passions of our 
 Lord Jesus, to exhibit this bread as the body, and this cup 
 as the blood of Thy Christ." Now it were, I say, vain to 
 prefix with the Latins, or to affix with the Greeks, such an 
 invocation, if the bare affirmative words of our Saviour's in- 
 stitution were consecration all-sufficient. 
 
 By the marginal ascription of the 1 B. of Edward VI. we 
 may observe from whence the custom is derived for the 
 minister to take the elements into his hands upon his pro- 
 nouncing of the words of institution. I humbly offer it to 
 better judgments, whether that direction being expunged by 
 our second reformers, it would not be a safe and as proper a 
 course to begin that action at these words, "Grant that we 
 receiving these Thy creatures," &c., and to continue the rite 
 until the words of institution be past. For as I said before, 
 the words of invocation of God's blessing, jointly with those 
 of Christ's institution, constitute the consecration. Now if 
 the blessing of the symbols be, as it is, an essential part of 
 
 ■ [Goar, p. 169.] 169.] 
 
 ' [Goar, p. 77. Also St. Basil, p. " Constit., lib. viii. .;. 12. 
 
VII. 
 
 318 THE COMMUNION. 
 
 CHAP, consecration, then reason good, that with the words whereby 
 ■ it is accommodated and appHed, the ceremony proper to it, 
 that I mean of imposing of hands, should be used also. 
 Nevertheless, I see not how the either precept or use thereof, 
 as Bucer=' suspected, can at all officiate to the error of tran- 
 substantiation, considering that the direction referreth not 
 to the words of institution, which the papists make the great 
 operators in the conversion, but to the words " took bread," 
 and " took the cup," as is rightly noted in the Scotch Li- 
 turgy, where the same direction is revived. As to the words 
 of institution, I must here note, against all who pretend our 
 service is taken out of the Mass-book, that the Church of 
 Rome hath halved them, as well as the Communion itself. 
 For whereas our Church, agreeable to the general manner of 
 all other hturgies, indeed agreeable to St. Paul and his asso- 
 ciate St. Luke, (who supplied what St. Matthew and St. Mark 
 had omitted,) after these words, "This is My body," con- 
 tinueth, "which is given for you," the canon of the Mass 
 chops ofiF the words, quod pro vobis traditw, contenting itself 
 with hoc est corpus meum. 
 
 Though all our liturgies stand silent in it, yet may I not 
 omit what here by the way doth offer itself as observable, 
 viz. that at the close of the Eucharistical prayer, the ancient 
 manner was for the people to contribute their Amen ; which 
 the annotator, Mr. Thomdike^, and some other learned men, 
 conceive to be the mind of St. Paul, 1 Cor. xiv, 16, "How 
 shall he that occupieth the room of the unlearned say Amen 
 at thy giving of thanks ?" applying eVi Ty ay evxapurTia to 
 the consecrating prayer, which included thanksgiving fitly 
 and concinne enough, and the practice of the primitive 
 fathers gives the same interpretation, dpro'i Trpo(T<pepeTai koI 
 OLVO^^, Kat, o TTjOoecTTcb? evp^a? 6fj.o(io^ koX ev^apurria^ oarj Svva- 
 fjLi^ avrm dvaTre/j-irei, koI Xao9 iTrev^/j.ei, 'Ke<ytov to 'Afiyv, 
 saith Justin Martyr"; "bread and wine is brought forth, 
 
 " [Censura, cap. ix. p. 472. Script. sanctificatione, qua nobis sint corpus et 
 
 Aug. Optarim igitur adductis rationibus sanguis Cbristi.] 
 
 quas exposui, cruculas illas nigras, at- ? [The Service of God at Religious 
 
 que praeceptum illud, de sumendo in Assemblies, cap. x. § 38, p. 336. ed. 
 
 manus pane et vino, cum verba. Qui in Oxf.] 
 
 node qua tradebatur, Sjc. recitanda sunt, ' [koj SSaip.] 
 
 tolli de libro, una cum precatiuncula ■ Ubi supra, 
 ilia pro panis et vini benedictione atque 
 
THE COMMUNION. 319 
 
 and the presidentj with all intention of spirit^ poureth forth CHAP, 
 
 prayers and thanksgivings, and all the people acclaim Amen." - 
 Here is evidence clear enough to serve my turn, if my trans- 
 lating oa-T) 8vvafj.t<;, "with all intention of spirit''/' gives 
 check to so many of Smectymnuus "^ as yet survive, who will 
 have it "according to his ability," and thereby advance extem- 
 pore prayer, I must tell them their own Beza"* renders the 
 phrase quanta potest contentione ; I must tell them that the 
 words in their native and proper energy can signify nothing 
 else, witness Gregory Nazianzen% who understood them 
 better than they or I. ^epe, oa-'q BvvafiK rijv hnvLKuov 
 208 aSofiev eKeivrjv m^v rjv irore rjcrev 6 ^laparfK eVl rol<i Alyv- 
 TTTiOK T7? ipv6pa KaTa\r}<f>deXcnv^, &c.; "Come, let us with all 
 intention of spirit chant that triumphant ode which some- 
 time the Israelites sang upon the overthrow of the Egyptians 
 in the Red sea." "Oa-rj Svpu/mk being limited precisely to 
 eKeivrjv aSijv, utterly shuts out all arbitrary conceptions. To 
 pursue my former purpose, one who was baptized by here- 
 tics, became somewhat afflicted in his conscience, suspecting 
 his baptism for illegitimate, thereupon he resorts to Dio- 
 nysius Alexandrinus, desiring that he might be re-baptized. 
 Dionysius replied no, and assigned this reason for it, why he 
 might not re-baptize, ev^a/atcrrta? hraKovcravTa koX avve- 
 wKpOej^dftevov to 'Afj,7]v ^, " one who had been present at the 
 mystical thanksgiving, and had with the congregation joined 
 his Amen." The same fashion is extant in all the Greek 
 liturgies, that of the Clementine Constitutions excepted. 
 For the Latin Church let St. Ambrose'' speak; ante consecra- 
 tionem aliud diciiur, post consecrationem sanguis nuncupa- 
 tur, et tu dicis Amen ; " before the consecration," wherewith 
 thanksgiving was joined, "it is called somewhat else, but after 
 
 *> [See Thomdike, cap. x. § 25.] said that i irpoeiTTij (whom they some- 
 
 " [Smectymnuus Redivivus, p. 5. whatguiltilytranslate'Theinstructorof 
 
 "In that famous place of Just. Mart. the people,') prayed, as they falsely term 
 
 Apol. ii., ' He who instructed the peo- it, according to his ahility : It is true ; 
 
 pie prayed according to his ability.* so do ours, and yet, God be thanked. 
 
 Nor was this liberty in prayer taken we have a liturgy, and so had they." 
 away, and set and imposed forms intro- "^ In 1 Cor. xiv. 16. [N. T. 1560. 
 
 duced until the time that the Arian p. 555.~\ 
 
 and Pelagian heresies did invade the ° [Orat. iv. p. 83, t. i. opp.] 
 
 Church." Defence of the Humble Re- ' [KoAvipBeiai 6a\i,a!rr].~\ 
 
 monstrance, &c. London, 164:1, p. 14. » Euseb. Hist, lib. vii. c. 9. 
 
 "The words are Siri) Siya/iis, that is, h [De Mysteriis, cap. ix.] 
 
 'with all intention.' If Justin Martyr 
 
320 THE COMMUNION. 
 
 CHAP, consecration it is styled the blood of Christj and thou sayest 
 
 '- — Amen." 
 
 Having in remembrance His blessed passion.'] This blessed L 
 Sacrament is commemoratio Dominica passionis, "a. com- 
 memoration of our Saviour's passion." So was His express 
 command when He first instituted this holy rite^ tovto 
 TToiecTe ek rrjv ifirjp avd/ivrjcriv, " do this in remembrance of 
 Me :" which words import somewhat more than a calling of 
 His passion to our mind, a meditating and thinking upon it 
 when we are conversant about that sacred action, as is 
 vulgarly apprehended. Sure I am the primitive Church 
 stretched it farther, and held herself obliged thereby, not 
 only to a mental, but a vocal commemoration ; therefore wit- 
 ness her liturgical formulas, constantly running after one 
 tenor importing as much, fj,e/jLvr)fjLivoi, uv Si rjfias inrifLeivev, 
 eu^apLUTOvfiAv aoi 0ee iravTOKparop^ , ical rrjv Sidra^iv avrov 
 TrXrjpovfiev; "making commemoration of what He suffered 
 for us, we give Thee thanks, Almighty God, and so fulfil 
 His appointment." So the Constitutions^, whereby it is 
 manifest not only that such commemoration was made, but 
 that it was made upon the account of divine institution. In 
 aU the liturgies ascribed to St. James, St. BasU, St. Chry- 
 sostom, &c., the like commemoration passeth current. For 
 the Latins listen to St. Ambrose'; sacerdos dicit, Ergo memo- 
 res gloriosissimce ejus passionis, et ah inferis resurrectionis, et 
 in coelum ascensionis, offerimus tibi, ^c. ; " the priest says. 
 Therefore commemorating His most glorious passion, resur- 
 rection from the dead, and ascension into heaven, we offer 
 up unto thee," &c. Agreeable to which is the now canon 
 of the Mass; whence it is that the same Ambrose of the 
 words, "do this in remembrance of Me," gives this paraphrase, 
 mortem meam prcedicabitis, resurrectionem meam annuncia- 
 bitis, adventum sperabitis, donee iterum adveniam, "ye shall 
 set forth My death, declare My resurrection, and hope for 
 My coming, until I shall come again." Indeed St. Paul 
 himself seems so to interpret them, saying, "for as often as 
 ye shall eat this bread, and drink this cup, ye shew the 
 
 ' [oux" iaov otpeiKoiMev, oAA' iffov 480.] 
 Sviidii^ea.^ 1 De Sacram., lib. iv. c. 6. 
 
 ' [Lib. viii. cap. 12. Labbei, t i. p. 
 
THE COMMUNION. 321 
 
 Lord's death till He come/' 1 Cor. xi. 26, implying that chap. 
 
 annunciation or declaration of Christ's passion was usually ' — 
 
 made at the celebrating the Eucharist, which could no 
 otherwise be than by verbal commemoration. 
 
 M To the people in their hands.] So was the celebration ob- 
 served by Christ Himself, and so the primitive custom ; the 
 scrupulous person, mentioned before in Eusebius, is said ')(ei- 
 pa^ 6t? iiTToSfyx^v TJj? ayia<; Tpo^rjs irporelveiv, " to stretch out 
 his hands for the receiving of the sacred food." So St. Cyprian, 
 speaking of persons lapsed, who intruded to the Commu- 
 nion before they had performed those solemnities of penance 
 which the Church required, saith, plus modo in Dominum 
 manibus et ore delinquunt quam cum Dominum negaverunf^. 
 " They did more heinously offend God with their hands 
 reached out to take, and their mouths open to devour, 
 those precious symbols, than they did with their tongues 
 when they denied Him." To the same purpose this father 
 209 elsewhere very often, so also Clemens Alexandrinus, Augus- 
 tine — who not? In tract of time some indiscreet persons, 
 pretending greater reverence to the mysteries, as if they 
 were defiled with their hands, were at the cost to provide 
 certain saucers, or little plates of gold, (why not as well 
 golden mouths and stomachs ?) to receive it, until they were 
 forbidden by the sixth council in TruUo". Another abuse 
 the Church of Rome brought in, where the priest puts it 
 into the people's mouths, lest a crumb should fall beside, 
 which, favouring transubstantiation, is by our Church dis- 
 continued. 
 
 N Kneeling.] The ancients made it their study to adorn the 
 blessed Eucharist with all the appellations of honour they 
 could devise, some called it rekerwv rekeTtjv", i. e. " the per- 
 fection of perfections ;" some <^piKTa fivcnripia^ , " the dread- 
 ful mysteries;" some twv /jbeyaKav fwarrfplav avTiTvirov% "the 
 exemplar of high mysteries." The table on which it was 
 laid was called rpdire^a lepa, " the holy table ;" rpdire^a 
 
 " Cyprian de Lapsis. Beit} raiiTri rpaire^ri koX lep^ fivcrayat- 
 
 n Can. 101. yia, /xera (pd^ov koX rp6^ov tovto iroi- 
 
 ' Dionys. Areop. [vrtpl tuv iv rp, eire. lb. Horn, in diet. Apost. 1 Cor. 
 
 trvvd^et reKovfleyui/.'] xi. 19, rj Tpdire^a 7] tpptKiltSTis KOlv)} irufft 
 P Chrysost. [Horn, in diem Natal., vpdKeirai, KCtX TrKova-icp koI irevjjri.'] 
 
 HfWotnes irpoaUvai rp ^piKr-p ko! ' Nazianz. [p. 56. torn. i. opp.] 
 
 l'estranse. Y 
 
VII 
 
 323 THE COMMUNION. 
 
 CHAP. fivariKT), "the mystical table;" rpdire^a fj ^pticmSr)';, "the 
 - terrible and dreadful table." Much cost to slender purpose, 
 if after aU it be now discovered they were in the wrong, and 
 that this Sacrament hath nothing of that veneration, nothing 
 of that dreadfulness which they imputed to it, and that it is 
 so tame and despicable an ordinance as wiU admit of any 
 neghgent posture, and that kneeling is too good for it. 
 Miserable infatuation ! Good God ! how well mayest Thou 
 say to those misled souls, as Augustus to him who entertained 
 him meanly, " I did not think you and I had been so fami- 
 liar." Blessed Jesus ! wert Thou so gracious to|^usVretches, 
 as to leave and bequeath us this mystery of our eternal re- 
 demption, and great charter of all Thy benefits, »nd shall we 
 dare to receive it in any other than the lowest and humblest 
 posture ? What is, if this be not, fj.r) huiKpiveiv ro trw/ia tov 
 Kvpiov, " not to discern the Lord's body ? " and what the con- 
 sequence of that indistinction is, let aU them consider who 
 would avoid it. But it may be said, that kneeling was not 
 the gesture of the primitive Church. Confessed, generally it 
 was not ; because their fashion was, upon Communion days, 
 to pray standing; nevertheless the communicant was en- 
 joined to receive those mysteries tcinrTav TpoTrat irpocricwr]- 
 o-ew? Koi o-e/Soo-yiiaTo?'', " bowing himself after the manner of 
 veneration and adoration." How can Augustine's words be 
 otherways truly interpreted, nemo camem illam manducat, 
 nisi prius adoraveriP, "let none presume to eat that flesh 
 until he hath done his obeisance." Nor was this oecumeni- 
 cal and universal practice, for Sozomen' tells a story of a 
 woman, which to please her husband, coming to the Commu- 
 nion, took the bread when the priest gave it her, and kneel- 
 ing down, as if it had been to secret prayer, conveyed it 
 away, her maid (then by) privily stealing a piece of common 
 bread into her hands, which she ate instead of the other ; 
 whence it appeareth that kneeling was not then interdicted. 
 A gesture used by the Protestants of Bohemia", upon whose 
 custom, mentioned in their Confession, the French and Dutch 
 
 "■ Cyril. Catech. Myst v. autem fidelium usitatissime in genua 
 
 * Aug. in Psal. xcviii. [xcix. adorate procumbens hoc accipit, cum gratia- 
 
 scabellum.] rum actione, Isetida et hymnos acci- 
 
 ' Hist., lib. viii. u. 5. nendo sacrarum cantilenarum.] 
 " Harm. Confess., p. 120. [Populus 
 
THE COMMUNION. 333 
 
 Churches passed this judgment, in hoc ritu suam cuique Eccle- chap. 
 sim libertatem salvam relinquendam arhitramur^, " as to this — Ht— 
 ceremony, we hold it fit that every Church be left to her own 
 liberty." A gesture which by Beza's>' own confession, olim 
 potuit cum fructu usurpari, " might in times past have been 
 used with edification." In time past, why not now as well ? 
 yea, much rather, when, as the fear of reverting to popish 
 idolatry is altogether vain, so the danger of apostatizing 
 from Christ is very great, and no way sooner occasioned than 
 by a sitting postxu'e, it being observed by the Polish Church", 
 that the men who lapsed there into the Arian heresy were 
 all such as addicted themselves to that posture at the Com- 
 munion, 
 o The body of our Lord, ^c. J If you take a view of the elder 
 forms, as they stand lateral to the Common Prayer, you may 
 perceive this constituted by the coupling and uniting of the 
 other two, which were before unhappily divorced. For the first 
 210 form in the first book, excluding the words commemorative 
 of Christ's death and passion, which those divine mysteries were 
 ordered to represent; as it is the precise formula of the 
 Mass-book, so might it be suspected as over-serviceable to 
 the doctrine of transubstantiation, to which the Romanists 
 applied it. Again, in the next book, the commemoration 
 being let in, and the body and blood of Christ shut out, that 
 real presence, which all sound Protestants seem to allow, 
 might probably be implied to be denied. Excellently well 
 done therefore was it of Queen Elizabeth's Reformers, to link 
 them both together j for between the body and blood of 
 Christ in the Eucharist, and the sacramental commemora- 
 tion of His passion, there is so inseparable a league, as 
 subsist they cannot, unless they consist. A sacramental 
 verity of Christ's body and blood there cannot be, without 
 the commemoration of His death and passion, because Christ 
 never promised His mysterious (yet real) presence, but in re- 
 ference to such commemoration. Nor can there be a true 
 
 ' [Observ. iv. p. ead^] qui omnia temere in Ecclesia immutan- 
 
 y B&z. Epist. 12. [Tractat. Theolog. tes, et sine scientia Clixistum quasi 
 
 1570. torn. iii. p. 220.] imitantes, a nobis ad Arianismuni per- 
 
 ^ [Sessionis vero ad mensam Domini fidi transfugte facti sunt. — Corpus Con- 
 
 praeter ritus in omnibus per Europam fessionum, 4to. 1612. p. 306. Poloniae 
 
 Evangelicis ecclesiis vulgo consuetos Consensus. See also pp. 303, 809.] 
 
 illi inter nos primi authores exstiterunt, 
 
 y3 
 
324 THE COMMUNION. 
 
 CHAP, comniemoration without the body and blood exhibited and 
 
 ~^^ — participated ; because Christ gave not those visible elements, 
 
 but His body and blood to make that spiritual representation. 
 
 Here the party receiving shall say. Amen.] This order is a P 
 piece of reformation, wherein the Church of Scotland stands 
 single and alone. I call it a piece of reformation, because 
 it is the reviving of a very ancient custom. The same is the 
 direction in the Constitutions ascribed to the Apostles. 'O 
 iirlaKOTro^ BiSoTa Tr}v irpoaipopav, \er/oov, Sio/Ma Xpurrov' Km 
 6 Se-xpfievoi; Xeyirco, 'A/Mijv. 'O Be Siukovo^ Karexero) to vottj- 
 piov, KoX iiriZihov'; Xeyera), Alfia XpuTTov, m'orrjpiov §i>^5* Kai 
 o Trivtov XeyeTft), 'A/irjv^- " Let the bishop give the oblation 
 of bread, saying, The body of Christ, and let him that re- 
 ceiveth it say. Amen. Then the deacon having the cup, and 
 delivering it, let him say. The blood of Christ, the cup of sal- 
 vation; and let him that drinketh say, Amen." By St. Augus- 
 tine it should seem to have been of general usage, saying, 
 universa Ecclesia accept o sanguine Christi dicit, Amen^, " the 
 universal Church at the receiving of the blood of Christ, an- 
 swereth. Amen." Thus you see upon what terms of con- 
 formity the Scotch service, in this particular, stands with the 
 ancient practice. 
 
 Though I have neither rule nor text, in any one of the 
 liturgies I discourse upon, engaging me to it ; yet is it no 
 extravagant vagary here, to take into consideration the 
 general fashion used in our Church, in employing the con- 
 gregation in singing, during the time of communicating; 
 whether that time can be better transacted and laid out, than 
 in psalms suitable to the subject of those blessed mysteries, 
 not faUing under dispute, must pass in the negative; this 
 being so, the only concernment to which I am obliged is, to 
 shew that the custom floweth from the prescript of primitive 
 tradition, whereof the ancient hturgies are evidence enough, 
 that, especially, exhibited in the Constitutions above men- 
 tioned. WaXfioi; Se Xeyia-dto TpuiK0<7T0<; Tplro<: ev tw fieraXa/j,- 
 Pdveiv iravrm tov<s Xonroii'i'^, " let the thirty-third'' Psalm be 
 said whilst the rest communicate." For the African practice, 
 
 » Lib. viii. c. 13. '' [i. e. the thirty-fourth of the Eng- 
 
 '> Respons. ad quest. Orosii 49. lish version. See also Bingham, lib. 
 
 ' Ubi supra. xv. cap. 5. § 10.] 
 
The communion. 335 
 
 speaks St. Augustine^; mos cOeperat apud Carthaginem ut '^hap. 
 hymni ad altare dicerentur de Psalmorum libra, sive ante obla- ■ 
 
 tionem, sive cum distribicerelur populo quod fuisset oblatum. 
 Hunc morem Hilarius laicus, maledica reprehensione, ubicun- 
 que poterat, lacerabat, asserens fieri non oportere : " a custom 
 was begun at Carthage, that hymns out of David's Psalms, 
 both before the oblation, and at the distribution of it, should 
 be sung. This fashion one Hilary, a layman, wheresoever he 
 could, inveighed against, affirming it ought not to be done." 
 
 Q And here vje offer and present, ^c] This high and eminent 
 place looketh big upon all those false clamours that our 
 service is extracted from the Mass, challenging the authors 
 thereof to exhibit where it is to be found in the canon of that 
 Mass. No, to the utter shame of the Romish party, our 
 Church upbraideth them, that whereas they contend so much 
 for the propriety of the sacrifice of their Mass, the whole 
 2ii<!fmon of that Mass hath not one syllable of this most proper 
 sacrifice, this dytieptcrTo? dva-ia, " indivisible sacrifice," of both 
 bodies and souls, a sacrifice enjoined by Apostolical precept, 
 Rom. xii. 1; and which did, in the primitive times, consti- 
 tute an illustrious part of the Eucharistical office. 
 
 j{, Glory be to God on high.] Antiquity called this the ange- 
 lical hymn ; and, in truth, being angelical, it must be a hymn; 
 al dv(o SvvdfieK vfivovcriv, ov t^aXkovaiv, saith Chrysostom*, 
 " angels and the celestial choir send forth hymns, they sing 
 not psalms." And so Clemens Alexandrinuss, v/ivot earcov 
 Tov 0eov al whal, " let hymns be only the praises of God : " 
 the reason is, oi i|raXyu.ot iraina e-)(pvcnv, oi he vfivoi -ttoXiv 
 oiSev avOpaymvov^: "psalms contain all things both divine 
 and moral, hymns only the praises of God." Called it is the 
 angelical hymn, because the first part thereof is the nativity- 
 carol, mentioned Luke ii. 13, sung by the Angels; the rest 
 was composed by ecclesiastical doctors; some think St. 
 Hilary; and the fourth council of Toledo' seemeth to imply 
 as much : but the Constitutions of Clemens persuade me it 
 was of earlier entrance, it being there completely the same 
 with ours in all materials, but disposed in two several 
 
 = Retract., lib. ii. u. 11. ^ [Chrysost ut supra.] 
 
 ' [Horn. ix. in ep. ad Coloss.] ' [Can. xiii.] 
 
 « [Psedagog., lib. ii. 4.] 
 
326 THE COMMUNION. 
 
 CHAP. prayerSj and is that ia)9iv6<; v(jlvo<;, that morning hymn, as I 
 — ^^ — suppose, to which Epiphanius, a great follower of Clemens, 
 relateth in a place formerly cited''. Part it was of the Missa 
 Catechumenorum, in the Mass-book, but worthily translated 
 into the Communion service by our discreet Reformers, it 
 being formerly mislaid ; this being its proper ubi, or place, 
 for two reasons : first, because it is a hymn. To sing a 
 hymn after the distribution of the elements is conformity to 
 the mode of Christ'; 6pS,<s oti, rj ia-'xarr] fiera t^v Ovaiav evy(^ 
 KOT €Kelvov yiverai tov tvttov ; i. e. " thou seest that the last 
 prayer after the Eucharist is celebrated, is made in imitation 
 of our Saviour's practice." Again, it is a compound piece, 
 made up partly of doxology, partly of prayer ; and of prayer 
 addressed to Jesus Christ, the Lamb of God : now it is im- 
 proper to apply ourselves to Christ, before the action of par- 
 ticipation is past : the reason is, because the blessed Eucharist 
 is a sacrifice, wherein our Saviour Christ is considered as 
 an immaculate lamb, offered upon the Altar to God the 
 Father for the remission of our sins. And this I take to be 
 the meaning of the third council of Carthage decreeing™, 
 ut nemo inprecibus, vel Patrempro Filio, vel Filiumpro Patre 
 nominet, et cum Altari assistitur, semper ad Patrem dirigatur 
 oratio : " that no man name the Father for the Son, nor the 
 Son for the Father, in public prayers, and when any ofiBciate at 
 the Altar," viz. before distribution of the elements, " that the 
 prayer be always directed to the Father." For which I can 
 assign no other reason, but because Christ is then the great 
 sacrifice, and the Father is the person to be appeased. 
 
 The peace of God.'] This benediction is a peculiar of theS 
 bishop's office, if present, because " the less is blessed of the 
 greater," Heb. vii. 7 ; 6 lepev<; iroiel airoKva-iv^, ''the prin- 
 cipal priest dismisseth the people with his blessing." After 
 this pronounced, the deacon usually said, TropeveaOe iv eiprjvrf, 
 " Go in peace : " when the people received it they bowed 
 down their heads' ; kKivovtwv avr&v ra? Ke^oKai, evKoiyeiTw 
 avTov<i 6 iir(aKOTro<i, "let the bishop give the benediction, 
 
 '' [See p. 102.] ° Chiysost. in cos qui Pasch. jejUD. 
 
 ' Chrysost. Horn, de Bapt Christi. [torn. i. p. 614.] - 
 
 " Can. 23. "■ Clem. Const. 
 Chrysost. lit. [Gear, p. 31.] 
 
THE COMMUNION. 
 
 327 
 
 the people bowing down their heads." This gesture imports chap. 
 
 a kind of adoration. Ecclus. 1. 31, the Jews are said to 
 
 "bow down themselves to worship the Lord:" so in the 
 primitive Church the Energumeni were commanded to bow 
 their heads, and tw o-^jfynart tov acofiaroii iroceiadai ra? iKe- 
 r7ipla<;\ " in that fashion to perform their bodily reverence." 
 T Upon the holy-days, if there be no Communion.'] Anciently, 
 upon holy-days, Communions were constant, and consequently 
 oblations, wherefore Proclus saith, loprij eo-rt irevrjTav Oepo<;'-', 
 " a festival is the poor man's harvest," because he had then 
 his dividend of offerings. But afterward, as devotion relaxed, 
 they were content with Sundays, appointing, nevertheless, 
 that which they called Missam Catechumenorum, the service of 
 212 the catechumens, to be used upon such days as there was no 
 Communion ; and this went under the appellation of Missa 
 sicca, dry mass'. To speak in particular of our Church, this 
 rubric is a very pious and prudent provision : what pity were 
 it the congregation should, for default of a Communion, be 
 deprived of that excellent exhomologesis, confession of sins 
 implied in that Kvpie iXerjcrov, " Lord have mercy upon us," 
 and invocation of God's gracious assistance, which the 
 decalogue service constrains us to ? What is there in those 
 collects succeeding, what in the Constantinopolitan Creed, 
 what in the prayer for the whole state of Christ's Church, 
 which createth in them an inseparable relation to the Eu- 
 charist, or which may not exceedingly officiate to the edifica- 
 tion of the assembly at all times, would leisure permit ? Nay, 
 how absurd would it seem to celebrate those holy-days, and 
 merely for the defect above said to turn out of doors so large 
 portions of holy Scripture as the epistles and gospels, these 
 last, with their collects, giving us the only account why these 
 days are observed. 
 
 Under the notion of holy-days in this place, such Sundays 
 are also to be comprehended, on which there is no Commu- 
 nion, in country villages, where congregations are thin : for 
 
 ' Chrysost. de Incomprehensibili dos non potest conficere, quia forte 
 
 Dei Nat. jam celebravit vel ob aliam causam, 
 
 ' De Incarn., Oratio iii. potest accepta stola epistolam et evan- 
 
 ' Durand. Ration., lib. iv. cap. 1. gelium legere et dicere orationem do- 
 
 [Missa sicca dicitur quoniam si sacer- minicam et dare benedictionem.] 
 
328 THE COMMUNION. 
 
 CHAP. Sundays are put into the catalogue of holy-days, in the act of 
 
 '■ — parliament, and order of our Church. 
 
 But it is ordered here only what shall be said for the second 
 service, without determining the place where, and this hath 
 been a very intricate, and almost interminable question. The 
 visitation articles of some bishops enjoined it to be read at 
 the holy table, placed at the east end of the chancel, and the 
 late archbishop* inferreth direction for it from the rubric 
 before the Communion, appointing that the " priest standing 
 at the north side of the holy table, shall say the Lord's prayer 
 with that which foUoweth." But this order hath reference to 
 the Communion time, the rubric is expressly so ; and in Com- 
 munion time, I have evidently demonstrated before, the table 
 was to be placed in the middle of the church or chancel", and 
 consequently I conceive this rubric referreth not to this service 
 out of Communion time ; where then is it to be read ? I agree, 
 at the holy table set altarwise, at the east end ; and in this, I 
 persuade myself the bishops were right, though they per- 
 haps mistook the reason ; so it was, I am certain, in the first 
 Reformation, the rubric parallel to ours ordering all these 
 things to be said at the Altar. But it may be said, the 
 second Reformation expunging this rule, as to this particular, 
 we may presume it meant to reform the practice also. I an- 
 swer, our Reformers are best understood by their own orders ; 
 now this rule constitutes this service either as a label annexed 
 to morning prayer, or parcel of the Communion service : take 
 which you will, by the order of the Church it must be said at 
 the holy table set altarwise, at the east end ; for there regu- 
 larly ought both the morning and the Communion ofiice to 
 be read out of Communion time. As for the morning prayer, 
 both it and evening prayer shall be used in the accustomed 
 
 ' [Laud's Speech in the Star Cham- ancient course of the Church is hy and 
 her, June li, 1637. "The eleventh by called an innovation. Secondly, viith 
 innovation is the reading of the second this the rubrics of the Common Prayer- 
 service at the Communion-table or the book agree ; so that not only the Com- 
 Altar. To this, first, I can truly say munion, but the prayers which accom- 
 that since my own memory this was in pany the Communion (which are com- 
 use in very many places, as being most monly called the second service) are 
 proper, and by little and little this an- to be read at the Communion-table, 
 cient custom was altered, and in those Therefore, if this be an innovation, it is 
 places first where the emissaries of this made by the rubric."] 
 faction came to preach. And now, if » See note D, chap. vi. 
 any in authority offer to reduce it, this 
 
THE COMMUNION. 339 
 
 place of the church, chapel, or chancel : so are the very words chap. 
 
 of the rubric''. The accustomed place was then, without dis- '■ — 
 
 pute, the choir ; for all along Queen Mary's days, nay, from 
 her death, being the 37th of November, to the Feast of St. 
 John Baptist, when this common prayer was to commence by 
 the statute. Matins and Mass, yea, all divine offices were per- 
 formed after the popish manner, and that was undoubtedly 
 in the choir, at the high Altar, and consequently to that place 
 must the word accustomed have relation in this rubric. True 
 it is, there is an exception against this rule, in case the or- 
 dinary shall otherwise determine : so that till the ordinary 
 shall state it otherwise, the rule holds firm, and consequently, 
 morning prayer with all its appendants (not otherwise settled 
 by express order) is to be said at the Altar. Now if it be 
 considered as part of the Communion service, the words of 
 the rubric are express; "the priest standing at the north side 
 213 of the table shall say," &c. So he is to stand and officiate 
 at the north side of the table, and this, out of Communion 
 time, must be situated at the east end, and consequently the 
 service to be read there. 
 V Although no order, ^c.J How, by whom, or upon what 
 account, and inducement, this excellent rubric, anciently 
 called "a protestation touching the gesture of kneeling," 
 came to be omitted in Queen Elizabeths liturgy, I cannot 
 determine, and would gladly learn. 
 W And if any of the bread or wine remain, ifC.J In the primi- 
 tive Church, the bread and wine was taken from a large 
 table (which was the receptacle of all the offerings), so much 
 in quantity as the priest officiating judged sufficient for the 
 communicants. These elements, thus separated from their 
 fellows, were consecrated apart for the service to which they 
 were destined; but because so great a portion was usually 
 blessed, as did afford some overplus, it was therefore judged 
 necessary some order should be taken for a decent disposal 
 of those analects and remains : this was done at first by send- 
 ing some parcels to absent friends, as pledges and tokens of 
 love and agreement in the unity of the same faith, whereof 
 Eusebius'' maketh mention in Irenseus's epistle to Pope 
 
 * Rubric before morning prayer. 
 
 y Hist. Eccles., lib. v. c. 2i. [eir^iiiroi/ fix^P'"''''^'*''-] 
 
330 THE COMMUNION. 
 
 CHAP. Victor. But this custom being abused, was interdicted b^ 
 
 ^— the council of Laodicea ""j "n-epl tov firj ra ayia etV Xoyov evKoyia'; 
 
 Kara Trjv eoprrjv tov TIda'')(a els eTepa<; 'rrapoiKela^ fj^raTre/iTrecv: 
 " that the consecrated bread be no more sent abroad to other 
 parishes at Easter, under the notion, and in resemblance of 
 the blessed loaves." After this the remains began to be 
 divided amongst the clergy ; ra? irepta-aevovcras iv roh fivan- 
 «ot9 euKoryLa<; Kara '^vdni/rfv tov eiria-Koirov fj r&v "Trpeff^v- 
 reptov ol huiKovoi hutvefieTaxTav rm Kkripa, saith Clemens^ : 
 "what is left of the consecrated elements, let the deacons 
 divide among the clergy :" and sometimes the other commu- 
 nicants were allowed their share ; to, 'jrpocr<pep6iJL€va eh Xojov 
 Bvala';, fiera ra avcCkiffKOfieva eh ttjv twv fivaTTjpuov ypeiav, ol 
 KKrjpiKoi, BiavefjAadcoa-av, Kol ol aim avToh Triarol aSeXcfjol^ : 
 " let the clergy, and with them the faithful brethren, divide 
 amongst themselves the oblations of the Eucharist, when 
 every one hath participated." As for the order of our Church, 
 it is very circumspect, for, by saying the curate shall have it 
 to his own use, care thereby is taken to prevent the super- 
 stitious reservation of this Sacrament, as the papists formerly 
 practised. 
 
 At the least three times in the year.] So did the council of x 
 Agatha"^ decree, prescribing these very days. * Qwi in natali 
 Domini, Paschate et Pentecoste non communicaverint, catholici 
 non credantur, nee inter catholicos habeantur : "they which 
 do not communicate at the nativity of our Lord, Easter, and 
 Pentecost, let them not be accounted amongst the members 
 of the Catholic Church." So also the Belgic Church «; com- 
 modum erit die Paschates, Pentecostes et nativitatis salvifica, 
 Dominicam ccenam celebrari: "it is very convenient that the 
 Lord's supper be celebrated on Easter, Whitsuntide, and on 
 the birthday of our Saviour." The word parishioner must 
 here be understood according to several qualifications and 
 capacities. First, it intendeth the laity, and therefore this 
 rubric is no dispensation to the clergy belonging to cathedrals, 
 who are stiU obliged to receive every Sunday, " unless they 
 
 ' Can. 14. c Can. 18. [de laicis, quibus tempo- 
 
 » Constit, lib. viii. c. 31. ribus communicare debeant.] 
 Theophil. Alex. can. 7. apud Bal- >■ [Seculares.] 
 
 sam., [p. 230.] e Can. 63. 
 
THE COMMUNION. 331 
 
 shew cause to the contrary." Secondlyj it meaneth such as CHAP. 
 
 can say their catechism, and have been confirmed, as is in the '■ — 
 
 rubric at the end of Confirmation. Lastly, it importeth in- 
 fants also, which in the second qualification it excluded, for 
 it is said, "every parishioner shall also receive the Sacraments," 
 &c., meaning when infants, baptism, and when of riper 
 years, the Eucharist ; else we make more than two Sacra- 
 ments, contrary to our Church catechism. 
 
CHAPTER VIII. 215 
 
 COMMON PRAYER. 
 THE MINISTRATION OP (a) BAPTISM, TO BE USED IN THE CHDECH. 
 
 1 B. OF EDWARD VI. 
 
 OP THE ADMINISTKATION OF PUBLIC BAPTISM TO BE USED IN THE 
 CHURCH. 
 
 CHAP. It appeawtfi bg ancient foxitm, tj^at tfie (B) ^atrament of 
 
 baptism, tn tje olir time, foas not commonlg mini»tere& but at 
 tfeo times in tje gear, (C) at ©aster anti SSSfiitsunttUe ; at 
 tDJbttJb time it teas openlg ministered in tfie presence of all 
 ti)t congregation ; fofiicS custom noin being grofon out of use 
 (altfiougjb it cannot, for mang consitrerations, be toell restored 
 again,) get it is tfiougfit goob to folloto tfie same as near as 
 conbcnientlg mag be; toj&erefore tjbe people are to be aJjmo- 
 nisfietr tjbat it is most conbenient t^at baptism sJboulJj not 
 be ministereK but upon ^un&ags, anb otfier jbolp^irags, tofien 
 tfie most number of people mag come togetjber, as ioell for tjbat 
 tfie congregation tjere present mag testifg tj&e receibing of tibem 
 tSat be nefolg baptijeii into tfie number of ©jurist's ffiturcj, 
 as also because in tf)e baptism of infants eberg man present 
 mag be put in remembrance of i)is ofon profession maire to 
 ffioii in baptism, jpor h)l)ic1[) cause also it is expedient tfiat 
 baptism be mintstereJj in tfie lEnglisS tongue : nebertjbeless, if 
 necessttg so require, cjbil&ren [1 B. of Edw. VI. " ought at 
 all times to be baptized, either at the church, or else at 
 home"] mag at all times be bapti^eti at Some. 
 
 Public Baptism. 
 
 When there are children to be baptized upon the Sunday or 
 holy day, the parents shall give knowledge overnight, or in 
 the moruing, afore the beginning of morning prayer, to the 
 curate. And then the godfathers, godmothers, and people, 
 
THE MINISTRATION OF BAPTISM. 333 
 
 with the children, (D) must be ready at the font, [1 B. of CHAP. 
 
 Edw. VI. " at the church door,"] either immediately after '— 
 
 the last [1 B. of Edw. VI. " canticle"] lesson at morning 
 prayer, or else immediately after the last [1 B. of Edw. VI. 
 " canticle "] lesson at evening prayer, as the curate by his 
 discretion shall appoint. And then standing there, the priest 
 216 shall ask whether the children be baptized or no? If they 
 answer No, then shall the priest say thus : 
 
 3B£HrlB lieJotiEir, forasmucS as all ntm te concEt&elr anU 
 iorn ut sm, anlj tfiat our Siabiour CCfirfst sattfi, igone can 
 tnitx into tjt iitngljom of CEfotr, aapt j^e be regenerate anti 
 born anefio, of toatcr ant( tfie l^olg ffijost : I teseecj gou to 
 call upon eSob tfie jfat^er, tfirougjb our Horir gjesus ©firtst, 
 tfiat of l^is bounteous mercB |^e iutll grant to tfiese tfiilttren 
 tfiat tfifng tofitcj bg nature t^eg tannot Jabe, tfiat tj&cg mag 
 be bapti?ei( fot'tj foater^ anir tfie f^olg ffifiost, ant( retetbeU 
 into ©prist's l^olg etSurcJ, antf be matre libelg members of 
 tfie same. 
 
 Then the priest shall say. Let us pray. 
 
 aimigfitg an& eberlasting IB. of Edw. VI. 
 
 €ErO&, fottrS of ©ftp great Almighty and everlasting 
 
 mertg iulist sabe ^oafi antr God, which of Thy justice 
 fiis familg in tje arii from didst destroy, by floods of 
 perisliing bg biater ; anJj also water, the whole world for sin, 
 
 &tlJSt Safelg SeniJ tj&e tftiliiren except eight persons, whom 
 
 of Israel, '21^52 PfOpl«) tfirougl) of Thy mercy (at the same 
 
 tfie IS^eir sea, figuring tjerebg time) Thou didst save in the 
 
 tfie j&olg baptism : anto bg t^e ark : and when Thou didst 'i^^™^^[ 
 
 baptism of 'SC^B fcell-belobett drown in the Red sea wicked shall be"" 
 
 S>On gjeSUS (JTIbriSt, iliiJSt King Pharaoh with all his ^S^fn 
 
 E Santtifg tfie flooti 3I'"^^^"» ^"^ ^^"^J, yet (at the same time) atle^t"* 
 
 all Olfier foaters, to tje mgS- Thou didst lead Thy people, ^'^^^^^'^ 
 
 tical toasfiing afoag of sin. the children of Israel, safely be bap- 
 
 [Scotch Lit. "sanctify this through the midst thereof, water so ^ 
 
 fountain of baptism. Thou whereby Thou didst figure *™^^g: 
 
 which art the 'sanctifier of all the washing of Thy holy bap- ^V^:^ <"^ 
 
 things."] glntr further, b)e be= tism. And by, &c. shau say 
 
 seeci) ©fiee for ©fig infinite tie wX 
 
 » ri T. Ti 1 -rrr -. ., - n -. th.ViS 111- 
 
 [1 Jo. ii*aw. VI. " water and omitted.] closed f 1 
 
CHAP. 
 VIIL 
 
 334 THE MINISTRATION OF BAPTISM. 
 
 mtttits, tfiat Sjbou tnoullrst tnercifulls loofe upon titm cW^xm, 
 santttfB antttoas!) tfiem iaitl tlte f^olg €&{)ost, tfjattties 6"n8 
 tieltbereir from ©fig toratfi, mag be xmibtti into tje arfe of 
 OtSrfet's CCIiurc!), anU ietng stetifast in faitS, fogful tfirougft 
 fiOft, anU rooteii in tfiaritg, 
 
 JWag so pagg tjbe toabes of 1 B. of Edw, VI. 
 
 tjbis troublegome foorfir, tfiat May ever serve Thee, and 
 finallg tSeg mag tome to tf)e finally attain to everlasting 
 lanti of eberlagting life, tfiere life, with all Thy holy and 
 to reip foltS '2Dj&ee, tnorHr chosen people. This grant 
 fattibout enlK, tfirougfi ^t&m us, we beseech Thee, for Jesus 
 GDSriSt our llorS. ^men. Christ's sake, otir Lord. 
 
 Amen. 
 
 IB. of Edw. VI. 
 
 Here shall the priest ask what shall be the name of the 
 
 child, and when the godfathers and godmothers have 
 
 told the name, then shall he make a (F) cross upon the 
 
 child's forehead and breast, saying, 
 
 N. receive the sign of the holy cross, both in thy forehead 
 
 and in thy breast, in token that thou shalt not be ashamed 
 
 to confess thy faith in Christ crucified, and manfully to fight 
 
 under His banner against sin, the world, and the devil, 
 
 and to continue His faithful soldier and servant unto thy 
 
 life's end. Amen. 
 
 And this he shall do, and say, to as many children as be 
 present to be baptized, one after another. 
 
 1 B. of Edw. VI. 21 
 
 Let us pray. 
 Almighty and immortal God, &c. 
 
 Common Prayer. 
 
 gttmigStg ana itnmortal ffioJj, tfie aiii of t^cm tjat neett, 
 tfie fielper of all tfiat flee to ©fiee for guctour, tfie life of tjbem 
 t^at teliebe, an& tfie resurrection of tfie iieaU ; toe tall upon 
 ^fiee for t^ese infants, tfiat t^eg toming to 'S^Sg fjolg l)ap= 
 tism, mag receibe remission of tfteir sins bg spiritual re= 
 generation. Uleceibe tfiem, © ILorif, as ©Sou ftast promised 
 bg ©fig toell-belobetr gbon, saging, ^sft, avin gou sfiall Jabe ; 
 
THE MINISTRATION OF BAPTISM. 335 
 
 scefe, antr ge %im\\ finlr; h\ot% anO it sjball te openeb unto chap. 
 
 gou. ^0 gtbe iiofa unto us t§at asfe, let us tfiat seefe finU, ^ 
 
 open tjE gate unto us tfiat fenocfe, tfiat tficse infants mag entog 
 tfie eberlasttng btneKtctton of ®58 fieabtnlg toasfiing, antt mag 
 come to tfie eternal fetngljom tofiicfi ©Sou fiast promiselj ftg 
 (ffifirist our Hortr. ^men. 
 
 IB. ofEdw. VI. 
 
 Then let the priest^ looking upon the children, say, 
 I command thee (G) unclean spirit, in the name of the 
 Father, of the Son, and of the Holy Ghost, that thou come 
 out, and depart from these infants whom our Lord .Tesus Christ 
 hath vouchsafed to call to His holy baptism, and to be made 
 members of His body, and of His holy congregation ; there- 
 fore, thou cursed spirit, remember thy sentence, remember thy 
 judgment, remember the day to be at hand, wherein thou 
 shalt burn in fire everlasting, prepared for thee and thy 
 angels, and presume not hereafter to exercise any tyranny 
 towards these infants, whom Christ hath bought with His 
 most precious blood, and by this His holy baptism calleth to 
 be of His flock. 
 
 Then shall the priest say. 
 The Lord be with you. 
 
 The people. 
 And with thy spirit. 
 
 The minister. 
 Hear now the gospel written by St. Mark. 
 
 ^t a certain time tfieg tirougfit cfiilHren unto (Eftrist, tftat 
 l^e sfioulU toucfi tfiem ; anif |^is disciples rebufeetr tfiose tfiat • 
 brought tj&em. 23ut fnfien %t%n% sato it, |^c foas tfispleaseix, 
 antr saift unto tftem, S»uffer little tjbiiaren to come unto JWe, 
 antr forbiU tjbem not, for to sutfi belongetfi tje liingUom of ffioii. 
 F'erilg I sag unto gou, foj^osoeber irotS not retcibe tfie feing= 
 tfom of CBrott as a little cfiillr, fte sSall not enter therein. ^nJj 
 fafitn f)t ball talten tj&em up in f^is arms, |^e put |^is j&an&s 
 upon tfiem, an& blesseK tfiem. 
 
 After the gospel is read, the minister shall make this brief 
 exhortation upon the words of the gospel. 
 
 jprien&s, gou fiear in tjbis gospel tj&e foorlrs of our ^abiour 
 
336 THE MINISTRATION OF BAPTISM. 
 
 CHAP, ©firt'st, tfiat I^E commanfte& tfif tfiilKwn to be brought unto 
 ^"- ^ym : Sofo H^t blameft tfioge tjat luouKr fiabe feept tiim from 
 
 ?^tm ; fiotD ?^j Ex&ortea all meit to follofo tjeir innocencs. 
 You fmtibt fioto bg His outfoarti gesture anU beeif, |^e Ue- 
 tlaretr f^t'g gooB totll tofoarU tfiem : for |^e embrateli tfiem in 
 l^t'g arms, |^e laflj f^is fianUs upon tfiem, anU blesseli tfiem. 
 3®oubt not ge, tlberefore, but carncstiB beh'ebe, ttat |^e fotll 
 Itfeefatse fafaourablg reteibe tfiese present infants : tfiat |^c toill 
 embrace tftem fcttfi tfie arms of ^fs mercg, t§at |^e int'll gibe 
 unto tfiem tj&e blessing of eternal It'fe, anto mafee tjbem par=2i8 
 tafeers of |^ts eberlasting fetngUom. SSEfterefore, foe being tjus 
 persuaielr of t^e gooij foill of our geabenlp JF^tJer tofoarlr tfiese 
 infants, tteclareU bg |^is S>on, ^esus ©firist, an& nothing 
 doubting but tj&at |^e fabourablg allotoetfi tfiis charitable 
 bjorfe of ours, in bringing tj&ese cftiUiren to |^is fiolg baptism : 
 let us faitfifulls anU Beboutlji gibe tjanfes unto |^im, anU sag, 
 
 [1 B. of Edw. VI. And say the prayer which Himself 
 hath taught, and in declaration of our faith, let us recite also 
 the articles contained in our Creed.] 
 
 Here the minister, with the godfathers and godmothers, 
 and people present, shall say. 
 
 Our Father which art in heaven, &c. 
 
 And then shall say openly, 
 I believe in God, the Father Almighty, &c. 
 
 The priest shall add also this prayer ; 
 
 aimigfitg anil eberlasting ffiob, Seabenlg jpafter, fae gibe 
 •Sr^ee jdumble tfianlis for tjat 'SC^ou fiast boucbsafeU to call us 
 to tfte fenotoleirge of ®6g grace, ana iaii^ in ®6ee ; increase 
 tfits fenofolelige, an& confirm tfiis faitj^ in us ebermore : gibe 
 ®fig l^olg Spirit to tj^ese infants, tjbat t^eg mag be born again, 
 antr be matre Jeirs of eberlasting salbation, tJrougS our Horb 
 3JESUS ©Srist, fol)o libetS antt reipetfi Mif) 'S^^ee anb ©ftg 
 l^olg S»ptrit nob) anir for eber. Bmen. 
 
 IB. of Edw. VI. 
 
 [Then let the priest take one of the children by the right 
 hand, the other being brought after him. And coming into 
 the church, toward the font, say. The Lord vouchsafe to re- 
 
THE MINISTRATION OF BAPTISM. 
 
 337 
 
 ceive you into His holy household, and to keep and govern chap. 
 
 you alway in the same, that you may have everlasting life. '— 
 
 Amen. Then standing at the font the priest shall speak &c.J 
 Then shall the minister speak unto the godfathers and 
 godmothers on this wise, 
 
 SSSelUbjlobjiJ friJitfts, ge fiabe fctougfit tfijse cfitl&rEtt fiere to 
 
 be iiapti?£ir, ge Jabe prageU tfiat our Itorlr gjcsus ©firt'st fooullj 
 
 bout^safe to xmM tfiem, to lag '^x% SanUs upon tfiem, to 
 
 ftless tfiem, to release tfient of tjetr sins, to gtbe tSem tfie 
 
 ittngHom of fieaben, anii eberlasttng life. ¥e 6abe fiearU also 
 
 tjat our Hortr gjesus ©iirist fiatft promised in |^ts gospel, to 
 
 grant all tfiese tfiings tjiat ge 5abe prageft for : \x^\i\ti^ promise 
 
 l^e, for l^is part, foill most sureig foep antr perform. 
 
 SSlfierefore, after ti)is promise ma&e bg CC]&rist, tfiese infants 
 
 must also faitfifullg, for tfietr part, promise hg gou, tfiat be 
 
 t^eir sureties, tfiat tjeg foill forsake tje ftebil anlr all Sis 
 
 hjorfes, antr constantlg beliebe ffioti's 5olg foorir, an& obetiientlg 
 
 Iteep ^is tommanifments. 
 
 ~ of Edw. 
 
 Then shall the minister de- 
 mand (H) of the godfathers 
 and godmothers these ques- 
 tions following : 
 
 (I) Bost tfiou forsafee tfie 
 Uebil anU all fiis bjorfes, tfie 
 bain pomp anif glorg of tfie 
 foorlft, bjitfi all cobetous ttesires 
 of t^e same, tj&e tarnal Itesires 
 of t^c flesfi ; so tfiat tfiou foilt 
 not follob? nor be let( bg tj&em ? 
 Answer. 
 
 I forsafee tfiem all. 
 
 219 
 
 1 B. of Edw. VI. 
 Then shall the priest de- 
 mand of the child (which 
 shall be first baptized) the 
 questions following ; first 
 naming the child, and saying, 
 N. Dost thou forsake the 
 devil and all his works ? 
 Answer. 
 I forsake them. 
 
 Minister. 
 Dost thou forsake the vain 
 pomp and glory of the world, 
 with all the covetous desires 
 of the same? 
 
 Answer. 
 I forsake them. 
 
 Minister. 
 Dost thou forsake the car- 
 nal desires of the flesh, so that 
 thou wilt not follow, nor be 
 led by them ? 
 
 l'estrange. 
 
338 
 
 THE MINISTRATION OF BAPTISM. 
 
 CHAP. 
 
 VI II. 
 
 Minister. 
 
 lBo%t tfiou Miebe m €&o&, 
 
 of i)tab£n ana eartft ? ^nJj in 
 3)e»us®6mt|©ts onlB=btgot= 
 ten S>on our ILorli ? ^nij tfiat 
 l^c foas conatbtir fag tje l^olg 
 ffij[)OSt, 6orn of tSe Ftrgtn 
 JHarg, tjbat |^£ suffertli unirer 
 Pontius pilate, toas crucifielj, 
 tieaK, an& burt'eU, t^at fi^e foent 
 ijoton into fiell, an& also trtlr 
 rise again tjbe tfiirli irag, tjat 
 ^t ascenlJelJ into Jeaben, anU 
 stttetS at ttft rtgj^t fianli of 
 ffioif tj&E Jpatftn aimigfitp, 
 anti from tjence sSall tome 
 again at tfie enJ of tfie toorlij, 
 to Ju&ge tSe qutcli anb tje 
 ifeatr? ant Ifost ttou beliebe 
 in tfif l^olg CKJost, tfie fiolg 
 ©atfiolic ©jburcfi, tfte com- 
 munion of saints, tfit rcmis^ 
 sion of sins, tj^e resurrection 
 of tjbe flesfi, anir ebcrlasting 
 life after ireatt. 
 
 Answer. 
 
 an tfiis I stebfastlg Iie= 
 liebe. 
 
 Minister. 
 
 aStilt tftou he 6aptt?ea in 
 tSisfaitf)? 
 
 Answer. 
 
 "^tat is mg iiesire. 
 
 Then shall the 
 @ merciful Got, grant t§at 
 trren mag be so burt'eti, tjat tje 
 tfiem. amen. 
 
 Answer. 
 I forsake them. 
 
 Minister. 
 Dost thou believe in God, 
 the Father Almighty, Maker 
 of heaven and earth ? 
 Answer. 
 I believe. 
 
 Minister. 
 Dost thou believe in Jesus 
 Christ His only-begotten Son 
 our Lord ? &c. 
 
 Answer. 
 I believe. 
 
 Minister. 
 Dost thou believe in the 
 Holy Ghost, the holy Catholic 
 Church, the communion of 
 saints, remission of sins, re- 
 surrection of the flesh, and 
 everlasting life after death ? 
 Answer. 
 I believe. 
 
 Minister. 
 What dost thou desire ? 
 
 Answer. 
 Baptism. 
 
 Minister. 
 Wilt thou be baptized ? 
 
 Answer. 
 I will. 
 
 minister say, 2201200 
 
 tfie olif atjam in tfiese cStI= 
 neto man mag be raiseU up in 
 
THE MINISTRATION OF BAPTISM. 
 
 339 
 
 C&rant tjbat all carnal affections mag tik t'n tSent, antt tftat all c^i^p- 
 tfitngs belonging to tjbc spirit mag libe anti grofo in Wjtm. glmen. '— 
 
 ©rant tjat tficg mag fiafae potocr anlr strength to fjafae bictorg 
 anJj triumpl) against tfie Ucbtl, t\ie fajorlif, antr tjbe flesfi. glmen. 
 
 CSrant tfiat tofiosocber is fiere lieiiirateb to ©fiee ftg our 
 ofSce anlr mintstrg, mag also be enirueU toitfi ©j&g beafaenlg 
 birtues, anU eberlastinglg re&jarUeU tfirougfi ®6g mercg, © 
 blesseK ItorK CEfoti, iaiio Uost libe ani( gobern all things, foorlK 
 faiitfiout enti. ^men. 
 
 ^Imiglbtg eberlibing ffioti, tojose most Uearlg belobeJj S>on 
 ^esusC6rist,for t^eforgibeness of our sins,iiiir sfieir out of |^is 
 most precious sitre botft foater anJj blooiJ, ant( gabe comman&= 
 ment to |^is itisciples, tjat tjbeg sl)oult( go teaejb all nations, 
 antf baptise tfiem in tjbe iSame of tfie jpatfter, tfie ^on, an& of 
 tfie l^olg ffi^ost : HegarK, foe beseecl) ®6ee, tfie supplications 
 of ti)e congregation, anif grant tj^at all ®jbg serbants baUti) 
 
 Sftall be bapti?ei( in tjbis foater, [Scotch Lit. "which we here 
 bless and dedicate in Thy Name to this spiritual washing/'} 
 
 mag receibe tfie fulness of ®6g grace, antr eber remain in tfie 
 
 number of ©fig faitfiful anir elect cjilijren, tfirougfi '^nm 
 
 Cfirist our ILortf. 
 
 1 B. Edw. VI. 
 
 Then shall the priest take the 
 
 child in his hands, and ask 
 
 Then shall the minister take 
 the child in his hands, and 
 ask the name, (K) and 
 naming the child, shall (L) 
 dip it in water, so it be 
 discreetly and warily done, 
 saying, 
 
 221 N. I baptise tfiee in tfie 
 jgame of tfie jF^tfier, anU of 
 tfie gbon, aniJ of tfie Holg 
 ffifiost. ^men. 
 
 And if the child be weak, it 
 shall suffice to pour water 
 upon it, saying the same 
 words : 
 
 the name ; and naming the 
 child, shall dip it in the 
 water (M) thrice ; first dip- 
 ping the right side, secondly 
 the left side, the third time 
 dipping the face toward the 
 font; so it be discreetly 
 and warily done, saying, 
 N. I baptize thee, &c. 
 
 And if the child be weak, it 
 shall suffice to pour water 
 upon it, saying the aforesaid 
 words, I baptize thee, &c. 
 
340 THE MINISTRATION OF BAPTISM. 
 
 CHAP. N. If baptist tfiee in tift Then the godfathers and 
 
 ^^"- jgamJ of tfie Jatfijr, anir of godmothers, shaU take and 
 
 tiie S>on, anti of tfit f^olg lay their hands upon the 
 
 C&lbOgt. ^tnen. children, and the minister 
 
 shall put upon him his 
 white vesture (N) com- 
 monly called the chrisome, 
 and say, 
 
 Take this white vesture for a token of the innocence which, 
 by God's grace in this holy Sacrament of baptism, is given 
 unto thee : and for a sign whereby thou art admonished, so 
 long as thou livest, to give thyself to innocence of living ; that 
 after this transitory life, thou mayst be partaker of the life 
 everlasting. Amen. 
 
 Then the priest shall (O) anoint the infant upon the head, 
 
 saying, 
 
 Omitted in Almighty God, the Father of our Lord Jesus Christ, who 
 
 "''*'^' hath regenerate thee by water and the Holy Ghost, and hath 
 
 given unto thee remission of all thy sins : He vouchsafe to 
 
 anoint thee with the unction of His holy Spirit, and bring 
 
 thee to the inheritance of everlasting life. Amen. 
 
 Omitted in When there are many to be baptized, this order of demand- 
 '^'^^' ing, baptizing, putting on the chrisome, and anointing, 
 
 shall be used severally with every child : those that be 
 first baptized departing from the font, and remaining in 
 some convenient place within the church, until all be bap- 
 tized. 
 
 Common Prayer. 
 
 (P) Then the minister shall make a cross upon the child's 
 forehead, saying. 
 
 Wit Xtceibt tj&is cfillJj into tije [Scotch Lit. "Church of 
 Christ,"] congrfgation of ©jbrist'g flocit, anii iro sip jbim tnitfi 
 tfie sign of tfie cross, in tofeen tjbat fiereafter fie sfiall not he 
 asfianwlt to confess tfie faitfi of ©firist crucifietr, anii manfuUg 
 to figfit un&er |^ts banner against sin, tfie toorllj, anir tfie 
 iebil, an& to continue Christ's faitfiful soIJJier anD serbant 
 unto fits life's enO. ^men. 
 
THE MINISTKATION OF BAPTISM. 
 
 341 
 
 Then shall the minister say, CHAP. 
 
 •' VIII. 
 
 Sbectng noto, irtarlg MobtH brjtfircn, tfiat tfiest cStltrrEn be i^ei- 
 rejenerate, antr graffeir into t^J boUg of ©firtst's congregation, ^J^^^^"' 
 let ug gibe tfianfes unto CEfob for tfiese benefits, anU tottj one i-^^-s^^^ 
 atcorii mafee our pragers unto ^Imtgfitg ffioU, t^at tj&eg mag SSto^- 
 leatr tfic rest of tSefr life atiorlfing to tfiis beginning. iSf/are'^' 
 
 omitted 
 
 Then shaU be said, Edl/vif 
 
 ©ur JFatj&er, iaiiki att in fieaben, &c. 
 
 222 Then shall the minister say, 
 
 OTe gtellj 'STfiec fieartg tfianfes, most merttful jpatfier, tftat 
 ft t)at6 pleaseti 'STfiee to regenerate t^is infant Mtft ©ftg fiolg 
 Spirit, to reteibe fiim for 'Sabine ofon tbilU bg adoption, an& to 
 incorporate fitm into ©fig bolg congregation : ^nJj fjumblg 
 beseech ©bee to grant, tftat be being ireatr unto sin, anJJ libing 
 unto rigbteousness, antr being burtetr foitb ®brist in |^is 
 treatb, mag crucifg tbe olb man, anb utterig abolisb tbe fcbole 
 boftg of sin ; tbat as be is ma&e partaker of tbe treatb of ®bg 
 §bon, so be mag be partafeer of ^is resurrection ; so tbat 
 finallg, fottb tbe resiUue of Wttio bolg congregation, |^e mag 
 be tnberitor of ©bine everlasting feingiiom, tbrougb ©brist our 
 HoriJ. glmen. 
 
 At the last end, the minister calling the godfathers and god- 
 mothers together, shall say this exhortation following : 
 
 Jforasmurb as tbese cbil&ren f)a!ot promised bio gou to for= 
 salie tbe IJebil anJj all bis foorfis, to beltebe in CSoJj, anti to 
 serbe |^im : gou must remember tbat it is gour parts anU 
 Kuties to see tbat tbese infants be taugbt, so soon as tbeg sball 
 be able to learn, fobat a solemn bob), promise, mxH profession 
 tbeg baVe ma&e bTo gou. ^nJj tbat tbeg mag fenob) tbese 
 tbtngs tbe better, ge sball call upon tbem to bear sermons : 
 anil cbieflg ge sball probilre tbat tbeg mag learn tbe GDreeir, 
 tbeltortCs^rager, anlj tbe 'STen fiCommanirments in tbelEnglisb 
 tongue, antr all otber tbings balikii a ©bristian man ougbt to 
 fenob) anU beliebe to bis soul's bealtb ; anlj tbat tbese cbilUren 
 mag be birtuouslg brougbt up to lealr a goirtg anU a ©bristian 
 life, remembering albiags tbat baptism trotb represent unto us 
 our profession ; fobtcb is, to follob) tbe example of our ^abiour 
 
342 
 
 THE MINISTRATION OF BAPTISM. 
 
 CHAP, ©fin'gt, an& to bt maire like unto |^tm, t^at as |^£ trteft anU 
 
 '— rose again for tts, so sfioulir toe, tojicS are baptt'^eb, Ut'e from 
 
 stn, an& rise again unto rtgSteousness, tonttnuallg mortifg^ 
 ing all our ebil aniJ corrupt affettions, anft tfatlg proteeUtng m 
 all bi'rtue anlr gotrli'ness of libtng. 
 
 1 B. of Edw. VI. 
 The minister shall command The minister shaU command 
 that the children be brought that the chrisomes be brought 
 to the bishop to be con- to the church, and delivered 
 firmed of him, so soon as to the priests after the accus- 
 they can say in their vul- tomed manner, at the purifi- 
 gar tongue the articles of cation of the mother of every 
 the faith, the Lord'sPrayer, child. 
 
 and the Ten Command- And that the children be 
 ments, and be further in- brought to the bishop to be 
 structed in the catechism &c. 
 
 set forth for that purpose, And so let the congregation 
 accordingly as it is there depart in the name of the 
 expressed. Lord. 
 
 Note, that if the number of 
 Omitted in children to be baptized, and multitude of people present, be 
 so great that they cannot conveniently stand at the church 
 door ; then let them stand within the church, in some con- 
 venient place nigh unto the church door, and there aU things 
 be said and done, appointed to be said and done at the 
 church door. 
 
 (q) of them that aee to be baptized in private houses in time op 223 
 
 That en- necessity, [by the minister of the parish, or any other lawful 
 closed thus t 
 
 n omitted MimSTEB THAT CAN BE PROCnRED.J 
 
 B Ei'vi ^^ pastors and curates shall often admonish the people, that 
 they defer not tJie baptism of infants any longer than the Sun- 
 day or holy-day next after the child be bom, unless upon a 
 great and reasonable cause declared to the curate, and by him 
 approved. 
 
 And also they shall warn, that, loithout great cause and ne- 
 cessity, they^ procure not their children to be baptized at home 
 in their houses. And when great need shall compel them so to 
 do, then baptism shall be administered on this fashion. 
 
 '' [1 and 2 B. Edw. YI. "baptize not children."] 
 
THE MINISTRATION OF BAPTISM. 
 
 343 
 
 Common Prayer. 
 First let the lawful minister 
 and them that be present call 
 upon God for His grace, and 
 say the Lord's Prayer, if the 
 time will suifer. And the 
 child being named by some 
 one that is present, the said 
 lawful minister shall dip it in 
 the water, or pour water upon 
 it, saying these words : 
 
 1 &3 B.Ed.VI. &Lit.Q.Eliz. 
 First let them that be pre- 
 sent call upon God for His 
 grace, and say the Lord's 
 Prayer, if the time will suffer. 
 And then (R) one of them 
 shall name the child, and dip 
 him in the water, or pour the 
 water upon him, saying these 
 words : 
 
 CHAP. 
 
 VIII. 
 
 s I I)aptt?e tfiee tn tJ)£ Name of tfij jpatfier, anlj of tfte Sion, 
 mti of tfie l^olg CBffiost. 
 
 And let them not doubt that the child so baptized is lawfully 
 and sufficiently baptized, and ought not to be baptized 
 again. But yet nevertheless if the child which is after this 
 sort baptized, do afterward live, it is expedient that it be 
 brought into the Church, to the intent, 
 
 1 B. of Edw. VI. 
 That if the priest or minis- To the intent the priest 
 ter of the same parish did him- may examine and try whether 
 self baptize that chUd,the con- the child be lawfully baptized 
 gregation may be certified of or no ; and if those that bring 
 the true form of baptism by any child to the church, &e. 
 him privately before used. Or 
 
 if the child were baptized by any other lawful minister, that 
 then the minister of the parish where the child was born or 
 christened shall examine and try whether the child be law- 
 fully baptized or no. In which case if those that bring any 
 child to the church, do answer that the same child is ah-eady 
 baptized, then shall the minister examine them farther, 
 saying. 
 
 Common Prayer. 
 
 aSg tojbotn bam tjbe tfitlU 
 baptt?etr? 
 
 21211)0 fajas prjsent tofitn 
 tjbe cfitlti foag fiajti^Eti ? 
 
 1 & 3 B.Ed. VL & Lit. Q. Eliz. 
 
 By whom was the child 
 baptized ? 
 
 Who was present when the 
 child was baptized ? 
 
 glntt because some tfit'ngs Whether they called upon 
 
344 THE MINISTRATION OF BAPTISM. 
 
 CHAP, essential to tfiiS S>atranifnt God for grace and succour in 
 
 - mag happen to hz omtttetr, that necessity ? 
 tfirougft fear or Jiaste, in sucfi 
 times of eitremttg, therefore I 
 tremanU further of gou, 
 
 (T) aSSitft fojbat matter toas With what thing or what 221 
 tfie Cfitllj baptt?e&? matter they did baptize the 
 
 child? 
 
 (V) aSlitS fojbat foorifS toas With what words the child 
 tfie Cjila haptt?ei( ? was baptized ? 
 
 SSafietfier tjinfe gOU tift Whether they think the 
 Cfitllj to be latofullg antr per= child to be lawfully and per- 
 fectlg haptljelj ? fectly baptized ? 
 
 And if the minister shall prove by the answers of such as 
 
 brought the child, that all things were done as they ought 
 
 to be, then shall not he christen the child again, but shall 
 
 receive him as one of the flock of the true Christian people, 
 
 saying thus : 
 
 I tertifg gou, tfiat tn tfits case gc fiabe Irone toell, atttr ac= 
 coriring unto Uuc or&er, conternt'ng tfte baptt?tn8 of tfiis tStlU, 
 tofticfi being born in original sin, anlr in t^e loratfi of ffioK, is 
 nofa) bg tSe laber of regeneration in baptism, recetbeir into tfte 
 number of tj&e tfitlbrcn of ffioJj, anli ficirs of eberlasting life, 
 jpor our Horir gjesus ®5rist irotj not iieng grate anir mercg 
 unto sucjb infants, but most lobinglg iotfi call tficm unto |^tm, 
 as tf)e j&olg gospel irotjb tottness to our comfort, on tjts toise : 
 
 at a certain time t^eg brought c^ilBren unto GTSrist, tftat 
 l^e sjoultr touci) tfiem, anU |^ts irisctples rebufeeir tfiose tjat 
 brought tbem. 23ut tnlien ^jesus sato it, |^e toas Utspleaseir, 
 ana satlr unto tjbem, puffer little cftilftren to come unto Jtte, 
 anil forbttr tfiem not, for to sucfi belongctfi tfie iitng&om of C&oir, 
 Fertlg I sag unto gou, aglfiosoeber irotfi not recefbc tje liing= 
 iiom of C&otr as a little cj&iia, fie sfiall not enter therein, glnif 
 tojen f^e fiati tafeen tjem up in |^ts arms, ||e put |^ts fianUs 
 upon tfiem antf blesse& tfiem. 
 
 After the gospel is read, the minister shall make this ex- 
 hortation upon the words of the gospel. 
 
 jpri'enljs, gou fiear in tfifs gospel tfie tooris of our ^abiour 
 <2I^6rtst, tbat |^e commaniretf tfie cfit'iaren to be brought unto 
 
THE MINISTRATION OF BAPTISM. 
 
 345 
 
 |i^tm: fioto l^e blameJj tj&ose tfiat inoulli fiab? fept tfim from chap. 
 
 I^tm : fioto |^« aj&orteh all men to folloto tf)Efr tnnocencB. ^ 
 
 Ye ftxctibt fiofa 62 |^ts outtoarlr gesture anft fteeir |^e &e= 
 claretr ||ts gootr foill tofoarif tfiem : for |^e emfiraceiJ tSem fit 
 ?^ts arms, f^e lata f^is San&s upon tjem, anlj blessetr tfiem. 
 Boubt ge not therefore, but earnestlg beli'ebe, tfiat |^e fiatj^ 
 lilietotse fabourablg rccefbeU tfiis present infant, tftat ^e ifatlf 
 embrateir fitm faitft tj&e arms of |^ts mercg, tfiat |^e fiatft 
 giben unto fifm tje blessing of eternal life, antt mabe fitm 
 partafeer of |^is eberlasting fetngljom. Sgifierefore foe being 
 tbus persuaftcU of tjbe gooti totll of our fieabenlg jpatSer, ae= 
 tlareli bg |^is gbon gjesus ©firist tofoartr tfits infant : let us 
 fattfifullg ana aeboutlg gibe tfianfes unto |^tm, anft sag tfie 
 pragcr fofiicfi tfie Horft l^imself taugftt, anb in ftetlaratton of 
 our fat'tft let us recite tfie artttles tontafnea fn our GDreea. 
 
 Here the ministerj with the godfathers and godmothers, 
 shall say, 
 
 @ur Jpatjer fofitcfi art in fieaben, &c. 
 
 Common Prayer. 1 B. of Edw. VI. 
 
 Then shall the priest de- Then shall they say the 
 mand the name of the child, Creed, and then the priest 
 
 which being by the godfathers 
 and godmothers pronounced, 
 the minister shall say, 
 
 Dost tfiou in tbe name of 
 t^is efiiia forsalie tfie aebil 
 225 ana all j^ts foorlis, tj&e bain 
 pomp ana glorg of tje bjoria, 
 foitft all tj)e tobetous aest'res of 
 tfie same, t^e carnal aesires 
 of tfie flesfi, ana not to follob) 
 ana be lea bg t^em ? 
 
 shall demand the name of 
 the child, which being by the 
 godfathers and godmothers 
 pronounced, the priest shall 
 say, 
 
 Dost thou forsake the devil 
 and all his works ? 
 Answer. 
 I forsake them. 
 
 Minister. 
 Dost thou forsake the vain 
 pomp and glory of the world, 
 with all the covetous desires 
 of the same ? 
 
 Answer. 
 I forsake them. 
 
 Minister. 
 Dost thou forsake the car- 
 nal desires of the ilesh, so 
 
346 
 
 THE MINISTRATION OF BAPTISM. 
 
 CHAP. 
 
 that thou wilt not follow, nor 
 
 VIII. 
 
 be led by them ? 
 
 Answer. 
 
 Answer. 
 
 I forsafee tjem all. 
 
 I forsake them. 
 
 Minister. 
 
 Minister. 
 
 39ost tftou in tfie name of 
 
 Dost thou believe in God 
 
 itii% cfiillr profess tftts fait|&, 
 
 the Father Almighty, Maker 
 
 to beltebe in C&oii ij&e JfatSer 
 
 of heaven and earth ? 
 
 gllmigfttB, iHtafor of jbeafaen 
 
 Answer. 
 
 anlj eartjb, aitti tn ^esu» 
 
 I believe. 
 
 ©firtst, Ill's ottlB=i)egotten 
 
 Minister. 
 
 a>on our ILortt, anlr tfiat ^t 
 
 Dost thou believe in Jesus 
 
 ioas toncetbelJ ftg tje l^olg 
 
 Christ His only-begotten Son 
 
 ffijost, born of t|)e Ftrgin 
 
 our Lord, &c. 
 
 iWarg, tfiat |^e sufifereir 
 
 Answer. 
 
 unirer ^onttus ^ilate, hias 
 
 I believe. 
 
 crucificlj, irealf anir fturietr, t^at 
 
 Minister. 
 
 I^E toent tiofon into fiell, anU 
 
 Dost thou believe in the 
 
 irii also rise again tfie tj[)trb 
 
 Holy Ghost, &c. 
 
 trap, t§at f^e ascenljeti into 
 
 
 jbeafaen, anlf sittetfi at tje 
 
 
 rtgfit j&antr of ffiob ibe jfatittx 
 
 
 ^Imtgj&tB, anir from tfience 
 
 
 ^e sj^all tome again, at t|ie 
 
 
 enii of tfie foorllj, to Juiige tibe 
 
 
 qut'cfe anir t^e irealj ? anft bo 
 
 
 gou tn fit's name fteliebe in 
 
 
 tfie l^olg ffifiost? tfie fiolg 
 
 
 CCatfiolic GDfiurtfi? tfie £om= 
 
 
 munion of saints? tfie re= 
 
 
 mission of sins? resurrection 
 
 
 of ttie flesfi, anb efaerlasting 
 
 
 life after fteatfi ? 
 
 
 Answer. 
 
 Answer. 
 
 ailtfiisIstetffastlBtieliebe, 
 
 I believe. 
 
 Then the minister shall 
 put the white vesture, com- 
 monly called the chrisome, 
 upon the child, saying. 
 
 Take this white vesture, &c. 
 
THE MINISTRATION OF BAPTISM. 347 
 
 Let us pray. ^\ui 
 
 gllmiaStB anU eberlasting ffioti, fieafaenlg jpatfiet, toe gibe ' 
 ®6ee fiutnhle t^anfes, for tfiat ©Sou fiast boutfisafeti to call 
 us to tie fenotohJjgE of ©fig grace, anti fattfi tn ©ftee : increase 
 tilts fenotolebge, anlr confirm tfiis faftj in us ebermore : gibe 
 ■S^Sb 6oIb S»pirtt to tfits infant ; tftat fie, being born again, 
 antr being matte fieir of cberlasting salbation, tfirougb our Horli 
 3}esus ©firist, mag continue ®f)g serbant, an& attain ©fig 
 promise, tbrougb tfie same our HorD gj^sus ©firist, '2D6b 
 Sion, tofio libetf) anU reignetjb toitfi ©bee in tfte unitg of tbe 
 same l^olg Spirit eberlastinglg. glmen. 
 
 Then shall the minister make this exhortation to the god- 
 fathers and godmothers. 
 
 jporasmucb as tbis cbilb batfi promised bg gou to forsafee 
 tbc liebil anlJ all bis feorfes, to beliebe in CEfoit, anti to serbe 
 f^tm : gou must remember tbat it is gour part aniJ butg to see 
 tbat tbis infant be taugbt, so soon as be sball be able to learn, 
 tobat a solemn bofo, promise, anlJ profession ite batb matte bg 
 gou. ^viti tbat be mag fenoto tbese tbings tbe better, ge sball 
 call upon bim to bear sermons : anb cbieflg ge sball probiije 
 tbat be mag learn tbe ©reeti, tbe UorU's ^rager, anU tbe ®en 
 CTommantfments in tbe ©nglisb tongue, anU all otber tbings 
 tobicb a ©bnstian ougbt to bnofo anti beliebe to bis soul's 
 bealtb ; anJj tbat tbis cbilK mag be birtuouslg brougbt up to 
 leaiJ a gotilg ani( a ©bttsttan life, remembering altoags tbat 
 baptism iiotb represent unto us our profession ; tobicb is, to 
 follofo tbe example of our ^abiour ®brist, anto to be maKe 
 Itfec unto f^im, tbat as |^e Uieft anlf rose again for us, so 
 sboulK toe tobicb are baptt?eU, ttie from sin, ani( rise again 
 unto rigbteousness, conttnuallg mortifging all our ebil anb 
 corrupt affections, antt tiailg proceeUing in all birtue aniJ 
 godliness of libing. 
 
 anU so fortb, as in public 23aptism. 
 
 226 Common Prayer. 1 and 3 B. of Edw. VI. 
 
 But if they which bring the (W) But if they -which 
 
 infants to the church, do bringthe infants to the church 
 
 make such uncertain answers do make an uncertain an- 
 
348 THE MINISTRATION OF BAFTISM. 
 
 CHAP, to the priest's'' questions, at swer to the priest's questions, 
 ^"^" that it cannot appear that the and say that they cannot tell 
 child was baptized with water, what they thought, did, or 
 in the Name of the Father, said, in that great fear and 
 and of the Son, and of the trouble of mind, (as often- 
 Holy Ghost, (which are es- times it chanceth,) then let 
 sential parts of baptism,) then the priest baptize him in form 
 let the priest* baptize it in above written, concerning 
 form above written, concern- public baptism, saving that at 
 ing Public Baptism, saving the dipping the child in the 
 that at the dipping of the font, he shall use this form of 
 child in the font he shall use words, 
 this form of words, 
 
 M tfiou be not alrealJB bapti^jJj, M- 1 1)aptt?e tfiee tn tfie 
 
 "Namz of tje jfatifet, anlJ of tfte Sbon, an& of tSe ?^oIb C&fiost. 
 
 1 B. of Edw. VI. 
 
 The water in the font shall be changed every month once 
 at the least, and afore any child be baptized in the water so 
 changed, the priest shall say at the font these prayers fol- 
 lowing : 
 
 O most merciful God, our Saviour Jesu Christ, who hast 
 ordained the element of water for the regeneration of Thy 
 faithful people, upon whom, being baptized in the river of 
 Jordan, the Holy Ghost came down in the likeness of a dove ; 
 send down, we beseech Thee, the same Thy holy Spirit, to 
 assist us, and to be present at this our invocation of Thy holy 
 Name : sanctify ^ this fountain of baptism, Thou that art the 
 sanctifier of all things, that by the power of Thy word all those 
 that shall be baptized therein may be spiritually regenerated, 
 and made the children of everlasting adoption. Amen. 
 
 O merciful God, grant that the old Adam, in them that 
 shall be baptized in this fountain, may be so buried, that the 
 new man may be raised up again. Amen. 
 
 Grant that all carnal affections may die in them, and that 
 all things belonging to the Spirit may live and grow in them. 
 Amen. 
 
 Grant to all them which at this fountain forsake the devil 
 
 ■^ [Scotch Lit. "presbyter's."] ' [Scotch Lit. "presbyter's."] 
 
THE MINISTllATION OF BAPTISM. 349 
 
 and all his works, that they may have power and strength to CHAP. 
 
 have victory, and to triumph against him, the world, and the ^— 
 
 flesh. Amen. 
 
 Whosoever shall^confess Thee^ O Lord, recognise him also 
 in Thy kingdom. Amen. 
 
 Grant that all sin and vice here may be so extinct, that 
 they never have power to reign in Thy servants. Amen. 
 
 Grant that whosoever here shall begin to be of Thy flock, 
 may evermore continue in the same. Amen. 
 
 Grant that all they, which for Thy sake in this life do 
 deny and forsake themselves, may win and purchase Thee, 
 O Lord, which art everlasting treasure. Amen. 
 
 Grant that whosoever is here dedicated to Thee, by our office 
 and ministry, may also be endued with heavenly virtues, and 
 everlastingly rewarded through Thy mercy, O blessed Lord 
 God, who dost live and govern all things, world without end. 
 Amen. 
 
 The Lord be with you. 
 
 Answer. 
 
 And with thy spirit. 
 
 Almighty everliving God, whose most dearly beloved Son 
 Jesus Christ, for the forgiveness of our sins, did shed out of 
 His most precious side, both water and blood, and gave com- 
 mandment to His disciples, that they should go teach all 
 nations, and baptize them in the Name of the Father, the 
 Son, and of the Holy Ghost : Regard, we beseech Thee, the 
 supplications of the congregation, and grant that all Thy ser- 
 vants which shall be baptized in this water, may receive the 
 fulness of Thy grace, and ever remain in the number of Thy 
 faithful and elect children, through Jesus Christ owe Lord. 
 
350 THE MINISTKATION OF BAPTISM. 
 
 ANNOTATIONS 227 
 
 CHAPTER VIII. 
 
 CHAP. (A) Baptism, how called in antiquity; why iptiriiriia, or 'illumination.' 
 
 Barnahas's epistle corrected. Why the ' laver of regeneration,' a dissent 
 from Mr. Selden and Dr. Hammond about its derivation. (B) Sacra- 
 ment, what ; whence derived ; Sacramentum and jusjurandum differ. 
 Baptism most properly a Sacrament : why the office, in order of place, 
 after the Communion. (C) Easter and Whitsuntide, why anciently 
 times allotted for baptism. (D) Rivers the first fonts. Baptisteries 
 when erected, the Directory felo de se. (E) Sanctifying of water, what 
 it meaneth. (F) Two signings with the cross anciently relating to 
 baptism, one before, and the other after. Why the cross used in our 
 Church after baptism. (G) The form of ancient exorcism. (H) Inter- 
 rogatories moved to infants, vindicated by the primitive practice, and 
 parallel with the civil usages of others. (I) Abrenunciation ancient, 
 several modes observed therein. (K) Imposition of names, why used at 
 baptism. (L) Dipping not necessary. England noted of singularity 
 in that particular. Inconveniences thereof. Many baptized in the 
 same baptisteries. Women and men had several rooms in one bap- 
 tistery. Deaconesses, their office at the baptizing of women. (M) Triple 
 mersion ancient; why ordained. Single mersion, or aspersion, the rule 
 of our Church. (N) White vestments ancient. (O) Two unctions 
 anciently distinguished four several ways. (P) The rubric explained 
 concerning the cross. The first original ground of that ceremony. 
 Miracles wrought with it. Why miracles ceased ; why Timotheus and 
 Epaphroditus cured without them. Dr. Reynolds a friend to the cross 
 after the explanation of it. The cross not operative, demonstrated by 
 King James's omitting it in the chrismal office. (Q) Private baptism 
 proved lawful by several authorities. (R) The former rubric allowed 
 of women's baptizing. (S) Necessity dispenseth with accidental formal- 
 ities. (T) Water a necessary element. Beza's error. (V) What are 
 the essential words of baptism. fW) Children to be baptized where 
 the testimony is doubtful. 
 
 Baptism hath in antiquity various appellations ; icaKetTM 
 Xapia-fJ^a, koX (jxaricr/Mi, koX riXeiov, koI Xovrpbv, " it is called 
 grace, illumination, perfection, and laver," saith Clemens 
 
THE MINISTRATION 01' BAPTISM. 351 
 
 228 Alexandrinus", who there gives the reason why it is so called. CHAP, 
 
 To the same purpose, but more copious, Nazianzen'', Sapov 
 KoXov/iev, 'X^dpia-fia, ^dirrtafia, 'ypia-fia, (pa>Ticr/J,a, a^0api7ia<; ev- 
 Bvfia, \ovTpov irdXir/yevecriai, tr(j>paj2Sa, "we call it the gift, 
 grace, baptism, unction, illumination, the vestment of incor- 
 ruption, the laver of regeneration, the seal." The great variety 
 of these denominations flows from the several benefits accruing 
 thereby. The most noble and most emphatical of these are, 
 first, (pwriaiia, 'illumination,' to which the author of the Epistle 
 to the Hebrews, St. Paul, as I conceive, had regard in the 
 word enlightened, Heb. vi. 4. Illumination it was called 
 out of a triple respect. First '^, fo? <^aiTi,\jo(iiva>v ttjv Sidvoiav 
 rS)v ravra jxavdavovTwv : " because the understandings of 
 those who are catechised antecedent to it are enlightened." 
 Secondly, because it is our first entrance into Christianity, 
 " for as many as are baptized into Christ, do put on Christ," 
 Gral. iii. 27. And Christ is to (fim, " that supereminent light, 
 which Ughteth every man that cometh into the world," those 
 especially which are born again by baptism. He being tovto iv 
 vo7)Tol<;, oTrep iv alaOrjTols ij'Kio';'^, " the same to the intellect, that 
 the sun is to the sense." Thirdly, because Satan, the prince 
 .of darkness, was then usually, by exorcism, driven out of the 
 party baptized, to make room for Christ : for, as KaKia<; e^o- 
 So? apeTr)<; e'icroSov ipyd^erod,', "the egress of vice is virtue's 
 ingress ;" so the expelhng of Satan is the admittance of Christ. 
 Now all such as were idolaters, and worshipped false gods, 
 were supposed to be under the dominion of Satan, and, in a 
 qualified sense, as energumeni, possessed with unclean spirits, 
 and therefore it was expedient thought, they should be dis- 
 possessed by exorcism: irpo tow ij/tia? TrtareOcrat toj Qecti, rjv rffjLwv 
 TO KaTOiKrjTrjpiov TJj? KapSla<; (f>dapTOV Kal da-Qevi.';' on r)v ifKripr)'; 
 /j,ev elSaiXoXaTplaii o2ko^, etSojXoXarpia? ^v oIko<; SaifiovLUV, or 
 rather (as Clemens Alexandrinus'', more correctly omitting 
 oiKO'; elBo)\,oXaTpia<!) Kal rjv oIko<; Batjxovwv "before we be- 
 lieved in the true God, the tabernacles of our hearts were 
 impure and weak in truth, the very habitation of devils," 
 saith Barnabass. Much to the same purpose, St. Augustine'*, 
 
 » Paedagog. Lib. a. c. 6. ' Philo-Judaeus. 
 
 b De Baptisrao, Orat. 40. ' Stromat., lib. ii. [p. 176.] 
 
 ■: Just. Martyr. » Epist. 
 
 '' Naz., ubi supra. '' Aug. cont. Julian., lib. i. u. \i. 
 
352 THE MINISTRATION OF BAPTISM. 
 
 CHAP, exorcizatus es, ut a potestate erutits tenebrarum transferreris 
 '■ — in regnum Christi .■ " therefore art thou exorcised, that thou 
 
 mayst be translated from the power of darkness, into the 
 kingdom of Christ.'^ Again, as Satan, by this matriculation 
 and admission into the pale of Christ's Church, was expelled, 
 so was he by excommunication let in again; such as lost their 
 interest in that holy society, either through doctrinal or 
 moral apostacy, being said to be delivered up to Satan. Why 
 it is called the laver of regeneration may seem a great ques- 
 tion. Mr. Selden', and Dr. Hammond'', buUd the whole 
 fabric of baptism on the customary baptism among the Jews, 
 as upon a basis. This Jewish baptism they make parallel 
 with that of Christians, in three particulars. First, it was, 
 say they, a rite of initiating both original, natural Jews, and 
 proselytes, in the covenant ; so is ours a ceremony of admis- 
 sion into Christianity. Secondly, it was never to be iterated ; 
 so is ours. Thirdly, that the Jews had their triumviri, which 
 did promise and profess for infants ; and we have our spon- 
 sores, answering them. Now all this, admitted for truth, 
 speaks pertinently to the laver ; not so fuUy to the regener- 
 ation, as something else, whereof I shall take notice by and 
 by : I say, this admitted for truth, whereof just doubt may_ 
 be made ; my reason is, because the authorities these learned 
 men rest upon, are only the talmud and talmudical doctors. 
 But the eldest of the talmuds, being accounted near five hun- 
 dred years junior to our Saviour's birth, and the other above, 
 and both being stuffed with matters so palpably fabulous, as 
 Josephus in the account of a learned bishop', is preferred 
 before them all : these things considered, and withal that in 
 Josephus there is not the least syllable taking notice of any 
 such baptism, which so faithful an historian would certainly 229 
 not have omitted, had it existed in his time : as also that as 
 profound a silence is there in his contemporary PhUo, who 
 hath so often and unavoidable occasion to mention it : now 
 these two eminent authors, Jews both, and of the same 
 saculum with our Saviour, standing thus mute in a matter of 
 so universal practice, as is pretended, and so considerable 
 remark, make it a very disputable case, whether there was 
 
 ' [De Jure Nat, lib. ii. cap. 2.] ^ [4th quaere, Works, vol. i. p. 470.] 
 
 1 Montague. 
 
THE MINISTRATION Ol' BAPTISM. 353 
 
 any such custom in our Saviour's time. And though, for CHAP. 
 
 matter of fact, it be urged by those learned men, that it was 
 
 so commonly taken notice of among the Jews, that John iii. 10, 
 Christ wonders at Nicodemus's ignorance, that he understood 
 it not : to this it may be replied, that Christ might well enough 
 wonder at Nicodemus's ignorance, without the hypothesis or 
 supposition of any such rite, considering that the prophets 
 Isaiah, Jeremiah, and Ezekiel, had declared what regeneration 
 there should be in the days of the Messias, whereof so great a 
 doctor as Nicodemus should not have been ignorant. This, 
 with the famous Grotius", I take to be the meaning of Christ's 
 expostulation. But prove the custom as it may, or as they 
 would have it, that there really was such a custom among -the 
 Jews, yet may it still be questioned whether baptism were 
 founded upon it by our Saviour in its primitive institution. 
 Not that I doubt of his accommodation of his own practice 
 to several usages of theirs, but because I perceive the learned 
 doctor acknowledgeth the Jewish custom itself to be founded 
 upon another, viz. that of washing of new-born babes. Now 
 if the Jewish custom was but derivative from that, why might 
 not our Saviour resort in this particular consideration to the 
 fountain itself, rather than follow a transcript of it; espe- 
 cially considering that the original example would better suit 
 his purpose than the after-draught ? And to that custom of 
 washing new-born babes, Mr. Mede", another very learned 
 man, hath applied it. Indeed, the analogy and conformity 
 between Christian baptism and that custom is concinne and 
 proper, both in relation to the laver, and also to regeneration : 
 in relation to the laver, because as the laver, or elemental 
 water, doth wash away and cleanse our bodies from filth 
 contracted, so doth the mystical washing of the Holy Ghost 
 purge our souls from all former pollution : in relation to 
 regeneration, for as it is at our generation, so is it in our re- 
 generation. At our generation, or birth, when we were born 
 men, we were washed, so are we when we are born Christians, 
 and washed from a pollution exactly agreeable also. When 
 we were born, we were washed from the pollution we con- 
 
 "' In locum, [torn. ii. p. 486. Non inAdamumvitameinaturaleraconferre, 
 
 legisti quae Jeremias et Ezechiel promi- et non poterit meliore spiritu conferre 
 
 serunt de corde novo creando Messise vitam supernaturalem ?] 
 temporibus ? Potuit Deus inspirando " [Book 1. Discourse xvii.] 
 
 l'estrange. j^ a 
 
354 THE MINISTRATION OF BAPTISM. 
 
 c HAP. tracted from our parent's womb ; when we are new-bom, we 
 ^'"" are washed by baptism from that original sin which is derived 
 to us from our first parents : r) yei>vi)cn^ i/c ^aTniafj,aTO<s irav 
 aiTo 'y6wi]<7€co<; KaXv/i^a TrepiTefivei, ; " our new birth, by bap- 
 tism, doth cut off the film of corruption we contract from our 
 natural birth ; " Nazianzen. So that the case is clear, as we 
 are washed at our natural birth, so are we at our spiritual. 
 In the first, there is crap/co'; a.Tr60e<n<; pvirov, " the putting 
 off the filth of the flesh," 1 Pet. iii. 21. So is there in the 
 second, air6de(7i<i tov irdXaiov dvOpdnrov, " the laying off the 
 old man," Eph. iv. 22. And a total cleansing of the soul from 
 all impurity contracted and derived from him. And though this 
 analogy proceedeth most regularly in the baptizing of infants, 
 who are only charged with only original sin, yet doth it hold 
 also in persons adult, whom our Saviour directs the same 
 way to heaven, viz. by becoming as little children; that is, 
 by purging our souls from the stain of actual transgressions, 
 and making ourselves thereby as innocent as those tender 
 babes ; and this is done by another laver of regeneration, 
 called repentance; upon which account, according to the 
 primitive mode, baptism was never afforded to persons adult 230 
 without repentance, proemial and preparatory to it. This to 
 scour away actual, as the other original pollution. A custom 
 derived at first from the Baptist St. John, Matt. iii. 11, whose 
 baptism was called ^dirriafia fj,eTavoia<; el<; dcfieaiv afutpTiMV, 
 " the baptism of repentance for the remission of sins." That 
 it was so, for matter of fact, in the primitive Church, these 
 instances may suffice to demonstrate. Justin Martyr", dehne- 
 ating the baptismal mode in his time, describeth it thus: first, 
 evxecrOaiTe koX alrelv VTja-T€VOVTe<; irapd tov 0eov ra>v irporrffiap- 
 T7)fji^va)v d(f>6<Tiv StBdaKovrai, erreira dyovraL, evOa vSap icrri' 
 " they who desire baptism, are taught by fasting and prayers 
 to seek of God remission of their sins, and then are brought 
 to the water." Confirmable is that of TertuUianP : ingres- 
 suros baptismum orationibus crebris, jejuniis et geniculationibus, 
 et perviffiliis orare oportet, et cum confessione omnium delic- 
 torum : " they who are to enter baptism, it is required that 
 with frequent prayers, fasting, supplications, watchings, and 
 
 » Apolog. ii. p De Bapt., u. 20. 
 
THE :\riNlSTIlATION OF BAPTISM. 355 
 
 with a confession of all their by-gone offences, they ply the CHAP. 
 
 throne of grace." ~" 
 
 B The Sacrament of Baptism.] Sacramentum est sacrcB rei 
 signum, St. Austin i, "a Sacrament is that by which a sacred 
 thing is denoted:" and in this large sense, the ancients 
 apply it to twenty several things. But because some were 
 instituted by our Saviour, as the proper badges of our Chris- 
 tian profession, and effectual signs of grace, and God's good- 
 will towards us, they alone are by our Church owned for 
 proper Sacraments, which defineth a Sacrament to be, " an 
 outward and visible sign of an inward and spiritual grace, 
 given unto us, and ordained by Christ Himself, as a means 
 whereby we receive the same, and a pledge to assure us 
 thereof." The Greek word is fivaTijpwv, so used by St. Paul, 
 Ephes. V. 32, ciiUing the conjunction of Christ with His 
 spouse, the Church, fjiiya fivaTrjpiov, " a great mystery." The 
 Latin word sacramentum is of military extraction, it being 
 properly a-TpaTevTiKOf opKo<;', " the soldier's oath," by which, 
 upon their first enrolment, they engaged themselves, omnia 
 strenue facturos qua prcBceperit imperator, i. e. "stoutly to act 
 whatsoever their general should command," as Vegetius^ hath 
 it ; and from thence it came at length to an indefinite notion, 
 signifying whatsoever was transacted by the interposition of 
 an oath, which, because it hath something of religion more 
 than ordinary, might well deserve the appellation of a Sacra- 
 ment. Yet though very learned men seem to confound the 
 words sacramentum, 'sacrament,' and jusjurandum, 'oath,' and 
 to take them promiscuously, to be of adequate import each 
 to other, the great historian gives me cause to suspend my 
 assent, and to think that originally they were several, and 
 distinguished, and that sacramentum signified a voluntary 
 oath spontaneously taken, when the soldiers first listed them- 
 selves ; and jusjurandum denoted such an oath as was imposed 
 by the coercive power of the magistrate, martial or civil. The 
 Romans being to raise new forces, to go under the conduct 
 of Terentius Varro, and Paulus Jilmilius, against Hannibal'; 
 milites tunc, quod nunquam antea factum erat, jurejurando a 
 
 1 De Doctr. Christ., lib. ii. [Ep. ad ' Herodian. Hi^t., lib. viii. 
 
 Marcellinain. 136. signa cum ad res " De Re niilitari, lib. ii. 
 
 divinas pertinent, Sacramenta appel- ' Livii, lib. xxii. c. 38. 
 jantur.] 
 
 A a 2 
 
356 THE MIMSTRATION OF BAPTISM. 
 
 CHAP, tribunis militum adacti, jitssu consulum conventuros, neque in- 
 
 '■ — jussu abituros, nam ad eum diem nil prceter sacramentum erat, 
 
 et sua voluntate ipsi inter se, equites decuriati, centuriati pedites, 
 conjurabant ; i. e. " the soldiers then," saith my author, " a 
 thing never done before, were compelled by their com- 
 manders to swear that they would rendezvous at the order of 
 the consul, and not depart without it : for, till that day, all 
 was done by sacrament only, and the soldiers freely of them- 
 selves, without coaction, the horse by tens, the foot by hun- 
 dreds, entered into oath", not to forsake their colours," &c. 
 Whereby a clear discrimination and difference is put between 
 these two. Now to make the best improvement of this to 
 my present purpose, I say, that 'sacrament,^ in this most 231 
 genuine and proper notion, is very aptly applied to baptism, 
 and keeps correspondence with other ceremonies thereof. For 
 baptism is our first enrolment into Christ's militia; therein 
 ■we receive the cognizance of our general in our foreheads, 
 being signed with the cross, " in token that we will manfully 
 fight under Christ's banner against sin, the world, and the 
 devil;" therein we voluntarily enter into covenant and promise 
 of renunciation against those foresaid enemies, called there- 
 fore by Nazianzen^, awdijKr} Trpo? Oeov iroKiTela^ xaOapio- 
 TEjoa?, " an engagement and contract of a purer conversation 
 towards God ; " therein we receive and return our military 
 symbol, symbolum fidei, the only character by which we 
 Christians know one another, our friends from our foes ; for 
 Christians are not distinguished TrpoacoTroK oKXa Tri'o-Tet", " by 
 their faces, but by their faith." This is that avvdrj/jLU, arj/jueiov 
 rov (TTparov, that " martial word or shibboleth" by which we 
 are discovered to what general we belong. Excellent is that 
 of St. Augustine y, in nullum nomen religionis, seu verum seu 
 falsum, coagulari homines possunt, nisi aliquo signaculorum, vel 
 sacramentorum visibilium consortia colligentur : "impossible 
 it is that men should be united under any one religion, be it 
 true or be it false, unless they be knit together by some 
 visible seal or sacrament, one or other." So that baptism 
 
 ° [Sese fugEE atque forraidinis ergo adirois rhv Xpia-navuriiiiii, aXKa. iriaTit 
 
 non abituros.] X«po«'''7p'Cf o'Sai. ] 
 
 ' [Orat. xl.] r Cont. Faust, lib. xix. c. U. 
 
 - Nazianzen. [Orat. xliii. ou ykp irpo- 
 
THE MINISTRATION OF BAPTISM. 357 
 
 may very well, upon various accounts, be styled % nostrce •^Ym^" 
 
 militicB sacramentum, " the sacrament of our militia." — 
 
 But if baptism be, as it is, the sacrament of our initiation 
 and entrance into Christianity, it may be demanded, why 
 hath not the office belonging to it the pre-eminence? why is 
 it not in our service-book inserted and marshalled before that 
 of the Communion ; this Sacrament being in order of nature 
 after that ? My answer is, the Communion was, both in the 
 primitive Church and in the beginning of our Eeformation, 
 accounted the principal part of the diurnal service of God in 
 public, it being celebrated daily in both times instanced, as I 
 have proved before, for the ancient Church, and as may be 
 evidenced for the last, by the rubric after the exhortation to 
 the Communion, in the first book of Edw. VI. The eucharis- 
 tical office being then so concomitant with the daily prayers, 
 and baptism more rarely happening, the Church thought fit 
 to make them contiguous in order, which were so frequent 
 companions in use. 
 C At Easter and Whitsunday .'\ So did the council Gerundense 
 decree, can. 4. At Easter, because it was the monument of 
 Christ's resurrection, to which baptism did refer. " Therefore 
 we are buried with Him by baptism into death, that like as 
 Christ was raised up from the dead by the glory of the 
 Father, even so we also should walk in newness of life." For 
 this cause, saith St. Basil% no time more proper to receive 
 gratiam resurrectionis, " the benefit of our resurrection," than 
 in die resurrectionis, " on the day of the resurrection," the 
 paschal day. At Whitsunday, in memory of the three thou- 
 sand persons baptized that day. Acts ii. And for children*, 
 all such as were born after Easter were kept until Whitsun- 
 day, and all born after Whitsunday were reserved until next 
 Easter, unless some imminent danger of death created a 
 necessity of accelerating baptism; but this custom of bap- 
 tizing only at Easter and Whitsunday, must only be under- 
 stood in reference to the Western Church ; for, without con- 
 
 ^ Ambrose. ec roivvv tt? ayaaraalfxc^ Vf^^P^ '^VS 
 
 ^ De Baptismo. Tri S' Si' 7e»/oiTo T^s ai/aff'rda'ews r^v X'^P^^ inroSe^c^f^eda. 
 
 Tjfxepas rov Tratrxo (TvyyeyeffTepoy Tfphs Vide Tertull. de Bap., c. 19.] 
 
 rh pdirTicriM; t) /jiev yiip fi/iepa, /j-vn/ii- ' Bealus Rhenan. in Tertull. de Cor. 
 
 a-vy6i/ iaTiv hiaaiiaius' rh Se Pair- Milit, c. 3. [Edit. Basil, 1539, p. 500.] 
 
 TKTfia, Siyafits iffri wphs tV aififfraariy 
 
358 THE MINISTRATION OF BAPTISM. 
 
 CHAP, troversy, it is, that they of the east assigned also the feast of 
 '— Epiphany for this Sacrament, and this was done in memory of 
 
 our Saviour's being, as it is supposed, baptized on that day, upon 
 which there is extant an excellent oration of Gregory Nazian- 
 zen, under this title, eh to, ojm (fjcora Twv^ETricpavlcav, i.e." upon 
 the sacred illumination, or baptism, celebrated on Epiphany." 
 
 3fmt be ready at the font.'] When Christianity first 232 
 entered the world, she did not find all utensils fitted to her 
 hand, but was constrained to take what occasion did supply : 
 whence it is, that as at first houses were her churches, so 
 rivers were her fonts. No other baptisteries had she for two 
 hundred years ; this is evident from Justin Martyr and Ter- 
 tullian ; the first treating of persons fitted for the sacred 
 seal, saith, ejreiTa ayovrai vcf) ■^/j.wv h>6a vBcop iarl'^, " then'' 
 (that is, after we had prayed together for and with them, as 
 in the foregoing words) " they are led by us to some place 
 where there is water." Now lest it should be conceived that 
 this expression may admit of a font within the church, (as we 
 use to carry children according to the rites of our Church,) 
 in the pursuit of this narrative he goes on thus : ly/iet? Se, 
 fisra TO OUTC09 \0vt7ac TOP Tr€7retcT/u,evov iirl tou? \eyofievov<; 
 dSeXcjjov^ wyofJbev ev6a a-vvTiyfikvoi elal, KOwa<i eir)(a<i iroirjo-ofjuevoi: 
 " then we, after the believer is thus washed, return with him 
 to the place where the brethren are assembled for common 
 prayer." The second, aquam adituri ibidem, sed et aliquanto 
 prius in ecclesia, sub antistitis manu contestamur nos renunciare 
 diabolo^, &c.; " being ready to step into the water, there also, 
 as we had done a little before in the church, the priest hold- 
 ing us up by the head, we make abrenunciation of the devil," 
 &c. Clear proofs that the places where they baptized were 
 distant from the churches. Probably their practice was 
 counter to ours, for as we bring water to our churches, so in 
 all likelihood they carried their churches to the water, that 
 is, they had their places of religious assemblies near unto 
 rivers, (not unlike the Proseucha mentioned Acts xvi. 13,) 
 for the better accommodation of this Sacrament. After the 
 second century baptisteries were erected, but not contiguous 
 or annexed to churches, but a little separated from them ; 
 and not every where neither, but only nigh unto cathedrals, 
 
 ' Apolog. 2. " De Cor. Militis, c. 3. 
 
THE MINISTRATION OF BAPTISM. 359 
 
 called therefore ecclesice baptismales, "baptismal churches;" CHAr, 
 
 not long after, they were brought into the churches, and then 
 disposed near the door, at the lower end, denoting thereby 
 that persons baptized did in that Sacrament make their first 
 ingress into Christianity, who were therefore situated, by 
 Nazianzen^s description, iv TrpodvpoK rfj^ eucre/Seta?, " in the 
 entry to godliness." But now it seems these baptisteries are 
 turned out of doors, and more than so, a note of abomination 
 affixed to the places wbere they stood. For baptism is to be 
 administered "not in the places where fonts stood«," and 
 this by the direction of those very men, who yet after in- 
 genuously confess, " no place is subject to such pollution by 
 any superstition formerly used, and now laid aside, as may 
 render it unlawful or inconvenient for Christians to meet to- 
 gether therein, for the public worship." What can hinder 
 the Directory from being herein felo de se, unless it be inter- 
 preted to speak in the first place of what is to be done in 
 order to its directions, not of what is to be done of absolute 
 necessity, flowing from the nature of the thing; and if they 
 so intended, it had been a kindness had those learned 
 divines been more explicit therein. 
 E Didst sanctify the flood Jordan.] Such was the language 
 of the primitive Church, not that they thought the water 
 contracted any new quality in the nature, but was only said 
 to be sanctified in the use thereof, being converted by 
 Christ's institution from common to sacred purposes. Omnes 
 aqua, saith TertuUian', sacr amentum sanctificationis conse- 
 quuntur invocato Deo ; i: e. " all waters obtain the mystery 
 of sanctification by invocation of God." So Gregory Nazian- 
 zens speak eth of our Saviour, ar/vi^ovra rj} KaOdpcrei to, liBara' 
 i. e. " sanctifying the waters by His own washing." So 
 Jerome^, Dominus noster, Jesus Christus, lavacro suo universas 
 233 aquas mundavit, " our Lord Christ by His own washing, 
 
 e Directory. [Hammond, View of any other guilt than that it is so, be 
 the New Directory, &c. " Ignorant I superstitions, an uiisigniticant interdic- 
 must confess to be also, why, when tion of it will be as much ; and if the 
 they come to the congregation, it should positive superstition be to be con- 
 be utterly unlawful for them to be bap- demned,the negative must be soalso."] 
 tized in the place where fonts have ' Tertull. de Baptism. 4. 
 hitherto been placed, i. e. near the door ^ Nazianz. €(s ra Tepe^A. 38. [Orat. 
 of the church, as the Directory ap- 29. i^airTiffBri u-^v ov KaOaptritov avrhs 
 points . . . For sure if a significant rite Se6fi,evo5, dW Iv' aydffri rlt SSara.] 
 or designation of place, &c., without ' [Adv. Lucif., tom. ji..p. 177.] 
 
360 THE MINISTRATION OP BAPTISM. 
 
 CHAP, being exemplary to us, cleansed all waters." Lastly, Am- 
 
 '■ — brose', sacerdos precem defert, ut sanctificetur fons, et adsit 
 
 prcesentia Trinitatis (SterncB, i. e. " the priest prayeth that the 
 font may be sanctified, and that the eternal Trinity would 
 vouchsafe to be present at the ordinance." 
 
 Then shall he make a cross.] There were anciently in the F 
 primitive Church two several signings with the cross, one 
 before baptism, as is here ordered in this liturgy, the other 
 after, which was used with unction, at the time of confirm- 
 ing, whereof I shall treat in confirmation. That they used 
 signing antecedent to baptism, I shall make proof from St. 
 Ambrose and St. Augustine. The first thus : credit etiam 
 catechumenus in crucem Domini, qua et ipse signatur, sed nisi 
 baptizatus fuerit in nomine Patris, Filii, et Spiritus Sancti, 
 remissionem non potest accipere peccatorum^ : "the very cate- 
 chumen, or new instructed, believeth in the cross of Christ, 
 wherewith also he is signed, but unless also he be baptized 
 in the name of the Father, the Son, and the Holy Ghost, he 
 shall not obtain remission of sins." The second, nondum per 
 sacrum baptismum renati estis, sed per crucis signum in utero 
 sancta matris Ecclesice jam concepti estis^, " ye are not yet 
 regenerated by holy baptism, but you are conceived by the 
 sign of the cross, in the womb of the Church, your holy 
 mother." But here it may be demanded, how cometh it to 
 pass that our second reformers mislaid this ceremony, assign- 
 ing it a place subsequent to baptism, varying herein from the 
 current practices of antiquity ? For answer to this I shall 
 refer you to another place, when I shall have occasion to de- 
 clare it. 
 
 / command thee, unclean spirit, ^c.J This form of exorcis- G 
 ing was agreeable to the usage of the first Church, who ap- 
 plied it not only to the energumeni, or " persons possessed" 
 by evil spirits, (who were not few in those days,) but also to 
 infants and competents whom they accounted under the do- 
 minion of Satan, until he was by such increpation expelled. 
 Si diabolus non dominatur infantibus, quid respondebunt Pela- 
 giani quod illi exorcizantur^, saith St. Augustine, i. e. " if 
 
 ' [De Sacramentis, lib. i. cap. S.] >» Augustin. Epist, 105. [194. Se- 
 
 ^ De Mysteriis, cap. !•. cundum istam suam calliditatem nou 
 
 ' August, (le Symbolo, lib. ii. cap. 1. inveniunt quid ad hoc respondeant, 
 
THE MINISTRATION OF BAPTISM. 361 
 
 the devil hath not children in subjection, whatwill thePelagians C ii AP. 
 
 say, that they are exorcised." Of this custom there is very ^— 
 
 frequent mention in St. Cyprian, Tertullian, and other ancients. 
 H The moving of these following interrogatories to infants, 
 as they are represented by their godfathers, hath to many 
 seemed over light for a Sacrament of so high importance ; and 
 I confess, at the first glance, and perfunctory view, it exhibits 
 much in favour of that misapprehension. But go nearer, 
 and behold it with a stricter scrutiny, the practice will ap- 
 pear not only defensible enough, but decently accommodated 
 to the sacred office of psedo-baptism. 
 
 This Sacrament, all men know and grant, is the initiation, 
 the first admission into the gospel-covenant ; a covenant must 
 be bipartite, there must be at least two parties to it, Christ 
 here for His part promiseth to persons baptized, remission of 
 sins. Acts ii. 38, (as also in that great charter of " ask and ye 
 shall have,") and all other things advancing their eternal sal- 
 vation. And that this prove not nudum pactum,, " a naked 
 contract," without quid pro quo, reason good he should cove- 
 nant with persons to be baptized, " that they forsake the 
 devil and all his works, and constantly believe God's holy word, 
 and obediently keep His commandments." Now because 
 tender babes are in no capacity to stipulate for themselves, 
 therefore the Church, who is the common mother to all such 
 as profess Christianity, assigneth to those infants, and to all 
 persons naturally so impedited, sponsores, i. e. "godfathers" 
 or guardians to undertake and assume for them what they 
 ought to do for themselves, were it consistent with their, 
 234 rather days than, years. For the presentment of children at 
 the font, is most properly the act of the Church, and but 
 ministerially the act of the sponsores. Accommodat illis 
 mater Ecclesia aliorum pedes, ut veniant, aliorum cor ut cre- 
 dant, aliorum linguam utfateantur, saith St. Augustine" j i. e. 
 "the Church furnisheth them with others' feet to come, with 
 the heart of others to believe, and with the tongue of others to 
 confess their faith." And it is an act of her charity indulged 
 unto the infants of all such as have consigned up their names 
 
 quod exorcizantur et exsufflantur in- " Aug. de verbis Apost. Serm. 10. 
 
 fantes; hoc enim proculdubio fallaciter [17fi.] 
 fit, si diabolus eis non dominatur.] 
 
363 THE MINISTRATION OF BAPTISM. 
 
 CHAP, to Christianity, without regard to the either, perhaps blame- 
 
 ■ " worthy conversation, or misbelief in points of religion of the 
 
 parents, much less to spurious generation. Nor this a prac- 
 tice rare and unheard of, but hath its parallel amongst almost 
 all nations in civil transactions, they indulging the like favour 
 not only to infants, but also to all that labour of the like 
 incapacity: Valerius Flaccus quem (sdilem creaverant, quia 
 Flamen Dialis erat, jurai-e in leges non poterat, magistratum 
 autem plus quinque dies, nisi quijurasset in leges, non licebat 
 gerere, idea petiit ut legibus solveretur : quare dutxis alter, viz., 
 f rater ejus, qui pro eo juraret, plebesque scivit, ut perinde esset, 
 ac si ipse adilis jurasset° , i.e. "Valerius being before Flamen 
 Dialis, or Jupiter's high-priest, soon after was created sedile," 
 (or overseer of dilapidations ;) "as he was high-priest he ought 
 not to swear," (the law of the Romans supposing such a 
 sacred person would voluntarily do what an oath would compel, 
 much like the value our nation hath for her nobility upon that 
 very account, not demanding corporal oath from such persons 
 of honour,) " and no man could hold any office of magistracy 
 above five days, unless he first took oath to observe the laws : 
 whereupon, he moved the law might be dispensed with; 
 wherefore another was assigned for his proxy, and his brother 
 sworn in his stead, the people decreeing that it should be as 
 firm in law as if the sedile himself had taken the oath." So 
 the civil law confirmeth all stipulations of the guardians or 
 tutors of pupils, which are made for the benefit of the minor, 
 and so doth the common law of this land. Authoritas cus- 
 todum est, ut contrahant, in judicio stent, reliquaque faciant 
 pro pupillo suo, qucE rerum statusque sui vel conservationem, 
 vel incrementum spectantv, i. e. " guardians have full authority 
 to contract, to bring an action, and to act any thing in their 
 pupil's behalf, which may tend to the preservation of his estate, 
 or advantage of his affairs." Yea, custos in animam minoris 
 jurare potest, i. e. " the guardian may swear for his minor," 
 saith the same author : and I myself am not ignorant, that 
 
 ° Livius, lib. xxxi. c. 50. [Petente juraret pro fratre, L. Valerius Flaccus, 
 
 Flacco ut legibus solveretur, senatus pr»tor designatus. Tribuni ad plebem 
 
 decrevit ut si asdilis, qui pro se juraret, tulerunt, plebesque scivit, &c.] 
 
 arbitratu consulum daret, consules, si p Cowel. de Fitzherb. [Institut, lib, 
 
 lis videretur, cum tribunis plebis age- i. tit. 21.] 
 rent, uti ad plebem ferrent Datus qui 
 
THE MINISTRATION OF BAPTISM. 363 
 
 in court-rolls, entries are to be. found of several persons, who CHAP, 
 
 YIII. 
 
 have been sworn for minors and infants, who, in respect of ■ 
 tenure, were obliged in course to bear offices relating to their 
 lord paramount. 
 I Dost thou forsake the devil, ^c.J This form of abrenunci- 
 ation is no novice, Tertulliani mentions it expressly; sub an- 
 tistitis manu contestamur nos renunciare diabolo et pompias et 
 angelis ejus : " whilst the hand of the priest is upon us, we 
 declare that we renounce the devil, his pomp and his angels." 
 St. Cyprian "^j saculo renunciaverimus cum baptizati sumus : 
 " we gave defiance to the world when we were first baptized." 
 The direction in the Constitutions is very considerable*; 
 dTrayyiXKeTO) ovv 6 ^airTi^ofji-evoi iv tm aTroTaaaecrOaL' 'Airo- 
 Tdaaojiai Ta> Xarava Kol TOi<i epjoi^ ainov, koI toi^ TrofiTrais 
 avTov, Koi rat? XarpeiaK avTov, koI to?? ayyeXoi^ avTOv, koX 
 rai<i e^evpeaeaiv avrov. /j,eTa Be Tr}v airoTwyrjv (7WTaaa6/j,evo<; 
 XejeTco, OTO Koi avvrdaaofiai, tc5 XpiarSi : " let him who is to 
 be baptized renounce in this form, ' I renounce the devil and 
 all his worts, and his pomps, and his services, and his angels, 
 and all his devices.^ And after this renunciation let him 
 proceed thus, 'Hist and enrol myself in the service of Christ.^" 
 The ancient mode in this renunciation presents us with 
 these remarkables : first, it was distinguished into, sometimes 
 235 two, sometimes three questions, as it was in the first liturgy 
 of Edw. VI., and as many replications. Quando te interrogavit 
 Sacerdos, Abrenuntias diabolo, et operibus ejus ; quid respon- 
 disti? Abrenuntio. Abrenuntias sceculo et voluptatibus eju,s ,• 
 quid respondisti ? Abrenuntio^. "Whilst the priest de- 
 manded of thee, 'Dost thou renounce the devil and all his 
 works,^ what didst thou answer? 'I renounce them all.^ 'Dost 
 thou renounce the world and all the pleasures thereof,' what 
 didst thou answer ? 'I renounce them all.'" This for double 
 renunciation. As for triple, the author" of the Ecclesiasti- 
 
 *i De Coron. Milit. [de Spectac, u. 4. Upav TroieTrai, koL raiTt^v aTrdtTTjs avr^ 
 
 Cum aqiiam iiigressii Christianam ttJs €KK\7}(rias avii-n\7ipw(7d(Tris , viroKv^i 
 
 iideni in legis sufe verba profitemur, /xei/ avrhv, koI a-naii(pt4vvv(Ti 5ti tuiv 
 
 renunciasse nos diabolo et pompas et \eLrovpywv dra ffjiiffas eVl ivafxaXs 
 
 angelis ejus, ore nostro contestamur.] irpocexoi'Ta, Koi ras x^^P^-^ airwdovvra,, 
 
 ^ Epist. Rogatiano. irphs ^■i}v auTiJj' aireo'Tpaf^/j.ei'as xc^pav, 
 
 ^ Constit. Apost., lib. vii. c. 42. efi'pvaiicrat juer avTM Tph SiaKekevsrai 
 
 ^ Ambrose de Sacram., lib. i. c. 2. t^ (rara^/a, koI TrpotreTt to tt^s aTToTayris 
 
 ^ [ Dionys. Areop. de Eccl. Hierarch., o/jLoAoyTJcrar Kal rpls ain^ tV a7roTa7^i' 
 
 p. 77. Till' Se hiroypa'^iiiyap , evxri" i^apTvp6fifyos, 6tu>\oyriiraiiTa'rpUrovTo, 
 
364 THE MINISTRATION OF BAPTISM. 
 
 CHAP, cal Hierarchy, and St. Gregory'' the Great, witnesseth it. 
 
 ^ Secondly, it is observable that the party renouncing did use 
 
 first to turn himself to the west^, primum renunciamus ei, qui 
 in occidente est, and so renounce ; and then versi ad orientem, 
 pactum iiiimus cum sole justitice : "turning about to the east, 
 there we make a covenant with the Sun of righteousness." 
 Now this abrenunciation denoting a motion from the service 
 of the world, the flesh, and the devil, to the worship of Jesus 
 Christ, it is also very remarkable that Satan observes the 
 same rule in the admission of his neophytes. For (which I 
 note as a singular evidence for the verity of Christian reli- 
 gion'') the first operation in the first method of his stipulation 
 is, that all his converts renounce their baptism, that is, 
 recant their baptismal renunciation; and this he observes 
 precisely towards all such as he subverts, as well in the pro- 
 fession of the Church of Rome, as England. 
 
 Naming the child.'] The imposition of the name in bap- k 
 tism, is both a decent imitation of the same practice in 
 circumcision, whereof there are, besides those of our Saviour 
 and St. John Baptist, several other instances, and a prudent 
 parcel of religious policy, whereby the person baptized might 
 be the better distinguished, in albo Christianorum, " in the 
 Christian register ; " and for this cause the priests were 
 anciently commanded^ airoypayfraaOai tov avZpa, kol top 
 avdho-)(ov, " to enrol the names both of the person baptized, 
 and of his godfather or surety." Indeed, fit it was, that they 
 who gave themselves up to Christ, and listed themselves in 
 His militia, should be enrolled upon their first admission, that 
 the Church might the better know who were hers. Now 
 whereas proselytes adult were entered into the register 
 under their former names, unless they thought fit to assume 
 
 fierdyet irphs €&), Kal irphs ovpavhi' dva- irapdSetiros tov 0€oi3' Koi tovtov trvfi^o- 
 
 ^\4^avTa KoX Tks X^^P"^ dvanivavra, \ov rh trrpa^Tivai ffe dirh hvffixwv irpos 
 
 K€\e6ei avyra^affdai t^J XpicTT^, Kol di^aroK^v tov <pU}Ths rb x^P^'**'-'] 
 
 irdffais Tois deoirapaS6TOis hpoKoylats. y K. James, Daera., lib. ii. u. 2. 
 
 Tov Se Kal tovto irenoi'qKSTos, fiapri- ["Before he proceed any further with 
 
 peToi iriiXij/ avT^ Tpls t)|v 6fto\oyiai'.] them, he first persuades them to addict 
 
 ^' [Not in lib. Sacr., p. 141. Yulgo themselves to his service; which beiug 
 
 terna fit abrenuntiatio. ] easily obtained, he then discovers what 
 
 " Hieronym. in Amos, c. 6. Cyril. he is unto them, makes them to re- 
 
 Hierosol. Cat. Myst. i. ["Ore ovv riS 2a- nounce God and their baptism directly, 
 
 Tav^ airoTaTTrj, ivaffav T^y trphs avThv and gives them his mark."] 
 
 'TrdvTios Siad'^K-qi/ Kvtras, Tds ira^aias * Dionys. Areopag. ubi supra. 
 nphs Thy ofSrjv avvB^Kas, amiyfTat <roi d 
 
THIS MINISTRATION OF BAPTISM. 365 
 
 others, when they were in composition for baptism: so in- chap. 
 
 fants, upon whom no names were formerly imposed, were, '— 
 
 before they were brought to the sacred font, named by their 
 parents, or such as represented them, viz. the godfathers. 
 L Shall dip.] Mersion or dipping is not of the necessity of 
 this Sacrament, sprinkling being every way as energetical 
 and operative, as St. Cyprian" hath (for it is one of the ques- 
 tions he undertakes to resolve) most excellently determined. 
 Non sic in Sacramento salutari delictorum contagia, ut in 
 lavacro carnali sordes corporis abliiuntur : " the filth and pol- 
 lution of our sins is not so cleansed in the sacramental 
 laver, as our bodies are in natural water." And though dip- 
 ping was the more ancient custom, in respect of persons adult, 
 who were better able to undergo it ; yet after, when whole 
 nations became Christian, and rarely any were offered to the 
 font but infants, whose tender bodies would not well endure 
 it, this custom, in the western Church especially, was discon- 
 tinued, and aspersion only used; so that Erasmus'' noted it 
 as a piece of singularity in us English, that in his time we 
 used mersion. And though dipping was constantly practised 
 in the eastern countries, and is so still at this day, yet for 
 children the use was then, and so is now, to warm the water, 
 
 . fiera (pvWav nvSiv evaihwv'^, " with sweet herbs," a trouble 
 avoided by aspersion. Again, sprinkling is much more to the 
 
 236 advantage of modesty, as to women especially, or where many 
 are baptized together, as the then fashion was. For even 
 when baptisteries were erected, they were made susceptible 
 and capable to receive more than one : imyj aira^owcrrj^ crvfju- 
 /3aTrTi(79r]vai TrivrjTi, TrXovaio^ wv 6 evTrarplSTji ra Bvayevei, 6 
 SecTTTOTij? rS hovKa, saith Gregory Nazianzen<i, i. e. " do not 
 disdain, if thou beest rich, to be baptized in the same font 
 with the poor ; if nobly born, with the obscure ; if a master, 
 with thy servant." Nor could the company and presence of 
 others create any inconvenience, had they not entered the 
 font stripped of all, and totally naked, as it is clear they did. 
 Infontem nudi demergitis, sed (Btherea veste vestiti^ : " ye dive 
 
 ^ Epist. 76. ad Magnum. d Orat. xl. 
 
 '' Apud Pamel. in Cyprian, ubi ^ Zeno Veronensis Tnvit. 2. ad fon- 
 
 supra. tern. [Mag. Bib. Pat. Colon. 1618. 
 
 ' Christopherus Angelus. [Enchiri- torn. iii. p. 117.] 
 dion, cap. xxiv. Cambridge, 1619.] 
 
366 THIi MINISTKATION OF BAPTISM. 
 
 CHAP, into the font naked, only invested with an airy mantle." An 
 
 '— usage not peculiar to men, but practised also by women, as 
 
 is evident by St. Chrysostom, who, speaking of an outrage 
 acted by rude people in the time of persecution, maketh 
 amongst other things this relation ; kol iywaiK€<; t&v evtcrr]- 
 puov o'l,K(ov TTyao? TO ^o/TTTiafia airoZvcrafj.evai r^vfwaX e^vyov^, 
 i. e. " the women of the sacred oratories having put off their 
 clothes in order to baptism, ran away naked." True it is, 
 these women were not baptized promiscuously with men : for 
 the baptistery was parted in the middle with a screen or tra- 
 verse of wood, one division being allotted for the men, and 
 the other for the women, which were so close joined, that 
 neither could make any discoveries into the other ; that they 
 were thus separated, Augustine ^ gives us cause to believe, 
 who related a miracle of Innocentia, that was cured of a 
 cancer in her breast, by being signed there with the cross, by 
 the new-baptized woman, who first came to her as she stood in 
 paj'ie fceminarum ad baptisterium, " in the division assigned for 
 the baptizing of women." And these divisions probably the 
 fathers had an eye to, when they mention baptisteries in the 
 plural number, (as Ambrose in his epistle to Marcellina'',) not 
 intending several structures, but several divisions in one 
 stmcture. But though this traverse blinded them from the 
 view of men who came upon the same account they did, it 
 did not hide them from the sight of the baptist, who was 
 regularly to be a man : and therefore that all possible pro- 
 vision for modesty might be made, certain women were set 
 apart for that service, their office being i^mrripeTeicrdai, toX<s 
 hMKOvoi'i ev Tw ^aTTTl^eadai ra? jvvaiKas Sia to evTrpeTre;, 
 "to assist the deacons in baptizing women more decently," 
 as the author of the Constitutions hath it : the like is re- 
 peated also by Epiphanius', who hath transcribed much from 
 him; BuiKoviaaai, KuOuTTavTai ets virrjpeo'iav yvvatKcov Sta tjjv 
 crefivoTTjTa, av %j06j'a KaToarair] Xovrpov eveKa : i. e. " deacon- 
 esses are appointed for the ministration of women, for mo- 
 desty sake, in case there be any occasion to baptize them." 
 I have dwelt the longer upon this subject, not only to dis- 
 
 ' Epist. ad Innocent bus competentibus in baptisteriis trade- 
 
 f= Lib. xxii. c. 8. de Civ. Dei. bam basilicae.] 
 
 '' [Sequente die — symbolum aliqui- ' In fine Panarii. 
 
THE MINISTIIATION OF BAPTISM. 367 
 
 cover the manifold inconveniences of immersion and dipping, chap. 
 
 in persons adultj but also to represent the various customs of -^-~ 
 
 the primitive times, perhaps not known to all. 
 
 M Th,rice.\ What the Apostolical mode was, whether single 
 or triple mersion, there is no direct constat : the Church Seu- 
 TepoirpwTT), and next to it, for certain practised it thrice, and 
 applied the same quotient to confirmation, and the confession 
 " of their faith. In mysteriis interrogatio trina defertur, et 
 confirmatio trina celebratur ; nee potest quis nisi trina confes- 
 sione purgarijS'dith Ambrose'', i. e. "in themystery of initiation 
 or baptism, three interrogatories are put, thrice is the party 
 confirmed, so that no man can be cleansed in that laver, but 
 by a threefold confession." And for the manner, more expli- 
 citly in another place'; Interrogatus es, Credis in Deum Patrem 
 Omnipotentem ? diooisti, Credo, et mersisti. Iterum interrogatus 
 es, Credis in Dominum nostrum Jesum Christum, et in crucem 
 ejus ? dixisti. Credo, et mersisti. Tertio interrogatus es, Credis 
 
 237 et in Spiritum Sanctum ? dixisti. Credo, tertio mersisti : " Thou 
 art asked. Dost thou believe in God the Father Almighty ? 
 thou answerestj I believe, and thou wert dipped. Again, 
 thou wert demanded. Dost thou believe in our Lord Jesus 
 Christ and in His cross ? thou answerest, I believe, and then 
 thou wert dipped again. Thirdly, thou wert asked. Dost thou 
 beheve in the Holy Ghost? thou answerest, I believe, and 
 then thou wert dipped the last time." This ceremony of in- 
 terrogating thrice, St. Ambrose™, in this place, and Cyril" 
 on John, deriving from our Saviour's thrice demanding of 
 St. Peter if he loved Him, John xxi. But I rather think 
 it was so ordered as a distinct denotation of the personal 
 Trinity, as single mersion or aspersion answereth the unity of 
 the Deity, and upon that account was enjoined by the fourth 
 council of Toledo", in opposition to the Arian heretics. The 
 truth is, neither practice can justly be condemned, and are 
 
 ^ Ambrose, de Sp. Sancto, lib. ii. fi^vovs, 5ia rod koL Trpoa^KdeLv r£ ayi<f} 
 
 c. 11. j8a7rT/(r/^aTi. ] 
 
 ' Idem de Sacramentis, lib. xi. " Can. 6. [teneamus siniplam bap- 
 
 c. 7. tismi mersionem, ne videantur apud 
 
 '" De Spiritu Sancto, lib. ii. c. 11. iios qui tertio mergunt, liEereticorum 
 
 "> Cyr. Alex., lib. xii. [tuttos Se approbare assertionem, dum sequun- 
 
 TrdKLf Tois jiiv iKKAriataiS ivTsiBei/ els tur et morem. Videant in eo unitatem 
 
 ri ■)(jp'tivat TpiToi/ SiepwT^v T77J' €ts X9^^' divinitatis ostendi.] 
 
 rhv 6fio\oyiay, rohs ayair^v ahrhv e/Vo- 
 
368 THE MINISTRATION OF BAPTISM. 
 
 CHAP, left iiidifferent, so that every particular Church may order 
 
 '— which she will, and judgeth best accommodated 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 rubric of the first book 
 of Edward the Sixth is argumentative enough: for this rubric 
 enjoining triple sprinkling, and being clearly omitted and 
 outed by the second reformers, infallibly argueth they in- 
 tended the discontinuance of the former practice. And the 
 sense of those reformers must be the rule of our obedience. 
 
 His white vesture.] This was a relic of the ancient custom, N 
 taken up upon the same signification «, accepisti vestimenta 
 Candida, ut esset indicium quod exueris involucrum. peccatorum, 
 indueris innocenticB casta velamina : " thou hast taken thy 
 white vestments, as a sign that thou hast put off the old rags 
 of thy sins, and hast put on the chaste robes of innocency." 
 These robes they anciently wore for the space of eight days 
 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 
 chrisome, it is but of late invention, and so called because it 
 was employed to stay the defluxion of the chrism, or con- 
 firming ointment, from flowing away at first. 
 
 T/ien shall the priest anoint the infant.'] There were in the O 
 primitive times, relating to this Sacrament, two unctions, dis- 
 tinguished four ways : 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 baptism. 
 This in truth belongeth to the confirmation, as is evident by 
 TertuUian'; egressi de lavacro perungimur benedict a unctione 
 de pristina disciplina ; dehinc 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 bapti- 
 zatus sit, " he who is baptized must presently be anointed :" 
 
 f Bp. Jloutague. ' Tert., de Baptism. 
 
 1 Ambrose de Mysteriis, cap. 7. s Epist. ad Januar. 
 
THE MINISTRATION OF BAPTISM. 369 
 
 and Augustine', speaking of children baptized, sic manus im- chap. 
 
 VIII. 
 
 positione et chrismate communiti, mysteriis Eucharistias admit- ■ 
 tantur : " then with imposition of hand and unction, let them 
 be admitted to the mysteries of the Eucharist." In the 
 manner. The first unction being always applied many days 
 after the signing with the cross, and the latter constantly 
 with it. In their materials, they were severed : the first 
 being always performed eXuiw, as the Greeks, oleo, as the 
 Latins, with oil ; the last fivpa, as the Greeks, unguento, as 
 the Latins, with unguent. Clemens's" order is conformable ; 
 'Xpia-ei'i Trp&TOV eKala a'yia, erreira ^aiTTia-ei,'; vBart, kol reXev- 
 Toiov (TTrpar/lcreiii fivpm : i. e. " first you shall anoint him with oil, 
 then you shall baptize him in water, lastly, you shall anoint him 
 238 with the sign of the cross." For such is the import of the word 
 a-cjipayi^etv in the most general sense of antiquity, as is evident 
 by St. Chrysostom, in very many places, one more remarkable, 
 where, endeavouring to take the Christians off from paganish 
 amulets and charms, he gives advice, Trto-T?} et; a^pdryurov", 
 " art thou a faithful believer ? instead of those charms, sign 
 thyself with the cross." So the author of these questions, 
 assuredly very ancient, and as assuredly none of Justin 
 Martyr's^, irpwTOV eKaitp ^pio/xe^a, eiretra to. vpdXe'^BevTa iv 
 TT) KoKvfi^rjOpq Te\,e<ravT6<; crvfi^oXa, tc3 fivpa aippayi^ofieOa 
 vuTepov: i. e. "first we anoint him over with oil, then we 
 despatch 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 wrestlers, aXet'^erat, Sairep ol a&KrjTal et? ard- 
 hiov i//,^r]a6/j^i/ot^, i. e. " he is anointed like wrestlers going to 
 enter the list." Unctus es sicut athleta Chrisii, quasi lucta- 
 men hujus seculi luctaturus^ -. "thou art anointed like the 
 wrestler 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 pursuance of the literal 
 sense of that text, 2 Cor. i. 21, "Now, he who hath con- 
 firmed us with you in Christ, and hath anointed us, is God, who 
 hath also sealed us and given the earnest of the Spirit in our 
 
 t De Eccles. Dogm. " Quaest. et Resp. ad Orth. 137. 
 
 ° Constit., lib. vii. c. 23. " Chrysost, Horn. vi. ad Coloss. 
 
 T Horn. viii. in Coloss. ? Ambrose de Sacram., lib. i. c. 2. 
 
 l'ebteange. B b 
 
370 TilE MINISTRATION OF BAPTISM. 
 
 CHAP, hearts." Where there is first, confirmation : second, unction ; 
 
 VIII . . . 
 '— third, sealing or signing ; lastly, the giving of the Holy Ghost. 
 
 Wherefore it was anciently said to be 7rvevfjMro<; dyiov ivepyr]- 
 TiKov^, "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, 
 confessed very ancient, the Romanists are beholden for the 
 matter and external symbol of their Sacrament of Confirma- 
 tion, which can neither be demonstrated to be Christ's insti- 
 tution, or Apostolical usage ; and were it so, yet are they to 
 seek for prescript form of words, as shall be urged elsewhere. 
 Again, this last unction being partial upon the head only, in 
 imitation of that of our Saviour ; and the other being -Kav- 
 a-a)/Mt>^, " all over the body," createth over another diversity 
 not mentioned before. But there will arise another question. 
 If this last unction be an associate to Confirmation, how 
 Cometh it then to pass, that it is here affixed to Baptism, 
 which should rather belong to the office of Confirmation? 
 My answer is, that the 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 
 survey of that office. 
 
 Shall make a crossJ] This rubric must be expounded by p 
 the thirtieth canon of our Church, and by that which fol- 
 loweth ; for the signing is not immediately 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 
 tense, do infallibly import. For the Church, studious to retain 
 this ancient and universal ceremony of the purest primitive 
 times, was also careful to decline all fear of superstitious in- 
 tendment, 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 expressly first declareth* "the 
 child to be received into the congregation of Christ's flock, 
 
 ' Cyril, [Cat. Mystag. iii.] « Augustine, [In Ep. Joh. Tract, iii.] 
 
 >■ Canon 30. 
 
THE MINISTRATION OF BAPTISM. 371 
 
 as a perfect member thereof, and not by any power ascribed chap. 
 unto the sign of the cross." And further to assure all distrustful ~^—— 
 239 minds, that she maketh it not of the substance of the Sacra- 
 ment, she hath totally omitted it in the office of Private Bap- 
 tism. Having yielded a reason of this remove in the service 
 of our Church, it will be proper and pertinent to enquire into 
 the original inducement to this ceremony •=. These I observe 
 to be three : first, an ancient rite it was for servants or cap- 
 tives to be stigmatized or branded with the names of their 
 masters on their foreheads, as it was for their soldiers en- 
 rolled, with the names of their emperors or generalissimos 
 on the hands, declaring thereby to whom they did belong. 
 To this custom the prophet Ezekiel is thought to allude, ch. ix. 
 ver. 4 : " set a mark upon the forehead of them that mourn, 
 and cry for all the abominations that are done in the midst 
 of Jerusalem." To this custom the angel in the Revelation 
 is thought to regard, ch. vii. ver. 3 : " hurt ye not the earth, 
 &c., until we have sealed the servants of God on the fore- 
 head ;" and ch. xiv. ver. 1, where the retinue of the Lamb are 
 said to "have His Father's name written on their foreheads." 
 And as Christ's flock carried their cognizance on their 
 foreheads, so did His great adversary, the beast, sign his ser- 
 vants there also ; Rev. xiv. 9, " if any man shall receive the 
 mark of the beast on his forehead or on his hand." Now 
 that the Christian Church might hold some analogy with 
 those sacred applications, she conceived it a most significant 
 ceremony for baptism, (it being our first admission into Chris- 
 tian profession,) that all her children should be signed with 
 the cross on their foreheads, at their reception of it, signifying 
 thereby their consignment up to Christ, whence it is so often 
 called by the fathers, signaculum Dominicum, "the Lord's 
 signet," acftpayis tov Xpiarov, " Christ's broad seal," or by 
 words of the same import : and hence TertuUian^, signat ilh'c 
 infronte milites suos ; "he marketh in the forehead his own 
 soldiers." Secondly, the real miracles which were in those 
 times daily wrought by the use thereof, both in expelling and 
 
 <= [Tertiill. de Corona Militis. Ad mensas, ad lumina, ad cutilia, ad sedi- 
 
 omnem progressum atque promotum, lia, qufficunque nos conversatio exercet, 
 
 ad omnem aditum et exitum, ad vesti- fontem crucis signaculo terimus.] 
 
 turn, ad calceatum, ad lavacra, ad '' De Baptismo, 
 
 Bb2 
 
372 THE MINISTRATION OF BAPTISM. 
 
 CHAP, driving out of the devil, and by healing of corporal diseases. 
 
 - whereof I lately produced one testimony out of St. Augustine, 
 who from that very place can furnish you with many more : 
 so that woman in Epiphanius* was preserved from poison, 
 SiA T^9 a-<j>payiSo<; tov Xpicrrov, Kal iria-Tews e^c/qOrjOr) : " she 
 was helped by the sign of the cross and faith in Christ." Not 
 by either separated, but by both together. Many other in- 
 stances might be produced. Now, in case any shall object 
 that many of those anciently recorded miracles were impos- 
 tures and mere fables ; were it possible to be proved, it would 
 be of no force, unless they could also prove all were so, which 
 is a thing impossible, considering that so many of the primi- 
 tive fathers witness the contrary ; nor is there any Protestant 
 of remark who doth not acknowledge as much. Confessed it is, 
 this gift of working miracles lasted not many centuries after 
 Christ ; and that for two reasons, one, lest the familiarity of 
 them should breed contempt : for ra ovra 6av^<ria Kara- 
 7r£<f)p6vT)Tai Tm crvirqdei, saith elegant Philo*^ "real miracles 
 lose their estimation when they grow common." Again, the 
 work was done for which they were wrought: ore r} jvaxniiTov 
 &eov ovrro) eKTeLvaTo,Ta (rrjfieia iyivero: "when the knowledge of 
 the Christian faith was not far diffused, miracles were wrought 
 as necessary," for the conversion of proselytes ; but when the 
 gospel began to be spread abroad, vwl Se ovk etm ')^eM rauTT?? 
 T^9 BtSaa-KoXlasS, " there was no further need of that way of 
 teaching." Therefore St. Paul saith, ra arjfieia rot? airUrroL^, 
 ov roh TruTTevovaiv^, "wonders were exhibited more for the 
 imbeUevers than for the faithful," which is the cause that 
 Timothy and Epaphroditus being sick, 1 Tim. v. 23, Phil. ii. 
 30, no miracle was apphed to recover them, they being faith- 
 ful and confirmed believers. Lastly, the heathens were wont 
 to deride the Christians, and to speak disdainfully of them, 240 
 as worshippers of a malefactor crucified : to encounter which 
 reproach, and to shew that they "gloried in the cross of 
 Christ," Gal. vi. 14, taking it to be an honour, not an igno- 
 miny, they assumed this ceremony of signing themselves 
 with the cross, both in baptism, and at several other times. 
 Cor quidem hahemus, non tamen tale quale vos habetis, nee nos 
 
 « Haetes. 30. r Chrysost. in Ps. cxliL 
 
 ' nepl ^lav Miair. i. h j Cor. xIt. 22 ; Ambrose in Luc. 
 
THE MINISTEATION OF BAPTISM. 373 
 
 pudet crucifiwi, sed in parte ubi pudoris signum est, signum ejus CHAP. 
 
 crucis habemus '; " we have a heart," saith Augustine to the ^— 
 
 pagans, " but of a better mould than yours, nor are we at 
 all ashamed of Christ crucified, but bear His cognizance in 
 our foreheads, the seat of shamefacedness." Now as to the 
 establishment of this ceremony by our Church, though we 
 have slender expectation that it should operate as formerly, 
 yet why may it not be retained as an honourable memorial 
 of its miraculous effects of old. But the Church is so exceed- 
 ingly express and perspicuous in her explanation of the use 
 thereof, as nothing can be desired more ; which explication^ 
 being the product of the conference at Hampton Court, was 
 so abundantly satisfactory to the foreman of those opponents. 
 Dr. Reynolds, as, having once perused it, he ingenuously pro- 
 fessed "he would never gainsay that ceremony any more." 
 In that explication not a syllable appears of any operation 
 ascribed to this sign, therefore they who have adhered to any 
 such opinion, cannot plead the Church of England for their 
 guide. Eminent and most remarkable was the great prudence 
 of King James in this concernment. All along King Edward 
 the Sixth^s and Queen Elizabeth's reign, when the strumosi, 
 such as had the king's evil, came to be touched, the manner 
 was then for her to apply the sign of the cross to the tumour ; 
 which raising cause of jealousies, as if some mysterious oper- 
 ation were imputed to it, that wise and learned king not 
 only (with his son, the late king) practically discontinued it, 
 but ordered it to be expunged out of the prayers relating to 
 that cure : which hath proceeded as effectually, that omission 
 notwithstanding, as it did before. The sign of the cross 
 being then significant only, and not operative, and significant 
 of a duty to be elicited by future practice, good reason hath 
 our Church to continue it, in which sense, non est reprobanda, 
 with Zanchy, " it is not to be disallowed;" adhibere nee inde- 
 cens, nee inutile esse existimo, saith Bucer'^, " in my opinion, 
 the use of it is neither unseemly nor unprofitable." 
 ® Of them that be baptized in private houses, if the custom 
 of the ancient fathers, yea, if the practice of the very Apo- 
 stles themselves be allowed us, as directory sufficient in all 
 
 i Aug. de Verb. Apost. ' Canon 30. '' Opusc. Ang., p. 479. 
 
374 THE MINISTKATiON OF BAPTISM. 
 
 CHAP, sacred relations; private baptism, that is, baptizing out of, 
 
 '■ — and apart from, the public congregation, in case of necessity, 
 
 can draw its extraction as high as almost any other part 
 of our divine service. When Philip converted and baptized 
 so many in Samaria, Acts viii. 12, we do not read any thing 
 implying, much less expressing, that he did it " in the place 
 of public worship, or in the face of the congregation.'' So 
 when he baptized the eunuch, ver. 38, he did it not "in the place 
 of public worship, nor in the face of the congregation." When 
 Ananias baptized Saul, Acts ix. 18, the place was private 
 enough, being the house of Judas, and the congregation thin 
 enough ; no believer there but Ananias. So when Paul and 
 Silas baptized the keeper of the prison. Acts xvi. 33, the 
 place was a prison, most unfit for public worship, and two 
 the total of the congregation. Many other instances might 
 be given, were not the labour supervacaneous and needless. 
 Descend in the next succeeding times, the council of Laodicsea' 
 hath a canon concerning tow ev voarw irapcCKaii^avoirra's to 241 
 (fidoTUTfia, i. e. " them which are baptized on their sick beds," 
 not disapproving of it, but ordaining that if they recover 
 they learn the Christian faith, that they may taste the 
 excellency of that dinne gift. Not long after this synod, 
 Timotheus, bishop of Alexandria, a member of the first 
 Constantinopolitan synod, being demanded if Bafjuovi^ofievo^ 
 KaTr}j(pvfjbevoq, i. e. a catechumen possessed with a wicked 
 spirit, that desireth to be baptized, whether or no he may re- 
 ceive that seal"; the bishop returneth, no, ov SvvuTai, "he 
 cannot," in the public and ordinary way of the Church, Trepl 
 Be Tfjv e^ohov ^aTrri^erai,, i.e. " but when he liveth in extremis, 
 at the point of death, he must be baptized:" uncontrollable 
 evidences of the charitable dispensation of those tender 
 fathers in cases of extremity. Come to the late Reformation, 
 Bucer, a learned and sober divine, being entreated to deliver 
 his judgment upon King Edward's first liturgy, passeth this 
 censure upon this private baptism": in hac constitutione sunt 
 omnia sancte proposita, i. e. " in this constitution all things 
 are framed agreeable to piety." One would think private 
 
 ' Concil. Laod., Can. 43. [Sri Sei Swpcaj KaTj;|i(69T)<roy.] 
 Tovs tv v6<nf_ ■irapa\aiiPiyovTas rh ^<i- " Respons. Timoth. Alexaud. Ep. 
 
 Tio-fio, Kai efro iiKurTdirras, ixiua/ei.- apud Balsaraonem. 
 Viw TTjj' wlffTiv, Koi yivioKeiv in Belas " Bucer in Anglican!, p. 481. 
 
THE MINISTRATION 01' BAPTISM. 375 
 
 baptism, backed with such fortifications^ might with confi- chap. 
 
 dence and assurance enough appear amongst others of our- — 
 
 sacred offices. But it hath proved otherwise^ for of late the 
 assembly of divines, in their Directory, tell us positively, 
 that baptism is not to be administered in private places, or 
 privately, but in the place of public worship, and in the face 
 of the congregation : that it ought not to be so administered 
 ordinarily, is the express doctrine of our Church : that it 
 ought not absolutely, and without regard to cases of neces- 
 sity to be so administered, will be denied by me and many 
 more, for whose satisfaction, it had been labour weU bestowed, 
 had those learned divines, who pretend that, in the framing 
 of that Directory " they consulted not with flesh and blood, 
 but with the word of God;" had they, I say, produced from 
 that word (for to that we all appeal) one syllable enforcing 
 the place of public worship, of a congregation, to be of the 
 absolute necessity of this Sacrament. 
 B And then one of them shall name the child.'] One of them, of 
 whom? Of them, certainly, "that be present," as it is in the 
 beginning of this paragraph, so undoubtedly. And that may 
 be, not only a layman, but even a woman, as it was rightly 
 objected by those malcontents, and truly sensed by King 
 James in the conference at Hampton Court" : whereby a 
 greater liberty was given for women to baptize, than was in- 
 tended by the reformers of our liturgy, and a reformation 
 justly called for, which was both granted and effected speedily, 
 by restraining it to the minister, as our service-book exhibits 
 it; yet this very reformation of our Church's oversight is 
 now made her crime, and so made by that very party who were 
 so loud, so clamorous for the change, this change being part 
 of those most uncharitable cavils which Smectymnuus have 
 vented against our liturgy, 
 s N. I baptize thee, S^c:] Here is baptism soon despatched 
 without further ado ; ceremonies and set forms of prayer are 
 decent helps in the public exercises of religion, of the essence 
 of it they are not : so that when we are constrained to com- 
 pliment necessity they may be dispensed with; in Sacra- 
 mentis salutaribus necessitate cogente, et Deo indulgentiam suam 
 
 ° [First day's conference. Barlow's Sum and Substance. London, 1604, 
 P- 14-] 
 
376 THE MINISTRATION OF BAPTISM. 
 
 CHAP, largiente, Mum credentibus conferunt divina compendial, saith 
 '■ — the Martyr excellently, i. e. "in the celebration of the whole- 
 
 some Sacraments, necessity being cogent, and God Almighty 
 dispensing His blessing, divine abridgments and compendiums 
 confer upon believers all they desire." 
 
 With what matter was the child baptized?'] This interro-T 
 gatory is led in with a declaration of our Church, relating to 
 the quality of it, viz., that it is essential to the Sacrament; and 
 so is St. Augustine's rule, accedit verbum ad elementum et fit ' 
 Sacramentum, " the word and the element together constitute 
 the Sacrament." And the element necessary to be ingredient 
 into this Sacrament is water, not lye or broth, be the necessity 
 never so cogent ; si aquam detrahas non stat baptismatis Sacra- 242 
 mentum, " take away the water, baptism is a mere nullity," saith 
 Ambrose^. This notwithstanding, the opinion it is of several 
 of the Romish party', that baptism administered in broth or 
 lye, is legitimate enough. Nor is it their opinion alone, but 
 asserted by one of a clear other persuasion in other points, 
 viz., Beza': non minus rite ego quovis alio liquore quam aqua 
 baptizarim, "I would baptize every way, as well with any 
 other hquor as with water." 
 
 With what words was the child baptized?] This is another V 
 essential of baptism, the formula. Not precise to every word 
 and syllable; for the western and eastern Churches varied 
 each from other herein'. The western. Ego baptizo te, "I 
 baptize thee." The Greek and eastern", ^airTurBrfTO} N., " let 
 N.be baptized," so anciently; now/SaTTTtferat o helva, "such an 
 one is baptized," yet all valid : provided the essential words of 
 Christ's institution be subjoined, " in the Name of the Father, 
 and of the Son, and of the Holy Ghost." Not in the name 
 of the Trinity, making only three names, nor three persons, 
 as did the Cataphryges, or Pepusiani, and PauUanists, and 
 were by degrees of the Nicene^ and Constantinopolitan^ 
 council, rebaptized. Not in the name of the Father by the 
 
 ' Cyprian, Epist. ad Magn. formas, qua dicunt, Baptizetur N. ser- 
 
 1 De Mysteriis, cap. 1. mis Christi, in nomine Palris et Filii et 
 
 ' Toletus de Instr. Sacer., lib. iL Spiritus Sancti; ut rebaptizare aude- 
 
 cap. 18. Valentia Lom. 4. Disp. iv. q. 1. rent Latinos baptizatos illis verbis, 
 
 • [Ep. il ad TilliuDi.] Ego te baptizo.'] 
 ' Bellarm. de Sacram. Bapt., lib. i. " Christ. Angel., c. 24. 
 
 cap. 3. [Sextus error fuit Graecorum, ' Can. 19. 
 
 qui aliquando ita adhaerebant suae J Can. 7. [Labbei, torn. ii. p. 1129.] 
 
THE MINISTBATION OF BAPTISM. 377 
 
 Son, as did the Arians'' upon the heresy of inequality. Nor CHAP, 
 yet in the name of Christ alone, or into His death, as the ^^^' 
 Eunonliaus^ For though mention he made in the Acts of 
 the Apostles of baptizing "in the name of Christ," as ch. ii. 
 38, and xix. 5, yet must not the Apostles be supposed so 
 to have baptized, as excluding the other two persons, nor 
 can the word Christ, in those places, rationally include the 
 Father and the Sonj that is, the person anointing, 
 the person anointed, and unction wherewith he was 
 anointed, as learned Grotius, after Irenseus, inclines to 
 think. For in truth, as Beza hath well observed, St. Luke 
 doth not there describe the rite and formula of baptism, but 
 the end and scope of initiating persons into Christianity 
 thereby. The express precept of our Saviour obliged even 
 the Apostles themselves, and all their ecclesiastical derivatives, 
 to such a form of baptism as might distinctly and nominally 
 mention the three persons of the glorious Trinity, which was 
 so indispensably necessary as the omission of any one con- 
 stituted the baptism null. This nominal distinction being 
 observed, lawful it was for them to superadd some charac- 
 teristical notes, more graphically explaining them, so was 
 this word Christ annexed to the second person in the Apostles' 
 times : so in Justin Martyr i", the form is this ; eV ovo/iaro'; tov 
 
 UaTpO'i T&V OXXOV KoX BeaTTOTOV 0eOV, KoX ^ItJCTOV XpUTTOV TOV 
 
 (TTavptadevToi; iirl Hovriov UCKdrov, koX iir' 6v6fiaTO<s JJvev- 
 fiaTOi ar/iov, 6 Bia twv 7rpo(j)^rcov irpoeKripv^e to, Kara tov 'Itjctovv 
 irdvTa : " in the name of the Father of all things, the Lord 
 God, and of Jesus Christ who was crucified under Pontius 
 Pilate, and of the Holy Ghost, who foretold by the prophets 
 all things concerning Christ." 
 w But if they which hring the infants, ^c] This is a very 
 prudent and Christian injunction, derived, as I conceive, from 
 the fifth council of Carthage ■=: placuit de infantibus, quoties 
 non inveniuntur testes qui eos baptizatos esse certissimi sine 
 dubitatione testentur, absque ullo scrupulo eos esse baptizandos ; 
 "it is decreed concerning infants, whensoever there want 
 witnesses to assure that they were before baptized, that with- 
 out further scruple they shall be baptized." 
 
 • Niceph., lib. xiii. e. 35. ' Apol. 2. 
 
 a Niceph., lib. xii. c. 30 ; Socrates, lib. v. c. 23. ' Can. 6. 
 
CHAPTER IX. 2« 
 
 COMMON PRAYER. 
 
 (a) the obder of confiemation, oe laying ox of hands upon 
 children baptized, and able to sendee an account op theie 
 faith accoeding to the catechism following. 
 
 1 & 2 B. OF EDW. VI. AND LIT. OF Q. ELIZ. 
 
 CONFIRMATION, WHEREIN IS CONTAINED A CATECHISM FOR CHILDBES, 
 
 CHAP. ^^ ^^ ^^^ tfi^t confirmation mag be mt'ntstewtr to ti)z more 
 
 IX 
 
 lelJifging of sutfi as sfiall rcceibe it atcorUing unto ^t. Raul's 
 iioctrine, fofio teacfietfi tfiat all tfjingg sfioulif be irone in tfte 
 (Bftmtft to tfie eJjification of tfie same, it is tfiougi&t goo& tjat 
 none hereafter sftall be confirmed, but sutfi as tan sag in tftcir 
 mother tongue tfte articles of tfic jfaitff, tjbc Horn's ^rager, aniJ 
 tj&c '2ren (Eommanliments, anU can also anstner to sucf) ques= 
 tions of tjbis sSort ©atecftism, as tjbe bisfiop, or sucj as fie sfiall 
 appoint, sfiall bg Jis discretion appose tfiem in. ^nlj tjbis 
 or&er is most tonbenient to be obserbelj for tibers consiiier= 
 ations. 
 
 Jpirst, because tfiat fofien cfiiltiren come to tfie gears of bis= 
 cretion, anlK fiabe learneK fojbat tfieir goJjfatfiers anii gotrmotfiers 
 promised for tfiem in baptism, tfieg mag tfien tfiemselbes, 
 foitfi tfieir oton moutjb, anJj toitfi tfieir oton consent, openlg be= 
 fore tfie ©fiurcfi, ratifg ani confirm tfie same : anir also pro= 
 mise tfiat bg tfie grace of €&o&, tfieg foill ebermore entieabour 
 tfiemselbes faitfifullg to obserbe anii lieep sucfi tfiings as t|)eg 
 bg tjbeir ofion moutfi anir confession fiabe assenteU unto. 
 
 Sicconfilg, for as mucj) as confirmation is ministcreii to 
 tfiem tfiat be bapti^elr, tfiat bg imposition of j&an&s anU 
 prager, tfieg mag receibe strength anti defence against all temp= 
 tations to sin, anti tfie assaults of tin toorltr anij tfie ijebil, it 
 is most meet to be ministcreir fofien cfiiftiren come to tfiat age, 
 tfiat partlg bg tje frailtg of tfieir obin flesfi, partlg bg tfie 
 
THE ORDER OF CONFIRMATION. 379 
 
 assaultg of tfie toorlli anU tfie trebi'l, tljey btgin to he tn tianger chap. 
 to fall fnto suitarg fetnUs of sm. — — — 
 
 ©fiir&lg, for tftat tt is agrejable foitft tfie usage of tfie ©fiurcfi 
 in times past, fofieretg ft Inas orUainetr tf)at confirmation 
 sfioulli he ministeretr to tfiem tjatfoere of perfect age, tftat tfieg 
 ieing instructed in ©prist's religion, sfioullr openlg profess 
 tfieir oton faitfi, anlr promise to he ofteJjient unto t^e toill of 
 (Sob. 
 
 (B) ^nii tfiat no man sfiall tfiinfe tjbat ang detriment s^all 
 come to tfie cjbiltiren bg deferring of tfieir confirmation, fie sfiall 
 ijnofo for trutfi tfiat it is certain bg (SoU's toorb, tfiat cfiilUren 
 
 14 being baptl^ell, [1 B. of Edw. VI., "if they depart out of this 
 
 life in their infancy/'] fiabe all tfjings neccssarg for tfieir sal= 
 bation, anU be unUoubteUlg sabeU. 
 
 (C) A CATECHISM, THAT IS TO SAY, 
 
 AN INSTRUCTION TO BE LEARNED OP EVEKT CHILD BEFOBE HE BE 
 EKOUGHT TO BE CONFIRMED OF THE BISHOP. 
 
 Question. 
 SiKbat is gour name ? 
 
 Answer. 
 
 M' ox m- 
 
 Question. 
 Sigajbo gabe gou tbis name? 
 
 Answer. 
 
 iW;g goljfatbers anO goirmotbers in mg baptism, tofiexein 1 
 foas maUe a member of ©brist, tbe cbilJJ of CEfotf, anlJ an UX' 
 beritor of tbe feingUom of bcaben. 
 
 Question. 
 
 SJSbat iJiti gour goiffatbers anft gotrmotbws tben for gou? 
 Answer. 
 
 ®beg bit} promise antf bo6a tbree tbings in mg name, jfirst, 
 tbat I sbouia forsake tbe Uebil anft all bis tuorfis, tbe pomps 
 anir banities of tbe toiclielj foorlft, mb all tbe sinful lusts of 
 tbeflesb. S'Jwni'lB. tbat I sboulii beliebe all tbe articles of tbe 
 GPbtiattan faitb. ^nb tfiirUlg, tbat I sbouKr lieep C&oJj's bolg 
 
380 
 
 THE ORDER OF CONFIRMATION. 
 
 CHAP, hjtll antt commanlrments, anti foalli in tfie »ame all tfij bags 
 — — ^ — of mg life. 
 
 Question. 
 19ost tfiou not tfitnfe tjat tfiou art ftounB to beltebe, anti lo 
 tro as tfijg jbabe promiscD for tfiec? 
 
 Answer. 
 ¥cs, berilg ; anil tg ffioU's fielp so I toill : antt If fieartilg 
 tfianfe our Seabenlg jFatfitr, tjat |^e fiatfi tailed me to tjis 
 state of salbation, tfirougj ^l^^*^'^ Ctfirist our ^abiour, anlr I 
 prag CEfoii to gibe me f^is grace tfiat I mag continue in tje 
 same unto mg life's enti. 
 
 Question. 
 Uefiearse tfie articles of tftg belief ? 
 
 Answer. 
 
 1 btlitbt in ffiolj tfte jfatfier ^Imigfitg, malter of Jeaben 
 anti eartfi, antr in gjesus CCfirist ?^is onlg ^lon our Hortt, 
 ioWb toas concctbeir ftg tj&e |^olg CEf^ost, torn of tfie U'irgtn 
 JWarg, suffereii un&er ^ontius^ ^ilate, toas crucifieti, Keatf anti 
 burie&j |^e tiescenUeU into fiell, tfte tftirK bag '^t rose again 
 from tfic i(ea&. |^e ascen&cK into fteaben, anb sittetfi at tfie 
 rigj&t fianif of ffiob tj&c jPatfier ^Imigfttg. jfrom tfience |^e 
 sjall come to ju&ge tfie quicfe anJj tfie fteaU. I beliebe in tjbe 
 ?^olg CSfiost, tfie fiolg ©atftolic ©fiurcfi, tfie communion of 
 saints, tjbe forgibeness of sins, tfie resurrection of t|)e botig, 
 anU tj&e life eberlasting. ^men. 
 
 Question. 
 
 ailjat trost tftou cl)ieflg learn in tfiese articles of tjg 
 belief? 
 
 Answer. 
 
 Jpttst, 3E learn to beliebe in C&oft tfie jpatSer, tofto fiatjb mabe 
 me ana all tfie toorlK. 
 
 S>cconblg, in ffioft tjbe S>on, fofio fiatfi reireemeir me anb all 
 manliinti. 
 
 ©fiirblg, in ffioB tfie f^olg ffifiost, fofio sanctifietfi me antr 
 all tfte elect people of ffiob. 
 
 Question. 
 
 You satii tjat gour gotrfatfiers anil goUmot^ers iJtlr promise 24, 
 for gou, tfiat gou sfioulii lieep ffioti's commanijments. ©ell 
 me iiob) mang tjere be. 
 
 • [1 B. of Edw. VI. "Ponce."] 
 
THE ORDER OF CONFIRMATION, 381 
 
 Answer. chap. 
 
 IX. 
 
 Question. 
 
 ©ttt. 
 
 amfiitS 6c tfieg ? 
 
 Answer. 
 1 B, of Edw. VI. Common Prayer. 
 
 ■SCJe same foj&ttfi 0foU spafee 
 m t^e tfojntiEtfi tfiapter of 
 lExotiug, sastng, 5 am tfie 
 Horft ti)p CBfotr, fo^ttS 6abe 
 brougl&t tj&ee out of t^e Souse 
 of fioniragj. 
 t. ®6ou sjbalt fiabj none o^tx golfs tut JWe. 
 it. Wbon sfialt not mafee to tfigself ang graben (mage, nor 
 tfie Ufeeness of ang tfitng tjat ts in teakn aiobe, or in tfie 
 eartfi IieneatS, nor in tfie foater uniier tjbe eartfi : tfiou sfialt 
 not hoto Uofon to t]&em, nor toorsjbip tjem. 
 
 jpor I tSe Horti tfig ffiotr 
 am a fcalous ffiotr, anU btstt 
 tfie sins of tSe fathers upon 
 tfie cfitlifren, unto tl&e tlbtrU 
 aitir fourth generation of tfiem 
 tj&at Ibate iWe, anir sfiefo mcrcg 
 unto tfjousantfs in tj&em t^at 
 lobe 0lt, anir Iteep ikg com= 
 manirments. 
 itt. ®f)ou sfialt not tafee tje name of tfie HorU tfig CEroif in 
 
 bain: 
 
 jpor tfie Horir foill not fioltr 
 
 Sim guiltless tfiat tafeetS |^is 
 name in bain, 
 itii, iRememfier tjat tfiou feeep Jolg tje ^afiftatS Uag, 
 
 §btx bags sfialt tfiou labour 
 anir Uo all tftat tj&ou fiast to 
 tio: but tfie sebentS bag is 
 t|)e ^abbatS of tTje Horir tbg 
 Siob. In it tbou sbalt Jjo no 
 manner of toorfe, tbou antr tjbg 
 son anU tfig iraugSter, tfig 
 man=serbant, anlr tjig maiti- 
 
382 THE ORDEll OF CONFIRMATION. 
 
 CHAP. serbant, tfig tattle, an& tj&e 
 
 IX. 
 
 stranger tfiat is fottfitn tSg 
 gates: for in six toags tje 
 Hortr matre fieaben aitir eartfi, 
 anir tje sea, an& all tj[)at in 
 ifiem ts, anti restetr tfte sebent^ 
 Uag, SSSficrefore tfte ILorli 
 blesseJj tj&e sebentS trag anlj 
 Sallobietr ft. 
 b. I^onour tfig father an& t^g tnotSer, 
 
 ©fiat tfig Uags mag be long 
 in tje lanlj fajfitcfi tfie Horli 
 tfig CSotr gtbetfi tfiee. 
 bt. 'STfiou sfialt Uo no murfier. 
 bit. ©fiou sfialt not commit atrulterg. 
 bill. ®fiou sfialt not steal 
 
 ix. ©fiou s&alt not bear false foitness against tfig neigPour. 
 X. ®6ou sfialt not cobct tfig nctgPour's fiouse, tfiou sSalt 
 not cobct tfig neighbour's foife, nor fiis serbant, nor fiis mailr, 
 nor fits ox, nor fits ass, nor ang tfitng tfiat is fit's. 
 
 Question. 
 ailfiat Uost tfiou cfiieflg learn fig tfiese commanKments ? 
 
 Answer. 
 I learn ttoo tfiings, mg irutg tobjar&s ffiob, anti mg iJutg 
 totoartos mg neigfibour. 
 
 Question. 
 aSEfiat is tfig toutg tofoarirs CEfotr? 
 
 Answer. 
 JJlg Jjutg tofoarifs CBfoU is, to beliebe in |^im, to fear 
 l^im, anil to lobe |^im bjttfi all mg fieart, toitfi all mg minti, 
 bjitfi all mg soul, anil faitfi all mg strengtfi. ®o foorsfiip 
 l^im. ©0 gibe |^im tfianlis. '2to put mg bjfiole trust in 
 ?^im. ^0 call upon |^tm. VLo fionour |^ts fiolg name antt 
 l^ts bJorU, anJj to serbe |^tm trulg all tfie irags of mg life. 
 
 Question. 
 aSlfiat is tfig Uutg totoarKs tfig neigfibour. 
 
 Answer. 216 
 
 JWig irutg tofoartrs mg neigfibour is, to lobe film as mgself, 
 anb to &o to all men, as 1 bjoultr tfieg sfioulii tfo unto me. ©o 
 lobe, fionour, anlj succour mg fatfier anil motfier. ©o fionour 
 
THE ORDER OF CONFIRMATION. 383 
 
 ana oftjB tfie feing aria fit's mmtgters. ®o submit mpsflf to chap. 
 all mg gofaeinors, ttaijns, spt'vftual pastors anO masters. ®o — ^^^— 
 orircr rngself lotoljj anii reberentlg to all mg tetters. ®o fiurt 
 noioljg bg bJorJj nor lree&. ®o be true anft ^ust tn all mg Uealfng. 
 '2^0 bear no malfte, nor fiatreir in mg fieart. ®o top mg fianlis 
 from pftfetng anli stealing, anlj mg tongue from ebtl spealitng, 
 Igfng anU slan&ertng. ®o lieep mg boUg in temperance, 
 soberness anlJ tfiastitg. i^ot to cobet nor Ijesire otfier men's 
 goolJs : but learn anU labour trulg to get mine ofon Itbing, anU 
 to Uo mg butg in tfiat state of life, unto fofitcfi it siiall please 
 ffioU to call me. 
 
 Question. 
 ilBlg gooU cfiilir ftnofo tfiis, tfiat tfiou art not able to tfo tfiese 
 things of tfigself, nor to foalli in tfie commanftments of CEroii, 
 ant( to serbe |^im foitjbout |:^is special grace, fofiicfi tfiou must 
 learn at all times to call for bg Iriligent prager. Het me fiear 
 therefore if tfiou canst sag tfie 'Eorii's prager. 
 
 Answer. 
 
 ®ur jpatfier iofiitfi art in fieaben, fiallotoelj be ®fig name. 
 ®fig feingirom come, ©fig foill be Irone in eartfi, as it is in 
 fieaben. CBribe us tfiis Kag our Uailg breatr. g(n& forgibe us 
 our trespasses, as foe forgibe tfiem tfiat trespass against us. 
 ^ntr leaif us not into temptation : but lieliber us from ebil. 
 amen. 
 
 Question. 
 
 SStfiat Oesirest tfiou of ffioU in tfiis prager ? 
 
 Answer. 
 
 I aesire mg Hortt ffioir our fieabenlg J^atfier, baf)0 is tfie 
 giber of all gootrness, to senU f^is grace unto me, antr to all 
 people, tfiat foe mag foorsfiip |^im, serbe f^im, anft obeg 
 l^im as foe ougfit to Uo. ^ntr I prag unto ffioO, tfiat |^e 
 fotll senir us all things tfiat be neeUful, botS for our souls anU 
 boUies : mtf tfiat |^e foill be merciful unto us, anU forgibe us 
 our sins : antr tfiat it foill please |^im to sabe antr trefenU us 
 tn all Jjangers gfiostlg anir boiftlg : antr tjat |^c foill feeep us 
 from all sin antr foicfeeUness, anJj from our gfiostlg enemg, 
 ana from eberlasting aeatfi. ^na tfiis I trust |^e foill ao of 
 l^is mercg ana gooaness, tfirougfi our ILora ^esus ©Srist. 
 ^na therefore I sag, ^men. *o be it. 
 
384 THE ORDER OF CONFIRMATION. 
 
 CHAP. Question. 
 
 ^^- l^ofo mang gbacraments fiatfi ®6rt»t ortjatnetr in |^fe 
 
 &ons ©fiUWfi? 
 
 Edw vif '^^'^ """S ^^ generallg njKSgarg to salbation : t^at ts to 
 gag, JSaptism, anti tje Sbuppcr of t^e Horir. 
 
 Question. 
 SStfiat ttifantst tjbou bg t^iis foorir ^acratntnt? 
 
 Answer. 
 I mean an outfoarlJ an& bi'sible stp, of an infearlJ anit 
 spiritual grace gifaen unto us, ortraineii hg Cj^rist l^imself, as 
 a means tofierebg foe receiije tje same, anir a plcUge to assure 
 us thereof. 
 
 Question, 
 f^ofo mang parts are tjere in a S»acrament ? 
 
 Answer. 
 VLioo: tfte outfoarU bisitlc sign, anir tjbe infoarif spiritual 
 pate. 
 
 Question. 
 aSaSat is tfie outtoarU bisible sign, or form in 23ap- 
 tism? 
 
 Answer. 247 
 
 SSSater, fofierein tfie person bapti?eU is tttppeb, or sprinftletr 
 foitfi it, in t^e name of tfie Jpatfier, anU of tje ^on, aniJ of 
 tfie l^olg ffi^ost. 
 
 Question, 
 aatfiat is tSc infoarir anb spiritual grace ? 
 
 Answer. 
 ^ Ijeatfi unto sin, anti a nefo iirtj unto righteousness : for 
 being bg nature born in sin, anir tbe tStlUren of foratfi, foe are 
 j&erebg ma&e tj&e ti)iKrren of grace. 
 
 Question. 
 SStbat is requireir of persons to be bapti?elr ? 
 
 Answer. 
 Uepentance, fo^erebg tfieg forsalie sin ; anli faitj, fojerebg 
 tj&eg stelifasti]) beliebe tfie promises of CSoU, maie to t^em in 
 tjat Sacrament. 
 
 Question. 
 SatSe tben are infants baptijeJj, fofien bg reason of tjbeit 
 tenter age, tj^eg cannot perform tfiem ? 
 
THE ORDER OF CONFIRMATION. 385 
 
 Answer. chai^ 
 
 IX 
 
 l^es, tfieg &o perfovm tfiem ftg tfiett; suvf tt'es, fofio promise '— 
 
 anlJ bofco tfiem fcotfi t'n tfieir nanus : toftitfi tojbcn tfieg romc to 
 age, tSemselties are bounlj to perform. 
 
 Question. 
 
 2ffl6a foas tSe ^lacrament of tfie ILorb's Supper orUaineii? 
 
 Answer. 
 
 j^or tjbe continual remembrance of tfte sacrifice of tf)e treaty 
 of CCfirist, ana tte benefits fofitcfi foe recette tfierebg. 
 
 Question. 
 
 aSSijat ts t^e outfoarto part, or stp of tfie Horb's Sbupper ? 
 
 Answer. 
 
 23reaif anir foine, foj&tcjb tj&e ILorlJ Satfi commaivJjeti to be 
 recetbeJj. 
 
 Question. 
 5Sat)at IS tfie tnfoarU part, or tfitng signtfieK ? 
 
 Answer. 
 
 ©jbe 33ot(B anir 23Iooii of ®5rtst, fofitci) are berilg anlr tntieelr 
 talien anft receiijeJj of tj&c fattfiful in tf)e HorJj's Supper. 
 
 Question. 
 
 SKfiat are tje benefits, fo^ereof foe are partafeers tfierebg ? 
 
 Answer. 
 
 ®6e strengthening anb refreshing of our souls bg tfie botrg 
 anU blooit of (ffilirist, as our bodies are bg tje breaK anir 
 foine. 
 
 Question. 
 
 Sgftfiat is requireir of tftem fojbicS come to tfie Horii's 
 Supper? 
 
 Answer. 
 
 ®o examine tfiemselbes fo^ctfier tfiep repent tj)em trulg of 
 tfteir former sins, steiifastlg purposing to leair a nefo life: 
 Jabe a libelg faitf) in C&oir's mercg tfirougj gjesus CDSrist, 
 foitfi a tftanliful remembrance of |^is ireatfi, anir be in cfiaritg 
 foitfi all men. 
 
 So soon as the children can say in their mother tongue 
 the Articles of the Faith, the Lord's Prayer, the Ten Com- 
 mandments, and also can answer to such questions of this 
 short Catechism, as the bishop (or such as he shall appoint) 
 shall by his discretion appose them in ; then shall they be 
 brought to the bishop by one that shall be his godfather or 
 
 l'estrange. C C 
 
386 
 
 THE OKDER OP CONFIRMATION. 
 
 CHAP, godmother, that every child may have a witness of his 
 confirmation. 
 
 And the bishop shall confirm them on this wise. 
 
 The words 
 enclosed [] 
 are want- 
 ing in the 
 former 
 liturgies. 
 
 CONTFIKMATION, [OK (d) LAYING ON OF HANDS.] 
 
 ©ttt ficlp is tn tfie iSamE of tSe Horir. 
 
 Answer. 
 
 asafittS fiatfi matte liotjb j&caben antr eartj. 
 
 Minister. 
 
 Mtsstii IS tfie iaame of tfie Horir. 
 
 Answer, 
 f^encefortfi, tnorltr fottfiout 
 
 Minister. 
 Hortr, fiear our prager. 
 
 Answer. 
 
 glnir let our erg tome unto 
 •STfiee. 
 
 Let us pray. 
 
 ^Imigj&tg antr eberlt'bmg ©oil, fojo j&atfi tjoucfisafeB to re= 
 generate tfiese ©fig serbants bg foater antr tfie ^olg ffijbost, 
 anb 6ast giben unto tjbem forgtbeness of all tfieir sins": 
 strengthen tjem toe beseetjb ©fiee, © ItorK, toitf) tje f^olg 
 ffifiost tfie fflomforter, anii Uailg increase in tjem S^jbg mani- 
 fold gifts of grate, tfte spirit of toisiiom antr unterstanlJing, 
 tfie spirit of counsel antr gj&ostlg strength, tfie spirit of fenofo= 
 letrge ani true gotrliness, antr fulfil tjbem, ® iortr, toitjb] tfie 
 spirit of ®6g fiolg fear, [1 B. of Edw.VI. "Answer."] ^mcn. 
 
 248 
 
 IB. of Edw.VI. 
 INIinister. 
 The Lord be with you. 
 
 Answer. 
 And with thy spirit. 
 
 Common Prayer. 
 
 Then (E) the bishop shall lay 
 his hands upon every child 
 severallyj saying, 
 
 59efentr, © Hortr, ti)i% tj&illi 
 toitfi ©Sg fieabenlg grate, tjat 
 6e mag tontinwe ©Sine for 
 eber, antr irailg intrease in 
 
 1 B. ofEdw. VL 
 
 Minister. 
 
 Sign them, O Lord, and 
 mark them to be Thine for 
 ever, by the virtue of Thy 
 holy cross and passion. (F) 
 
 " [1 B. of Edw. VI. "Send down 
 from heaven, w« beseech Thee, O 
 
 Lord, upon them Thy Holy Ghost the 
 Comforter, with the manifold gifts."] 
 
THE ORDER OF CONFIRMATION. 387 
 
 ®fi2 fiolp Sbptrft mo« anir Confirm and strengthen them CHAP. 
 mov0, until fit tome to ©fitne with the inward unction of ^^- 
 ffanlflgttng feingttom. ^mtn. Thy Holy Ghost, mercifully 
 
 unto everlasting life. Amen. 
 
 Then the bishop shall (G) cross them in the foreheadj and 
 lay his hands upon their heads, saying, 
 
 N. I sign thee with the sign of the cross, and lay my hand 
 upon thee. In the Name of the Father, and of the Son, and 
 of the Holy Ghost. Amen. 
 
 And thus shall he do to every child, one after another. 
 And when he hath laid his hand upon every child, 
 then shall he say, 
 
 r The peace of the Lord abide with you. 
 Omitted in Bucer. < Answer. 
 
 ' And with thy spirit. 
 
 [Common Prayer. 
 
 Then shall the bishop say.] 
 
 Let us pray. 
 
 aimtgfitp jtijrltbing C&otr, iaiid) mafejtft us botS to fotll, 
 anil to Jjo tjose tfitngs tfiat he gooU anir acaptable unto ®:6b 
 JWafEStg : fc)£ ntafte our j&umble supplications unto ®i)« for 
 tfitse rl)iHrr£n, upon tofiom (after tfie example of ©jbg ftolp 
 i9 apostles) toe Jabe lata our fianiis, to terttfg tficm (tg tjis 
 sip) of ©jbg fafaour, anti gracious gootiness tofoarli tjbem : let 
 ©bjj fatherly jbantr, foe heseecfi ®|&ee, eber be ober tfiem, let 
 ©iig fjolg Spirit eber he foitl) tljent, anii so lealj tfiem in t^e 
 fenotoleiige anU ofaebientc of ©Ijg foorft, tibat in tfie enir tiieg 
 man obtain tj&e cberlasttng life, tfirougj^ our ILorir gjesus 
 CCSrist, foi)o toit|& ©fice anir tie l^olg ffifiost ItbetS anU 
 fetgnetl) one ffioif, foorltr toitfiout eni(. ^men. 
 
 Then the bishop shall bless the children, saying thus, 
 
 ©jDe blessing of €ro& gtlmigStp, tfie jfatl)ex, tfie ^on, an& 
 tfie l^olg efffiost, be upon gou, anlr remain tottfi gou for eber. 
 
 ^meu. 
 
 The curate of every parish *=, or some other, at his appoint- 
 ment, shall diligently upon Sundays and holy-days, half an 
 
 <^ [1 B. of Edw. VI. "once in six him given, shall, upon some Sunday 
 weeks at the least, upon warning by or holiday."] 
 
 c c 2 
 
388 THE ORDER OF CONFIRMATION. 
 
 CHAP. hour before even-song, openly in the church, instruct and 
 
 examine so many children of his parish sent unto him as the 
 time will serve, and as he shall think convenient, in some 
 part of this Catechism. 
 And all fathers, mothers, masters, and dames, shall cause 
 their children, servants, and apprentices, which have not 
 learned their Catechism '', to come to the church at the 
 time' appointed, and obediently to hear, and be ordered by 
 the curate, until such time as they have learned all that is 
 here appointed for them to learn. And whensoever the 
 bishop shall give knowledge for children to be brought 
 afore him to any convenient place, for their confirmation ; 
 then shall the curate of every parish either bring or send 
 in writing (H) the names of all those children of his 
 parish which can say the Articles of the Faith, the Lord's 
 Prayer, and the Ten Commandments, and also how many 
 of them can answer to the other questions contained in 
 this Catechism. 
 The words And there shall none be admitted to the holy Commu-i 
 thus'n nion, until such time as he [can say the Catechism,] and 
 
 omitted j^g confirmed. 
 
 m the 1 B. 
 
 ofEdw.VI. d I"! B of Edw. VI. " which are not <= [1 B. of Edw. VI. "day."] 
 
 yet confirmed."! 
 
THE ORDER OF CONFIRMATION. 389 
 
 ^1 ANNOTATIONS 
 
 CHAPTER IX. 
 
 (A) Confirmation, in what sense a Sacrament. The closing ceremony of CHAP. 
 
 baptism. Why very expedient at this time. The Directory defective , '- — 
 
 towards her own principles. (B) Confirmation, by what names anciently 
 called. (C) The necessity of catechising. What catechists were ; a 
 dissent from learned men ; catechists not presbyters ; usually laymen. 
 Women catechised by women, and why ; an especial reason for it in the 
 Greek Chmch. Sanctimonial catechumens, what ; not the same with 
 audientes, as is commonly supposed : in what sense sometimes called 
 audientes. Lent set apart for catechising. Competents, what. The 
 excellency of our Catechism. King James's most judicious direction. 
 
 (D) The language of the hand. What imposition of hands denoteth. 
 
 (E) Confirmation peculiar to the Apostles, and their successors, bishops. 
 Why so. Never performed by presbyters. What meant by preshyteri 
 consignant in the counterfeit Ambrose. (F) Unction, or chrism, an 
 ancient ceremony belonging to confirmation ; why separated at length 
 from it and indulged to presbyters. The Arausican council ; diversity of 
 readings. Sirmundus's edition defended. Whence two chrismations in 
 the Church of Rome. (G) Signing with the cross a companion of 
 unction. (H) Children when anciently confiimed. (I) Communication 
 of the Eucharist to succeed presently upon confirmation. 
 
 A Confirmation is by the Church of Rome held for a Sacra- 
 ment, and so some of the ancient fathers represent it. St. 
 Cyprian*, speaking of baptism and confirmation : tunc esse 
 filii Dei essepossunt, si utroque Sacramento nascantur ; " then 
 are they made the sons of God, when they are born again by 
 both Sacraments." So St. Augustine'' mentions chrismatis 
 Sacramentum, and in both their senses (they applying that 
 title to all things of mysterious import in a large construc- 
 tion, as Augustine not less than nineteen times in his de 
 Celebratione Paschce) we will allow this for a Sacrament. But 
 
 « Epist. Ixxii. ad Stephanum. Lib. ii. oont. lit. Peri]. 239. 
 
390 
 
 THE OKDER OF CONFIRMATION. 
 
 CHAP, that it is SO, in true propriety of speechj our adversaries shall 
 
 '■ — never obtain from us, until they can find verbum et elemen- 
 
 tum, and both of Christ's institution, to meet in it ; neither 
 of which, as they confess, are yet to be found, their great 
 cardinal" putting us off for both to " tradition unwritten." 
 But although we entertain it not as a Sacrament, yet being 
 of Apostolical practice, and exercised with the product of such 
 marvellous effects and operations, we, who pretend not to 
 any such miraculous gifts, have not yet so slight a value for 
 it as absolutely to reject it, being well persuaded that, accom- 
 panied with such fervent prayers, it will be the readier way 
 to convey those graces of the Holy Spirit into the soul of the 
 party baptized, which are necessary to " establish him in every 
 good word and work." For the gift of the Holy Ghost, in 
 order to which this rite is used, is not so much an effect 252 
 of the hands imposed, as of the invocation then applied : 
 ad invocationem sacerdotis Spirittis Sanctus infunditur, saith 
 St. Ambrose^ very well, " at the invocation of the bishop the 
 Holy Ghost is infused." 
 
 This ceremony was considered by the Apostles, and suc- 
 ceeding fathers, as the completory and close of baptism, not 
 that baptism was ineffectual without it, but as an assistant to 
 it; and therefore confirmation in persons adult immediately 
 succeeded the very act of baptizing and dipping. And if the 
 primitive Church held herself obliged to preserve it upon the 
 score of Apostolical usage, and to tender it to such as were of 
 full growth, much more reason have we to continue it, with 
 whom psedo-baptism is almost the sole practice. Baptism, as 
 the Apostle St. Peter describeth it, is t^? djadfj^ crweiS^a-ecos 
 iinjpcoTrifta et? Qeov: "the answer," or rather an interrogatory, 
 "of a good conscience towards God : " that is, a question how 
 the party stands disposed towards God, not unlike our inter- 
 rogatory, " dost thou forsake the devil," &c. To take off the 
 supposed vanity of this interrogatory administered to infants, 
 who are in no capacity to reply, the Church, their most tender 
 mother, hath devised this expedient of assigning sureties to 
 undertake in their behalf, what Christianity requireth from 
 them ; they being thus charitably provided for, in the mino- 
 rity of their intellectuals, extreme rational it is, that the 
 
 c Bellarm. de Saciam. Confirm., c. 8. * [T)e Sacramentis, lit. iii. cap. 2.] 
 
THE ORDER OF CONFIIIMATION. 391 
 
 Church exact from them, and that they render to her, an ac- CHAP, 
 
 count when they come to riper years, what progress they ^- 
 
 have made in learning the elements of the Christian faith; 
 exceeding proper it is they enter new security to her that 
 they will, by God's grace, make good those stipulations and 
 promises which their sureties undertook before in their behalf, 
 and that after all these they may receive the Church's bene- 
 diction, administered to them by the bishop, their spiritual 
 father. There is not any thing wherein the late pretended 
 reformers amaze me more than in this particular. I hear 
 them declare, "that all who are baptized in the Name of 
 Christ, do renounce, and by their baptism are bound to iight 
 against the devil, the world, and the flesh^." And yet by 
 abolishing of sureties, they render infants unable to make 
 such abrenunciation, or take such an engagement by their 
 proxies, and do not any where throughout all their appoint- 
 ments, require from persons baptized, when they become 
 adult, any such actual promise. Where is then this renun- 
 ciation and obligation entered against those common enemies 
 these men talk of? If they say they are mental, supposed 
 and implied, I answer, that it is not enough; the Churcb 
 must take cognizance of all her members, that they are all of 
 a piece, that they agree in unity of profession, which she 
 cannot, unless they give her not only some verbal account of 
 their knowledge in the principles of religion, but also explicit 
 promises to live agreeable to those principles. And therefore 
 it surpasseth my understanding with what colour of reason 
 they can admit such persons to the highest degree of Chris- 
 tian society, the blessed Communion, who never engaged to 
 conform to the rules of Christianity. 
 B Have all things necessary for their salvation.] The out- 
 ward essentials of baptism are the element, water ; and the 
 words of institution, " I baptize thee in the Name of the 
 Father, Son, and Holy Ghost." These, without more ado, 
 constitute a seal all-suf&cient to initiate children within the 
 gospel covenant ; no absolute necessity have they, as children, 
 of any thing else. But though, as children, they want no- 
 thing necessary for their salvation, yet have they not all 
 things necessary for years more adult, when of another Sa- 
 
 " Directory. 
 
392 THE ORDER OP CONFIRMATION. 
 
 CHAP, crament, the principles of Christianity oblige them to partici- 
 '■ — pate, and require from them no procurated, but a personal 
 
 and actual faith, repentance, obedience, and what else their 
 baptismal engagement tied them to perform. And until they 
 have given better security for all these in confirmation, the 
 Church (regularly) precludeth to them all avenues to higher 
 mysteries : so that this excellent ceremony is avvSecr/ws, the 
 "cement" which doth solder both Sacraments together, 253 
 whence anciently they who were admitted to it were said to 
 be consummated signaculo Dominico^, "by the Lord's signa- 
 ture." And semblably TeKeuoriicri 'xplcris^, "the perfecting 
 unction," is it called by another : which consummation, Janus- 
 like, looked both ways : backward to baptism, of which 
 Sacrament it was the finishing and closing ceremony, and so 
 the party confirmed was consummated as to that : forward to 
 the Eucharist, whereof it was the initiatory and preparing 
 rite, and so he was made perfect as to that, confirmation 
 giving a right rov reXeiov rirxeXv, " to participate of the Sacra- 
 ment of perfection," as the ancients'' styled it. 
 
 A catechism, that is to say, an instruction.] Our Church c 
 gives here the notation of the word catechism, telling us it 
 is an instruction : and so it is, an instruction in the first 
 rudiments of Christianity : the author of the epistle to 
 the Hebrews goes as high in its advancement as possibly 
 he can; with him it is KaTa^o\rj rov BefieXiov, "the 
 laying of the first foundation," chap. vi. 1, implying 
 that, as a foundation is to the superstructure, so is cate- 
 chising to the sublimer mysteries of our religion : and what 
 an edifice is without a foundation our Saviour's parable 
 speaks plainly enough. And this may be sufficient to pre- 
 serve it not only from scorn and contempt, but in a high 
 esteem, seeing it is suppedaneous, the pedestal to support 
 nobler truths : for as St. Jerome' excellently, non contem- 
 nenda sunt parva, sine quibus magna constare non possunt, " no- 
 thing, be it never so smaU, is to be slighted, when it is (the 
 sine qua non) that without which greater things cannot 
 stand." Nor may it be omitted as another argument of its 
 worth, that St. Augustine, St. Cyril, St. Athanasius, Gre- 
 
 ' Cyprian, Epist. Ixxiii. 1" Concil. Ancyran. passim, 
 
 s Dion. Areop. Eecles. Hierarch., ' Epist ad Laetam. 
 
 c. 4. 
 
THE ORDER 01' CONFIRMATION. 393 
 
 gorius, Nyssenus, Origen, Clemens Alexandrinus, eminent chap. 
 
 fathers, yea, St. Paul himself, were catechists in their re- ' — 
 
 spective times. 
 
 Now because a catechism doth necessarily suppose a cate- 
 chist and a catechumen, the instructor and instructed, of 
 both which there is so frequent mention in antiquity ; requi- 
 site it will be to take them into a more curious and choice 
 consideration : and the rather, because I find very learned 
 men have hitherto failed in a true apprehension of them ; the 
 more excusable, because controversy having hitherto so little 
 intermeddled in this matter, occasion was not offered for search 
 into a more distinct cognizance of them. 
 
 First then, catechists taken in a proper and separate no- 
 tion, as they constituted an order, severed and parted from 
 others, were certi quidam homines, qui scholam Christiance 
 institutionis exercebant, as Vicecomes'' describeth them, " cer- 
 tain men, which kept a school for Christian institution : " 
 but whether those certain men were lay or clergy, or what 
 they were, he determineth not. The annotator' and Mr. 
 Thorndike™, very learned men both, seem to aflBrm them 
 presbyters, for where Clemens Alexandrinus" demandeth, 
 rivt, 6 7rpe(7/3uT6po9 iTnTiOn^cri, •yeipa, Tiva Be evXoy^aei ; "whom 
 shall the presbyter lay hands upon, whom shall he bless ? " 
 they understand him as if he meant "the solemnity with 
 which the catechists dismissed those that were catechised." And 
 in confirmation of this interpretation, the Doctor produceth 
 Eusebius", who saith of Constantine that e^o/j,6\ojoiifievo<;, tcov 
 Sia ■yeipodeaia'; ebyjav r)^io\>ro, " he made profession, and 
 then was vouchsafed those prayers which were given by im- 
 position of hands." But I conceive neither of those places 
 at all applicable to catechising. Not this of Eusebius ; nei- 
 ther the act done, nor the place where it was done will admit 
 it. Not the act, being e|oyaoXdyj?cr49, which is not in that 
 place the ' making of profession,' as the Doctor renders it, but 
 ' confession of sins,^ and the prayer there mentioned was the 
 absolution, a consequent of that confession, and which was 
 always performed with imposition of hands. Not the place, 
 
 ^ De Antiq. Ritib. Baptism., lib. ii. " Right of the Church, &c., p. 16. 
 
 c. 7. ° Paedag., lib. iii. c. 1 1. 
 
 ' In 1 Tim. v. note f. [Hammond's " De Vit. Constant., lib. iv. cap. Ixi. 
 Works, vol. iii. p. 700.] 
 
394 THE ORDER OF CONFIRMATION. 
 
 CHAP, because it was in that destined for public worshipj and so not 
 
 '- — proper for catechising. Grant I do, that the catechumeni 
 
 had their Karrj^ovfieva, " dwellings," annexed and adjoined to 
 the temples, which for that very cause were called ae^aa-jMioi 
 vaoX^, "venerable houses," perhaps some rooms in the bap- 
 tisteries, as St. Ambrose in the epistle forementioned. But 
 that they were actually catechised in the church where the 254 
 congregation of the faithful assembled, I find not one syllable 
 in antiquity, but much to the contrary, as shall be seen anon. 
 To come to Clemens Alexandrinus, I say, that passage of his 
 to catechistical benediction neither did, nor could relate. It did 
 not, because it is expressly restrained to a presbyter : but a 
 presbyter, as presbyter, was never deputed to that ofiBce, nor 
 was it ever held necessary for a catechist to be presbyter. I 
 find, indeed, the catechumens enjoined by two several coun- 
 cils, TTj "Tre/j.Trrrj t^? e^8ofj,dBo<; aTrayyeWeiv rm eiruTKOira) rj toi<; 
 Trpea^mipoK'i, "to give an account of their faith to the 
 bishop or presbyters, on the fifth day of the week," yet doth 
 it not follow that therefore the bishop or presbyters were 
 catechists, Kvpua, properly so called, they being only ap- 
 pointed for that time to receive that account from them, be- 
 cause it was great reason that they, who regularly had the 
 only power to baptize, should be well assured that they 
 should confer that seal upon none but persons qualified with 
 knowledge sufficient for it. Catechists were usually, if not 
 constantly, laymen. In Scripture dialect, I take them to be 
 those which pass under the name of doctors, StSoc/caXot, such 
 were the doctors amongst whom our Saviour was found in 
 the temple disputing, that is, questioning and answering like 
 a catechumen. Such St. Paul, who, as I said before, was a 
 catechist, calls himself, SiSda-KoXov iffvaiv, 1 Tim. ii. 7 ; 2 Tim. 
 i. 11, "a teacher or catechist of the Gentiles /' so I am certain 
 they were termed in the times succeeding. The supposed 
 Clemens'', discoursing of catechising, saith, 6 hihda-Kwv, el Koi 
 Xai/co9 ^, e/Mireipo'; Be tov \6jov, kcu tov Tpoirov <7e/j,v6<;, SiBa- 
 cTKeToy "he that is a catechist, though he be a layman, yet if 
 he be skilful and able for the place, and of good behaviour, 
 let him teach the novices : " where not only BiSdaKcov imports 
 
 f Concil. Trul., Can. 97. ■■ Constit Apost, lib. viiL t. 32. 
 
 <i LBodicen., Can. 46. Trul. 4. 
 
THE ORDER OF CONFIRMATION. 395 
 
 a catechist, but also there is an implied toleration for him to be CHAP. 
 
 a layman. So St. Cyprian 'j Optatum inter lectores doctorem, '- — - 
 
 audientium constituimus, " Optatus, one of the readers, I have 
 constituted a doctor " (there is doctor again) "of the hearers." 
 This Optatus was then in the clergy, in lectores, " one of the 
 readers," and therefore the father saith he was only clero 
 proximus, ad clerum paratus, " the next remove beneath, and 
 ready to be ordained by the clergy." Indeed, St. Augustine' 
 gives an account of a deacon who performed his office ; petisti 
 a me, frater Deogratias, ut aliquod ad te de catechizandis 
 rudibus, quod tibi umi esset, scriberem. Dixisti enim, quod 
 apud Carthaginem, uhi diaconus es, ad te scepe adducuntur, qui 
 fide Christiana primitus imbuendi sunt -. " thou didst desire of 
 me, Deogratias, that I should write to thee something con- 
 cerning the catechising of novices. For thou sayest that at 
 Carthage, where thou art deacon, many are brought to thee 
 to be instructed in the principles of Christianity." All this 
 time no mention of any presbyter catechist in the African 
 Church. But it might be otherwise at Alexandria. Not at 
 Alexandria to be sure, where a Marco evangelista semper 
 ecclesiastici fuere doctor es"^, " even from the time of Mark 
 the evangelist, there were always successively ecclesiastical 
 doctors," that is, catechists; where this very Clemens was 
 one, and so was Origen, (once his scholar,) at eighteen years 
 of age, as both Busebius^ and St. Jerome" witness, too 
 young to be ordained a clergyman. And for other parts, St. 
 Cyril, bishop of Jerusalem, was there a catechist, and wrote 
 his Catecheses in adolescentia, " in his youth," as St. Jerome 
 tells us; if so, then probably he was no presbyter at that 
 time, a presbyter or elder, (as the word imports,) and a youth, 
 being terms contra-distinct. But there is still behind another 
 argument, an infallible one, that Clemens, his presbyter, here 
 mentioned, could not be a catechist, for his question hath 
 evident reference to women. Inveighing against such women 
 as wore false hair, he frameth this expostulatory argument j 
 rivi 6 ■jrpecr^vrepo'; ii7t.Ti07]crt %6ipa, Tiva Be evko^rjcrei ; ov rrjv 
 jvvaiKa TTjv KeKocrfji/rjfj,€vr]V, aWa Ta<; aWoTpia^ rpi^a^, Kal Si 
 
 s Epist. xxiv. ' [Lib. vi. e. 3.] 
 
 t De Catech, Rud. » [De Script. Eocl. in Orig.] 
 
 " Jerom. de Script. Ecclesiast., c. 36. 
 
396 THE ORDER OF CONFIRMATION. 
 
 CHAP, avrmv aXXrjv Ke^aXrjv. "upon whom shall the presbyter im- 
 — ^— — pose his hand, whom shall he bless ? not the adorned woman 
 
 herself, but her false hair, and thereby another's head." 
 Women being then the subject of his discourse, the presbyter 255 
 cannot be a catechist. It is most undoubtedly true, what the 
 most famous Grotius hath delivered in this particular : foe- 
 mhus per fceminas primi Christianismi cognitione imbui, et sic ad 
 Ecclesias pertrahi dehebant .- "women were by women (meaning 
 deaconesses and sanctimonials) to be taught the principles of 
 Christianity, and so to be brought into the Churches." And 
 though he quoteth no one authority for it, yet for Greece he 
 yields a very persuading reason that it was so'' : in Gracia 
 clausa gyncBconitis : "the fashion was in Greece, for the 
 gynecseum or women's chamber to be kept private, inaccessible 
 to men." To which known custom, this very Clemens else- 
 where referreth : giving us an account what those women 
 were which the Apostles made their synodites and companions 
 in their journeys, he calls them crvpSiaKovov^ tt/oo? ra? oIkov- 
 joov? jvvaLKa(;'-, "fellow ministers with them towards women 
 which kept close at home," St' tav et? rrjv jirvaiKavlnv dBia- 
 /SX^TO)? irapeicrehveTO rj tov Kvplov SiSaa-KoXia, "by whom" (viz., 
 as catechists) "Christian instruction might freely, without 
 proof, enter the most retired chambers allotted for women." 
 Much to the same purpose the other supposed Clemens % who, 
 shewing cause why deaconesses must be chosen, saith, eaTt 
 'yap oTTorav iv tlctiv oIkIuk dvBpa BiaKovov yvvai^lv ov hvvarai, 
 •jri/nreiv Sia roi)'; airLcTTovi, onroaTiKebi ovv <yvval,K,a Ziolkovov : 
 " it happeneth sometimes that for the speech of unbelievers, 
 you cannot send a deacon to women, and then you shall send 
 a deaconess." The gynecaeum, or women's room, being so 
 SvaivTevKTov, and "inaccessible to men," no marvel if deacon- 
 esses were appointed for the service. Nay further, clear it 
 is, even in other places where they were not so strictly mewed 
 up, within the Latin jurisdiction, the practice was the same, 
 as appeareth by the fourth council of Carthage. Sanctimoniales 
 qua ad ministerium baptizandarum mulierum eliguntur, tarn 
 instructs sint ad officium ut possint apto et sano sermone docere 
 imperitas et rusticas mulieres, tempore quo baptizanda sint 
 
 y Annot. in Phil. iv. ' Stromat., lib.iii. " Constit. Apost, lib. iii. c, 15. 
 
THE ORDER OF CONFIRMATION. 397 
 
 gualiier baptizatori interrogate respondeant^ : " sanctimonials CHAP. 
 
 which are chose to officiate about women to be baptized, are '■ — 
 
 to be instructed and fitted for the place, that they may be 
 able, with edifying and wholesome doctrine, to teach ignorant 
 and unskilful women what to answer to such interrogatories 
 as shall be administered unto them when they come to be 
 baptized." Thus have I evidently manifested that Clemens's 
 presbyter could not in this place be a catechist, in the pur- 
 suing of which proof I hope my discourse hath not seemed 
 tedious, because not impertinent : upon the whole matter, all 
 that I can make out concerning catechists is, that in the de- 
 putation of persons for that office, regard was rather had to 
 their abilities and qualifications, than to the degrees or 
 orders whereby they were distinguished from others. 
 
 To come now to catechumens, they were, to speak pro- 
 perly, such as were desirous to be instructed in the mysteries 
 of the Christian profession, such as had their catechumenium, 
 or distinct place in the Church, assigned for their station; 
 such as were admitted not only to hear the word read and 
 preached, but were permitted also to be present at some 
 prayers. Learned men generally describe them by audientes, 
 as if they were altogether the same persons. And they may, 
 it is true, promiscuously so pass one for another, but not in 
 their sense, that is, not taking audients for such as were 
 hearers of the word in public assemblies. Such audients 
 and catechumens being not terms convertible, but evidently 
 in all antiquity distinct. The council of Nice, concerning 
 lapsed persons, resolves thus : eSo^e ware rpoaiv ircov, avTovt; 
 aKpooa/JLevovi, fiera ravra evj(eadab fiera twv Kurrj'^ov/ji.evcov'', 
 "that three years they should continue as hearers only, and 
 after that to pray with the catechumens." So also in the Con- 
 stitutions ascribed to Clemens*; 6 Bio.kovo'; KTjpva-aeTw, /iijrt? 
 T&v aTTicrrcov, fitjm twv aKpowfikvmv, Koi 'fjav)(l.a<; ry€VOfJi,€vr]<;, 
 XeytTco, ev^aaOe oi KaTryxpviievoi, &c. ; " let the deacon pro- 
 claim, away infidels, begone hearers; and silence being made, 
 let him say, pray ye catechumens." In both which places 
 a remarkable real as well as nominal difference is to be dis- 
 cerned between the aKpoeo/Mevoi, " hearers," and the KaTq-xpv- 
 256 /ttewf, " catechumens ;" these staying behind, when they were 
 
 t Can. 12. " Can. 14. ■" Lib. viii. c. 5. 
 
398 THE ORDER OF CONFIRMATION. 
 
 CHAP, sent away. Audientes, in their large sense, were, in truth, 
 
 — — all persons, the faithful only excepted, who were permitted 
 
 to be present at the lessons read, and the sermon preached, 
 as appeareth by the fourth council of Carthage « : episcopus 
 nullum prohibeat ingredi in Ecclesiam et audire verbum Dei, 
 sive gentilem, sive hcereticum, sive Judamm usque ad missam 
 catechumenorum ; "let the bishop forbid none from coming 
 into the church to hear God's word, be he heathen, be he 
 heretic, be he Jew, and there to abide until the service of the 
 catechumens." Grant, I do, that Cyprian calls the same 
 persons catechumeni in one epistle^, and audientes in an- 
 other^: but these are called audientes upon a clear other 
 account, not in reference to their attention to the word of 
 God in public assemblies, but, as Xenophon'^ is called, aKpoa- 
 T»)? XiOKparovi;, " Socrates' hearer," in relation to their being 
 taught by such whom this father called even now doctores 
 audientum, " instructors of the hearers," and were no other 
 than catechists, so that the error and mistake lieth in the 
 notion and application, not in the word itself. 
 
 Having hitherto discoursed what catechists and catechu- 
 mens were, it will next be seasonable to enquire into the time 
 anciently set apart for this sacred exercise, which was the 
 forty days of Lent. Consueiudo apud nos istiv^modi est, ut 
 his qui haptizandi sunt, per quadraginta dies publice tradamus 
 sanctum, et adorandam Trinitatem> ; "the custom with us is 
 such, that all Lent long we teach persons to be baptized, the 
 mysteries of the blessed Trinity;" whereby it is discernible 
 that catechising was then antecedent, which, with us, is 
 subsequent to baptism; and reason good it should be so, 
 men of ripe years coming to the font, who were not allowed 
 their proxies, but were to give an account of their own be- 
 lief. Nevertheless, though catechumens were by such in- 
 struction fitted for baptism, yet did they not always enter 
 the font so soon as they were prepared for it, but delayed 
 their admission to this Sacrament as long as they pleased; 
 some not for a few years, as is evident by Ai-nobius and 
 St. Augustine, who both wrote many pieces of divinity when 
 
 ] Can. 85. h Diog. Laert. vit. Xenoph. 
 
 , "^P' "V.. ' Jerom. adv. Johan. Hierosolvm. 
 
 " Ep. xui. liber. 
 
THE OEDER OF CONFIRMATION. 399 
 
 they were catecliumens, and before they were baptized, chap. 
 
 When any purposed to receive this holy seal, the fashion ' — 
 
 was for them to give in their names (that the Church might 
 know who they were which desired to be initiated) the week 
 before Easter and Whit- Sunday, and from that time of 
 entering their names they were called ' competentes^j' appro- 
 pinquabat Pascha, dedit nomen inter alios competentes, i. e. 
 "the feast of Easter was at hand, he gave in his name 
 amongst the rest of the competents." So Ambrose*^, dimissis 
 catechumenis symbolum aliquibus competentibus tradebam, i. e. 
 " the catechumeni being sent away, I delivered the creed to 
 certain competents." Now although competents came thus 
 to be distinguished from the catechumeni, as one remove 
 above them, yet was this nominal difference not always 
 punctually observed by the ancient fathers, but sometimes 
 they gave the name of catechumen to such an one as was 
 ready to be baptized. So the very forementioned authors; 
 St. Ambrose', credit etiam catechumenws in crucem Domini 
 Jem qua et ipse signaiur, i. e. "the catechumen believeth 
 also in the cross of our Lord Jesus, wherewith he is signed," 
 that is, when he gave in his name for baptism, this ceremony 
 being then applied to him : St. Augustine"", quando cate- 
 chumeni ad gratiam sancti lavacri festinant solemniter canta- 
 tur, Psalmus xli., i. e. " when the catechumens are hastening 
 to the holy laver, this forty-first Psalm is usually sung." 
 This may suffice to be delivered concerning the catechumens, 
 " the candidates of the Christian faith," as St. Jerome calleth 
 them, as they are represented in the writings of the primitive 
 times. 
 
 As to the make and form of a catechism, our first reform- 
 ers more consulted the condition of their own than the prac- 
 tice of the primitive times, who required in persons to be 
 baptized no other prcBcognita, or things to be foreknown, 
 than the Articles of the Christian faith, and in some places 
 the Lord's Prayer : our reformers adding the decalogue, with 
 very edifying explanations of them. But these being thought 
 defective as to the doctrine of the Sacraments, it was by 
 
 i August.de Cura pro Mortuis.c. 12. ' Ambrose, de Mysteriis, cap. iv. 
 
 '■ Ambrose, Epist. xiii. ad Marcellin. ™ Aug. in Psal. xli. 
 
400 THE ORDER OF COX I'IRMATION. 
 
 CHAP. King James" appointed that the bishops should consider of 
 —^ — an addition to it in that concernment, which was done 
 accordingly in that excellent frame we see, being penned at 
 first by Bishop Overall, then dean of St. Paul's, and allowed 
 by the bishops; so that therein, indeed, throughout the 
 whole frame of our Church's Catechism, that golden rule of 
 that judicious prince is punctually observed, viz., the " avoid- 
 ing of all odd, curious, deep and intricate questions;" no 
 magisterial determination of the priorities or posteriorities, of 
 the absoluteness or respectiveness of God's decrees, points 
 ave^epevvTjTa, i. e. inscrutable to the most illuminate doctor 
 of the Gentiles, and which put him to his & ^d6o<;, i. e. "O 
 the depth of the wisdom of God," Rom. xi. 33, nor of any 
 thing less than fundamental, being there taken notice of. 
 Happy were we, did all practitioners in theology, they espe- 
 cially who pretend on high honour to our Church, conform 
 to her example. 
 
 Or laying on of hands.] As the tongue is to the heart, D 
 such is the hand to the tongue, an interpreter : cceferce partes, 
 saith the excellent orator", loquentem adjuvant, hcs [prope est 
 ut dicam) ipsce loquuntur. In demonstrandis personis atque 
 locis adverbiorum atque pronominum obtinent vicem : " other 
 members do help the speaker, but the hands I almost say 
 speak themselves : in demonstrating places and persons, they 
 serve instead of adverbs and pronouns.'^ Adverbs for place, 
 and pronouns for persons. So according to the ancient 
 mode of renunciation in baptism, the party to be baptized 
 was commanded?, protensa manu, 0)9 irapovri, SatancB renun- 
 tiare, " to renounce Satan, by stretching out his hand as to 
 one present ;" where the protending of the hand towards the 
 west, that quarter of the heaven whence darkness begins, the 
 prince of darkness by this prosopopma was indigitated. So 
 also, according to the universal mode of all nations, the 
 hands in prayer are lifted up towards heaven, the place 
 whither our prayers tend. So when our prayers are limited 
 and restrained to any one pecuHar thing or person, the man- 
 ner is to lay the hand upon that object relative to the invo- 
 cation. So the paternal benediction given by Jacob to the 
 
 " Conference at Hampton Court, - Quint Orat., lib. xi. c. 3. 
 
 P- *3. r Cyril. Catecli. llyst. i. 
 
THE OllDUll 01' CONl'lli.MATION. 401 
 
 children of Joseph, was performed by " laying his hands upon CHAI', 
 their heads," Gen. xlviii. 14. After the same manner also — ' ' 
 did persons of remarkable sanctity bless such infants as 
 were upon that account brought to them, as our Saviour, 
 Mark x. 16. And in analogy, or resemblance of that practice, 
 is the ceremony of imposition of hands in this office of Con- 
 firmation, whereby the Church, using the ministration of the 
 venerable fathers, the bishops, invocateth the divine bene- 
 diction upon her children, now entering their adult state 
 and riper years. 
 E Then the bishop shall lay his hands upon, 3fC.J Our Saviour 
 being near His ascension, having given His last charge and 
 commission to the Apostles, tells them what should be the 
 sequence of that faith which should result from their predi- 
 cation and doctrine : " in My name they shall cast out devils, 
 they shall speak with tongues, they shall take up serpents, 
 and if they drink any deadly thing it shall not hurt them; 
 they shall lay hands on the sick, and they shall recover," 
 Mark xvi. 17, 18. Which miracles, though believers did 
 afterward perform, yet were not those operations the mere 
 results of faith, nor did they do them as believers, but "the 
 power enabling them thereto was conveyed to them by the 
 gift of the Holy Ghost ; which gift not only imported an ex- 
 traordinary collation, upon new regenerated converts, of the 
 invisible graces of God's Spirit, confirming their faiths daily 
 more and more, and assisting them in the exercise of a holy 
 and sanctified life and conversation; but also in outward 
 qualifications, suitable to the exigent of those times for the 
 working of miracles. Nor were those believers to expect or 
 receive those gifts by any other prayers or any other hands 
 than of the Apostles, that the world might know God had a 
 258 more than ordinary value for their function, and consequently 
 would require the highest honour deferred to it ; upon this 
 very account the Apostles, hearing that Samaria had received 
 the word of God, and were baptized by Philip the evangelist, 
 they sent Peter and John from Jerusalem to them " to pray 
 for them, that they might receive the Holy Ghost," imply- 
 ing thereby, that though Philip had commission to baptize 
 and preach, yet could he not give the Holy Ghost. And 
 when Simon Magus perceived what strange feats were done 
 l'estranoe. X) d 
 
403 THE ORDER OF CONPIRMATION. 
 
 CHAP, by those believers^ after such prayer and imposition of hands 
 
 '- — of those Apostles, he thinking it would prove a money 
 
 matter, bade liberally for it, till he understood he was in the 
 wrong. And though in tract of time, and by degrees, whole 
 nations being converted to the Christian faith, the main 
 cause of those miracles ceasing, they themselves began to 
 abate both in number and quality ; and so confirmation was 
 not practised much upon that pretence ; yet it being an 
 Apostolical usage, and instituted also for another end, viz., 
 an invocation of God's inward sanctifying the person new 
 baptized, by the grace of His Holy Spirit, a petition necessary 
 at all times ; the bishops succeeding the Apostles in the 
 government of the Church, thought fit to continue it still, 
 retaining it, as the Apostles did, to themselves alone, and not 
 communicating it to any of the inferior clergy : qui in Eccle- 
 sia baptizantur prapositis Ecclesue offeruntur, saith Cyprian i, 
 " they who are baptized in the Church, are straightways pre- 
 sented to the presidents of the Church," ut per nostram ora- 
 iionem ac manus impositionem Spiritum Sanctum consequantur, 
 " that by our prayers and imposition of hands they may ob- 
 taia the Holy Ghost." The reason whereof is this; that 
 whereas the bishop had condescended and delegated the 
 power of baptizing to presbyters, which was originally re- 
 sident in himself, as hath been said already, yet seeing requi- 
 site it was that God's blessing should be implored upon those 
 neophytes by them, and blessing is an act of paternal autho- 
 rity, it was convenient it should be reserved to himself, ad 
 honorem sacerdotii, as St. Jerome saith, " in honour of his 
 priestly superiority." Other impositions of hands have been 
 performed, some by presbyters and bishops indifferently, as 
 that in receiving penitents to the peace of the Church, as 
 that in consecrating of marriage; some by presbyters with 
 bishops jointly, as that of ordination. But never any mere 
 presbyter assumed this of confirmation, nor was it ever 
 in the primitive Church permitted to any but to the bishop 
 alone. To the contrary whereof, never was there produced 
 any testimony authentic. Authentic, I say, for that Ambrose 
 upon the Ephesians, whom some urge against it, is by the 
 men who cite him confessed supposititious and a counterfeit. 
 
 ' Cypr. Epist. Jubiano Ixxiii. 
 
THE ORDER OF CONFIRMATION. 403 
 
 But be he who they please, what says the man? Apud chap. 
 
 -^gyptum presbyteri consignant, si prcesens non sit episcopus ; ^— 
 
 " in Egypt the presbyters consign if the bishop be not pre- 
 sent." Now if consignant here should prove not to import 
 confirming, this shadow of a father will stand them in little 
 stead. And who dares positively say it? not Blondellus I 
 am certain, and yet he would as gladly have it so as another, 
 for he is put to his sive's, " either confirmation"^, or blessing of 
 penitents, or consecrating persons by ordination," not know- 
 ing on which to fix. So that this, they know not who, speaks 
 they know not what. And of all these side's which stand in 
 competition, that of confirmation is least like to prevail ; for 
 the words are apud Mgyptum, " in Egypt." Now in Egypt, 
 and the patriarchdom of Alexandria, of all places in the 
 world, presbyters were, for their fellow presbyter, Arius's 
 sake, in most disgrace ; so as it was not allowed them in 
 Alexandria, so much as to preach, and therefore they were 
 the most unlikely to be indulged so great a favour as con- 
 firmation". Whence we may conclude, confirmation is not to 
 be understood by consignation ; and if not, no matter to this 
 dispute which of the other two carry it ; and if it were, yet is 
 there odds against them too ; for a learned Doctor' is positive, 
 that neither blessing of penitents, nor consecrating of persons 
 to be ordained, can rationally be meant in this place, but that 
 consignant is equivalent to consecrant, and so hath reference to 
 259 consecrating of the elements; which even Blondellus" him- 
 self doth also elsewhere admit as probable, and the Doctor 
 proves it by a parallel place of the same supposed author: 
 in Alexandria, et per totam Mgyptum si desit episcopus conse- 
 crat presbyter'' ; " in Alexandria, and all over Egypt, the pres- 
 byter consecrates in want of a bishop ;" where consignant in 
 the former passage is changed into consecrant. And if both 
 these pieces hath one father, be he Hilary, as some conjec- 
 ture, or any other, the Doctor's sense is passable enough : but 
 if they were the issues of several persons, then this author 
 might intend somewhat more than hath hitherto been appre^- 
 hended, and what the word consignare in his native and 
 
 ■• Apol., p. 57. Diss. 3. vii. 7. vol. it. p. 786.] 
 
 ' Socrates, Hist., lib. v. c. 22. " [Apol., p. 61.] 
 
 '• Power oftlie Keys, p. 38. [Ham- 1= Script. Anonym. Quaest. in V. and 
 
 mond's Works, vol. i. p. 216. See also N. Test 
 
 Dd2 
 
404 THE ORDEli OF CONFIRMATION. 
 
 CHAP, genuine sense imports, viz., chrismation, not confirmation. 
 
 — — — For though unction was more anciently annexed to, as a 
 continued act with confirmation, yet at that moment of time 
 when Ambrose or Hilary wrote, if this piece be theirs, it was 
 abstracted and separated from imposition of hands, and 
 (upon what account shall be seen anon) transmitted to pres- 
 byters. And because it was constantly applied with the 
 sign of the cross, the joint act of both ceremonies was very 
 properly called consigning, answering what the Greeks called 
 a<f>par/i^ei,v rm fwpo)^, "to seal with unction." And so this 
 nameless author will be interpreted thus : " in Egypt, if the 
 bishop be absent, the presbyters anoint the person baptized, 
 signing him with the cross ;" which was not only true in 
 Egypt, but elsewhere also, as shall presently be made mani- 
 fest ; which notwithstanding, the essential and perficient 
 act of confirmation, viz. imposition of hands, was reserved as 
 a peculiar of episcopacy. 
 
 Confirm them with the inward unction of Thy Holy Ghost ^ p 
 This prayer looks like the ruins of a famous structure whose 
 super-edifice is demolished : any one may see it was formed 
 in relation to confirmatory chrism and unction, which kept, 
 in the primitive times, here its proper station, and was ap- 
 plied with this or the like prayer, as St. Ambrose^ will inform 
 you. The unction is fled, and the prayer left behind, only 
 to demonstrate whence her companion removed. But what 
 caused this divorce ? that is, in truth, worth our enquiry, and 
 I hope it is our hap to have found it. Confirmation was, in 
 Actsxix. conformity to Apostolical usage, to follow baptism close at 
 the heels : egressi de lavaero perungimur benedicta unctione de 
 pristina disciplina, dehinc manus imponitur^ ; " as soon as we 
 come out of the water, we are anointed with the consecrated 
 unguent, according to the ancient order, then hands are im- 
 posed upon us." To this end Easter and Whitsuntide were 
 set apart for this ordinance, that the bishops might attend it. 
 But Christianity beginning to spread itself into larger pre- 
 cincts, and the persons baptized growing very numerous, that 
 such as were sick, or lay in extremis, and therefore could not 
 resort to the bishop, nor he to them, in convenient time, 
 might not totally be deprived of all spiritual fortifications, 
 
 ' Just. Martyr. • De Mysteriis 6. " Tertullian, de Baptismo 7. 
 
 8. 5, 6. 
 
THE ORDER OF CGN'l'IEiM ATION. 405 
 
 which confirmation was conceived to aiford; an expedient CHAP. 
 
 was contrived for their solace and satisfaction, viz., that the — 
 
 presbyter or minister, who was qualified by the bishop to 
 baptize, should have liberty to anoint the neophyte, but with 
 these two cautions : first, that the chrismal unguent should 
 be first consecrated, as was the use of those times, by the 
 bishop. Secondly, that he would anoint without imposition 
 of hands. By this course the bishop parted from the shell, 
 and kept the kernel, reserving to himself the true Apostolical 
 ceremony of imposing of hands, and also the sole power of 
 consecrating the unguent, to teach presbyters their distance, 
 and eminence of their order. This course thus settled, the 
 bishops kept their wonted usage of confirming at Easter and 
 Pentecost in their cathedral cities; and for such as were 
 baptized abroad in the country, their manner was, to give 
 notice of their intentions of being at some convenient place, 
 upon a day prefixed, and to summon all persons whom it 
 260 concerned to resort to them, there to be confirmed. Now to 
 make proof of what I have delivered, I shall need no more 
 than the first canon of the first Arausican synod'': nullum mi- 
 nistrorum qui baptizandi recepit officium, sine chrismate usquam 
 debere progredi ; quia inter nos placuit semel chrismari ; " that 
 no minister who hath taken the office of baptizing, ought to 
 go abroad without chrism ; for we have agreed it should be 
 used once." This chrism the minister was to have of the 
 bishop of his diocese, presbyters being interdicted themselves 
 to consecrate it, by the sixth canon of the council of Car- 
 thage'^ decreeing, wcrTe yplafjua airo TrpeajSvTepwv fir] jlvecrOai,, 
 i. e. " that chrism be not made by a presbyter." In case 
 of necessity, if the party baptized was not anointed, then the 
 bishop at confirmation was to be warned of it, as it followeth 
 in the same canon : de eo autem qui in baptismate quacunque 
 necessitate facienie non chrismatus fuerit, in confirmatione 
 sacerdos commonebitur ; " but concerning him who shall hap- 
 pen not to be anointed in baptism, in regard of some neces- 
 sity, the bishop must be put in mind of it." But why so ? 
 That he may forbear confirming him, as Aurelius supposeth ? 
 No, but that he may anoint him, which else he would not ; 
 for the bishop's fashion was only to impose hands without 
 
 " [A.D. l-n. Labbe, tom.iv. p. 702.] ' [Apud Balsam., p. 603.] 
 
406 THE ORDER OF CONFIRMATION. 
 
 CHAP, unction, unless he was told the party was not anointed before. 
 
 — '~ — True it is, Aurelius^ contends for two unctions, one baptis- 
 mal, the other confirmatory, that by the presbyter, this by 
 the bishop. This he endeavours to prove, first, by the last 
 sentence of this canon, ut necessaria habeatur chrismatio 
 repetita, i. e. "that repeated unction be held necessary." 
 Secondly, by a decretal of Innocent the Firsts presbyteris sen 
 extra episcopum, sen presente episcopo baptizant, chrismate bap- 
 tisatos ungere licet, sed quod ab episcopo fuerit consecratum, 
 non tamen frontem ex eodem oleo signare, quod solis debetur 
 episcopis cum tradunt spiritum paracletum, i. e. " presbyters, 
 be the bishop absent or present when they baptize, may 
 anoint whom they have baptized, but not their foreheads 
 with the same unguent, which only belongs to bishops when 
 they give the Holy Ghost." The words of both are express 
 enough ; the question is, whether they be the words either of 
 that council, or this pope ; and I conceive it without question 
 they are not. As for the canon, Sirmondus' the Jesuit 
 concludeth it thus; ut non necessaria habeatur repetita chris- 
 matio, i. e. "that repeated chrismation be not held neces- 
 sary." This particle non reverseth all, and Sirmondus pleads 
 that in his edition he had followed the best and most ancient 
 copies. But Aurelius says no ; and this is not only become 
 a dispute, but a serious quarrel betwixt this Sorbonnist and 
 that Jesuit, a quarrel that hath provoked between them a 
 great volume to decide it. Having heard them both, I must 
 pronounce for Sirmondus, that the negative syllable must 
 stand, and that there was then at that moment but one 
 anointing in use, which both authority and reason will con- 
 firm. Authority, Jeromes, who lived near that time : non 
 abnuo hanc esse Ecclesiarum consuetudinem, ut ad eos qui longe 
 in minoribus urbibus per presbyteros et diaconos baptizati sunt, 
 episcopus ad invocationem Spiritus Sancti manum impositurus 
 excurrat, i. e. " I deny not but the custom of the Churches is 
 this, that the bishop rideth forth into the country, for an in- 
 vocation of the Holy Ghost, and imposition of hands upon 
 those who, far oiF, in country towns, have been baptized by 
 presbyters and deacons." He doth not say the bishops were 
 
 ^ [Opp., torn. ii. p. 415, sqq.] ' [0pp., torn. iv. p. 251, sqq.] 
 
 ^ [Labbe, torn. iii. p. 3.] i Adv. Luciferian. 
 
THE OllDER OF CONFIRMATION. 407 
 
 to anoint, but only to impose hands; and yet afterward he tells chap. 
 
 us the presbyters were to baptize with chrism. Again, it is ' — 
 
 evident by reason, there being then no supposed necessity 
 enforcing the use of episcopal chrismation, which came in 
 long after upon another, not then dreamt on, account ; for 
 before confirmation came to be entertained under the notion 
 of a genuine Sacrament, which was not till near a thousand 
 years after Christ, no other ceremony was required to the 
 necessity of it, than laying on of hands ; but when it took a 
 degree higher than the ancient Church meant it, when it be- 
 came, in the corrupt opinion of superstitious men, to gain the 
 261 reputation of a Sacrament, it was observed, that imposition 
 of hands only would not constitute it such, unless also chrism 
 for the element and material principle thereof were re- 
 granted it. And this is the true original of the two chris- 
 mations, baptismal or presbyterian, and confirmatory or 
 episcopal, now in use in the Romish Church. Now as what 
 hath been said in defence of Sirmondus's edition of that 
 canon, I conceive is sufficient to overthrow the opinion of 
 Aurelius to the contrary, so also may it serve to render Pope 
 Innocent^s decretal counterfeit, as indeed most are, if not all. 
 And were this decretal that pope's, and popes the men they 
 are cried up for, it was a strange boldness in this council to 
 decree, inter nos placuit semel chrismari, " we are agreed that 
 chrism be used once," when Innocent had before ordered it 
 should be twice. 
 
 G Then the bishop shall cross him on the forehead^ This sign- 
 ing was a constant consectary of unction, and therefore the 
 unction having been translated, this also should have followed 
 by way of concomitancy. 
 
 And whensoever the bishop shall give knowledge.] Such was 
 the primitive practice, as is evident by that testimony of 
 Jerome lately cited. 
 
 H The names of all the children of his parish^ It is not here, 
 nor any where else, so far as I am yet informed, declared by 
 our Church at what years the children shall be confirmed. 
 The practice of late hath been, as soon as they could say 
 their Catechism, which seemeth to be the direction of our 
 Church, and so varieth according to the docibility of the 
 children. About the midnight of popish superstition, viz.. 
 
408 THE ORDER. OF CONEIllMATION, 
 
 CHAP, anno 1330, Edmundus Cantuariensis, in specula Ecclesim, as 
 — — — he is cited by Vicecomes ^, delivers the then English practice 
 to be this; infra quinque annos ad ultimum postquam natus 
 fuerit infans potest confirmari ; " within five years after his 
 birth a child may be confirmed." In elder antiquity, little 
 do I find, only that the child was a catechumen at seven : 
 so the first interrogatory put to Timotheus Alexandrinus", 
 mentions, iraiZiov Kanj'^ovfj.evov &<; krSiv eTrra, " a child cate- 
 chised of about seven years of age." 
 
 And there shall be none admitted, ^c] The participation of i 
 the blessed Eucharist was anciently an immediate consequent 
 of confirmation or baptism : his obluta plebs dives insignibus, 
 ad Christi contendit altaria, dicens, et introibo ad Altare Dei, 
 saith St. Ambrose'', speaking of the white vestments ; " the 
 now baptized flesh, decked with this bravery, maketh haste 
 to the Altar of Christ, saying. And I will go up to the Altar 
 of God." 
 
 It is here said, that none shall communicate until they can 
 say their Catechism and be confirmed.] But shall they be 
 admitted to the Eucharist always when they can say their 
 Catechism and have been confirmed ? This rubric seemeth 
 to imply as much ; but then withal it may be interpreted to 
 intend that confirmation be delayed until children come to 
 years of better understajiding, that is, nigh unto fourteen. 
 
 li De Confinnatione, lib. i. t. 14. ' Apud Balsamon. '' De Mysteriis, c. 8. 
 
263 CHAPTER X. 
 
 (A) THK FORM OF SOLEMNIZATION OF MATRIMONY. 
 
 First the bans must be asked three several Sundays or holy- chap. 
 
 days in the time of service, the people being present, after ' — 
 
 the accustomed manner. 
 
 And if the persons that would be married dwell in 
 divers parishes, the bans must be asked in both parishes, 
 and the curate of one parish shall not solemnize matri- 
 mony betwixt them without a certificate of the bans being 
 thrice asked from the curate of the other parish. (B) At 
 the day appointed for solemnization of matrimony, the 
 persons to be married (C) shall come into the body of the 
 church, with their friends and neighbours ; and there the 
 priest shall thus say. 
 
 Wtaxljo belobeif fn'entrs, foe art gatfiereU togetfter j^cre tn t^e 
 stgfit of C&otr, anlr tn tfie iate of f^is congtEgatton, to join 
 togEtfier tfiis man anU tftt's tooman tn Solg matrtmong, tufitcjb 
 ts an honourable estate, ingtttuteir of ffioU in paraiiiSE, tn 
 tfie time of man's innocentp, signtfBing unto us ii)t mBSttcal 
 union tfiat is iettoixt GDJbttst anU |^ts ©fiurtjb : fofiicfi fiolg 
 estate CCfirist aaorncb aixtr lieautifieU Jntti) |^ts presence anlr 
 first miracle tSat |^e (orougfit in ©ana of ©alilee, antf is 
 commentfeU of Sbt. ^aul to be honourable among all men, 
 ana tj^erefore is not to be enterpriseli nor tafeen in fianb unab= 
 biscidg, Itgfitlg, or foantonlg, to satisfg men's carnal lusts 
 anil appetites, life brute beasts tfiat fiafae no uniierstanlJing ; 
 but reberentlg, iriscreetlg, alJbiseiflB, soberlp, an& in tfie fear 
 of ffioir, ttulg constijering tfie causes for tofiicS matrimong toas 
 orUaineU. @ne &3as tfie procreation of c^itoren, to be brought 
 ttp in tfie fear anU nurture of ti)e Itorii, anti praise of &oti. 
 SieconUlg, it toas orftatneli for a remeifg against sin, antt to 
 abotir fornication, tj&at sucl) persons" ti)at fiabe not tl)e gift of 
 
 » [1 B. of Edw. VI. " as be married might live chastely in matrimony and 
 keep themselves."] 
 
410 THE FOKM OF 
 
 CHAP, continence mfgfit marrg anH feecp tjbemselbcs unMIeti mem= 
 — ~ — 6er8 of GDfirist's boirg. ©fiirtlB, for tj&e mutual societg, fielp 
 anlJ comfort, tfiat tfie one ougfit to fiabe of tfie otSer, tiot|& in 
 prosjpertts antt afibersttg, into tfie fojicfi fiolg estate ti)e»e ttoo 
 persons present come noto to be joineU. '2P6ereforc, if ang 
 man can sfietn ang just cause fo^g tjbeg mag not lafofuUg be 
 foineU togetjber, let ftim nofo speafe, or else fiereafter for eber 
 jbolb fii% peace. 
 
 And also speaking to the persons that shall be married, 264 
 he shall say, 
 
 I require an& charge gou, as gou fotll ansfoer at tjbe &reat(» 
 ful Ijag of luigment, bjfien tfie secrets of all fiearts sjall be 
 ftfscloseU, tfiat if either of gou Uo fenofo ang impeWment foj^g 
 ge mag not be lafofullg foinelr together in matrimong, tftat ge 
 confess it. jffox be ge foell assurett, tfiat so mang as be 
 coupled together, otjberfoise tfian ffioii's tuorii Uotfi alloto, are 
 not foineif together bg GEroU, neither is tfieir matrimong 
 latDful. 
 
 At which day of marriage, if any man do allege and declare 
 any impediment why they may not be coupled together in 
 matrimony, by God's law, or the laws of this realm, and 
 will be bound, and sufficient sureties with him, to the 
 parties : or else put in a caution to the full value of such 
 charges, as the persons to be married do sustain, to'prove 
 his allegation : then the solemnization must be deferred 
 unto such time as the truth be tried. If no impediment 
 be alleged, then shall the curate say unto the man, 
 
 tNT. (D) 51Silt tfiou fiabe tjis fooman to tfig ioetiaeti toife, to libe 
 togetj&er after ©otr's oririnancc in tfie fiolg estate of matrimong? 
 SSStlt tjou lobe fier, comfort fier, fionour anK keep fier, in sicli= 
 ness ana in Sealtfi ? ^vHt forsafeing all otfier, feeep tfice onlg 
 to ger, so long as gou botj^ sj^all libe ? 
 
 The man shall answer, 
 E bill. 
 
 Then shall the priest say to the woman, 
 K. asailt tfiou 8abe tfiis man to tfig foeUtiea fiusbantJ, to 
 libe together after G&olJ's orlJinance, in tfie fiolg estate of 
 matrimong? agailt tSou obeg fiim anti serbe fiim, lobe, 
 
SOLEMNIZATION OP MATRIMONY. 411 
 
 fionour, anti feeep fiftn, fit s(cfeneg8 anli in fijaltfi, ants for»afe= chap. 
 tng all otjber, feetp tftee onlg unto fi(m, go long as gou botft — - — 
 «6all Itbe ? 
 
 The woman shall answer, 
 I ftjill. 
 
 Then shall the minister say, 
 (E) Who giveth this woman to be married unto this man? 
 
 And (P) the minister receiving the woman at her father or 
 friend's hands, shall cause the man to take the woman 
 (G) by the right hand, and so either to give their troth 
 to other ; the man first saying, 
 
 I N. tafte tfijE TX. to mg toeWreti Intfe, to fiabe anti to j&oltt 
 from tfifg tiag fortoarir, for better for toorge, for rtcj&er for 
 poorer, in gtdinegg and in fttahft, to lobe anb to ttertsj^, till 
 treaty ug depart, atcorbing to CEfob'g fiolg orttinante: anti tSere^ 
 fore 1 plight tfiee mg trotS. 
 
 Then shall they loose their hands, and the woman taking 
 again the man by the right hand, shall say, 
 
 I W. talie tjee "N. to ntg foetiiteir jdugbanir, to Jabe anlr to 
 JollJ front tfiig irag forfoarir, for better for foorge, for rit^er 
 for poorer, in gicfeness antr in fiealtj, to lobe, cjerigft, antt to 
 obeg, till Ueatfi us trepart, atcor&tng to ffioi's fiolg ortiinante : 
 anJj thereto I gibe tfiee ntg trotfi. 
 
 265 Common Prayer. 1 B. of Edw. VI. 
 
 Then shall they again loose Then shall they again loose 
 their hands, and (H) the man their hands, and the man shall 
 shall give unto the woman a give unto the woman a ring, 
 ring (I), laying the same upon and other tokens of spousage, 
 the book with the accustom- as gold or silver, laying the 
 ed duty to the priest and same upon the hook, and the 
 clerk. And the priest taking priest taking the ring, ^c. 
 the ring shall deliver it unto 
 the man to (K) put it upon 
 the fourth finger of the wo- 
 man's left hand. And the 
 man taught by the priest 
 shall say. 
 
412 THE TORM OF 
 
 CHAP, amiti) tfits ring I tfite I»^l>^ (L) foitfi mg bobs I tiiee foor- 
 — i^: — 8i)tp, ana tott!) all mg footlKlg good's 5 tfiw ^enUoto : in tfie 
 
 name of tfie JFatJjer, anft of tfie *on, anO of tf»e f^olg ffiftost. 
 
 ^nwn. 
 
 Then the man leaving the ring upon the fourth finger of the 
 woman's left hand, the minister shall say, 
 
 Let us pray. 
 
 ® Eternal ffioft, creator anU pregerber of all manittnii, giber 
 of all spiritual grace, tje author of eberlagting life : sen! ®6p 
 blegging upon tjege ©ftg serbant», tfiig man anii t|)i8 tooman, 
 tofiom toe hless in ®5b name, t^at as Isaac anft Hebecca 
 [1 B. of Edw. VI. " after bracelets and jewels of gold given of 
 the one to the other for tokens of their matrimony"] libctt 
 
 faitj&fullg together, so tfiese persons mag surelg perform anB 
 lieep tfte boto anir cobenant bettoixt tficm malre, toliereof tj^is 
 ring giben an& receibelJ is a tofeen anir pletrge, anir mag eber 
 remain in perfect lobe anlj peace together, anil libe according 
 unto ®6g latos : tfirougS gjesus GCfirist our "Eorir. ^mcn. 
 
 Then shall the priest join their right hands together, and say, 
 
 ■erj^ose tofiom CRoii Jatfi foinelr together, let no man put 
 asunirer. 
 
 Then shall the minister speak unto the people. 
 
 jforasmucjb as M- ani ig. fiabc consentelj togetSer in Solg 
 toelilocfe, anil 6abe toitnesselj tjbe same before ©oil anil tjis 
 compang, anli thereto Jabe giben anil ple&geli tlieir troti) either 
 to otfier, anlJ fiabe lieclareli tfie same bg gibing anli receibing 
 [1 B. of Edw. VI. " gold and silver"] of a ring, anlJ bg 
 joining of ftanlis ; I pronounce tj^at tjcg be man anil toife 
 together, in tfie name of tfie jpatfier, of tttt S^on, anli of tibe 
 f^olg ffifiost. 
 
 (M) And the minister shall add this blessing. 
 
 ffioH tfie JFat6er% [l B. Edw. VI. ^] ffioH t^e ^on, ffioli 
 t6e l^olg ffifiost, bless, preserbc, anli feeep gou, tfie UorU 
 mercifullg toitj& ^is fabour looli upon gou, anlr so fill gou 
 
 " [1 B. of Edw. VI. "This gold and God the Son keep you, God the Holy 
 silver I thee give."] Ghost lighten your understanding."! 
 
 ' [1 B. of Edw. VI. "bless you, 
 
SOLEMNIZATION OF MATRIMONY. 413 
 
 toftfi all spttttnal bEnjirtttton antr grate, tfiat gou mag so libe chap. 
 togEtfier fn tfit's Hit, tSat in tfie toorlti to come pou mag fiabe — - — 
 life e&erlastt'ng. amen. 
 
 Then [1 B. of Edw. VI. "shall they go into the choir, and 
 the ministers or clerks shall say," &c.J the minister or 
 clerks going to the Lord's table, shall say or sing this 
 psalm following. 
 
 266 asiesseti are all tfieg tfiat fear tfie HorlJ : anJj foalft in |^ig 
 foags. 
 
 jpor tfiou gt)alt eat tfie labour of tfig fianJJS : © foell is 
 tfice, anir fiappg sfialt tbou be. 
 
 ®6g foife sfiall be as tfie fruitful bine : upon tfie toalls of 
 tijine fiouse. 
 
 ■STtg cijilftren lifee tfie olibe=branti)es : rountt about tfig 
 table. 
 
 Ho, tSus sfiall tfie man be blesseft, tfiat fearetfi tfie Horft. 
 
 ®6e Horir from out of ^ion sfiall bless tfiec : tfiat tfiou 
 sfialt see ^Jerusalem in prosperitg all tftg life long. 
 
 glea, ttiat tftou sfialt see tSg tfiilirren's cfiilKren : anti peace 
 upon Israel. 
 
 CErlorg be to tj&e jfatfier, antr to tfie Sbon, &c. 
 
 as it foas in tfie beginning, is notD, &c. 
 
 Or else this psalm following. Deus misereatur. 
 
 CSroU be merciful unto us, anlj bless us : anii sfiebo us tfie Ps. 97. 
 ligSt of l^is countenance, anlr be merciful unto us. 
 
 ®5at '2CSg foag mag be fenoton upon tje earti) : ®Sg 
 sabing fiealtfi among all nations. 
 
 Het tj&E people praise ©fiee, © firoif : gea let all tfie peo^ 
 pie praise 'S^fiee. 
 
 ® let tfie nations refoice anU be glaii : for 'STfiou sfialt 
 juiige tfie folfe rigfiteouslg, anil gobern tfie nations upon tfte 
 eartft. 
 
 Het tfie people praise ®|bee, © COfoJj : let all tfie people 
 praise 'STfiee. 
 
 ®5en sfiall tbe eartfi bring fortjb fier increase : anU ffiolr, 
 eben our ffioft, sfiall gibe us |^is blessing. 
 
 CGoiJ sfiall bless us : anU all tj&e enirs of tfie eartfi sfiall 
 fear |^im. 
 
414 THE FORM OF 
 
 CHAP, ffilorg be to tfie jpatfier, anir to t|)e S>on, &c. 
 
 X. 
 
 f^% ft foas in tjbe beginning, is noto, &c. 
 This psaJm ended, and the man and the woman kneeling 
 afore the [1 B. of Edw. VI. " Altar"] Lord's table, the 
 priest standing at the [1 B. of Edw. VI. " Altar"] table, and 
 turning his face towards them, shall say, 
 
 Horb jbabe meres upon us. 
 
 Answer. 
 ©iirist 5abe mereg upon us. 
 
 Minister. 
 Itorli liabe mertg upon us. 
 ®ut ipatjer tofittft art in fieaben, &c. 
 ^nl) leab us not into temptation. 
 
 Answer. 
 aSut aeliber us from ebil. ^men. 
 
 Minister. 
 ® 3CLorb, sabe ©fig serbant anb ©fig fianbmaib. 
 
 Answer. 
 aSlSicfi put tfieir trust in ©fiee. 
 
 Minister. 
 © Uorb, senb tfiem telp from ©fig fiolg plate. 
 
 Answer, 
 anb ebermore befenb tfiem. 
 
 Minister. 
 33e unto tfiem a totoer of strengtfi. 
 
 Answer. 
 jprom tfie fate of tfieir enemg. 
 
 Minister. 267 
 
 ® Uorb, fiear our prager. 
 
 Answer, 
 glnb let our trg tome unto 'Sl^fiee. 
 
 Minister. 
 (B (Boti of ^brafiam, @ob of Ssaat, dSoti of ^atob, bless 
 tfiese ©fig serbants, anb sob) tfie seeb of eternal life in tfieir 
 minbs, tfiat fofiatsotber in ©fig fiolg foorb tfieg sfiall profit- 
 ablg learn, tfieg mag inbeeb fulfil tfie same : Itoofe, ® Uorb, 
 mertifullg upon tfiem from fieaben, anb bless tfiem. ^nb as 
 ©fiou bibst senb ©fig* blessing upon ^brafiam anb ^arafi to 
 
 ■i [1 B. of Edw. VJ. "Angel Raphael to Thobie and Sara, to their great 
 comfort."] 
 
SOLEMNIZATION OF MATRIMONY. 415 
 
 tficfr great comfort, so boucfisafe to genU 'gfj&g fclegsing upon chap. 
 tfijst ©fig S0rbantg, tfiat tfieg, obegtng 'S^fig totll, an& altoagg — - — 
 being m safetg mt&er ®6g protection, mag abttre (n ©fig lobe 
 unto tfiefr Kbes' enU, tfirougfi gjcsus ©firtgt our Horli. ^men. 
 
 This prayer next following shall be omitted, where the woman Omitted 
 is past child-birth. '" "*^'" 
 
 <B merciful Horir anti fieabenig jpatfier, bg bjfioge gracious 
 gift manfitnU is tncreaseU ; foe beseecfi ©fiee assist fottfi ©fig 
 blessing tfiese tfoo persons, tfiat tfieg mag botfi be fruitful in 
 procreation of cfiitoren, anO also libe togetfier so long in go&lg 
 lobe antr fionestg, tfiat tfieg mag see tfieir cfiiltfren's cfiilUren, 
 unto tfie tfiirli anU fourtfi generation, unto ©fig praise anti 
 fionour, tfirougfi 3Jesus ©firist our HorO. ^men. 
 
 @ ffiob, fofiicfi bg ©fig migfitg pofoer fiast malje all tfiings 
 of nougfit, fofiicfi also, after otfier tfiings set in or&er, iiiUst 
 appoint tfiat out of man (created after ©fiine ofon image anti 
 similitutie) fooman sfioulti tafte fier beginning, anti Itnitting 
 tfiem togetfier, tiitist teacfi, tfiat it sfioulti neber be lafoful to put 
 asuntier tfiose fofiom ©fiou bg matrimong fiatist matie one : 
 © CBrOti, fofiicfi fiast consecrateti tfie state of matrimong to 
 sucfi an excellent mgsterg, tfiat in it is signifieti anti repre= 
 senteti tfie spiritual marriage anti unitg betfoixt ©firist anti 
 l^is (JTfiurcfi : looli mercifullg upon tfiese ©fig serbants, tfiat 
 botfi tfiis man mag lobe fiis totfe, accortiing to ©fig foorti, (as 
 ©firist tiiti lobe |^is spouse tfie ©fiurcfi, fofio gabe l^imself 
 for it, lobing anti cfierisfiing it eben as f^is ofon flesfi,) anti 
 also tfiat tfiis fooman mag be lobing anti amiable to fier fius= 
 banti as laacfiel, foise as laebecca, faitfiful anti obetiient as 
 ^arafi, anti in all quietness, sobrietg anti peace, be a follofoer 
 of fiolg anti gotilg matrons. © Horti, bless tfiem botfi, anti 
 grant tfiem to infierit ©fig eberlasting feingtiom, tfirougfi 
 gjesus ©firist our Horti. amen. 
 
 Then shall the priest say, 
 
 aimigfitg eSoti, fofiicfi at tfie beginning tiiti create our first 
 parents Etiam anti lEbe, anti tiftr sanctifg anti foin tfiem toge» 
 tfier in marriage, pour upon gou tfie ricfies of fi^is grace, 
 sanctifg anti [l B. of Edw. VI. ^] bless gou, tfiat ge mag 
 
■116 THE rORM OF 
 
 CHAP, please |^tm botfi tn IjoIjb anU soul, anU libe together in fiolp 
 —^ — lobe unto gour lifaes' enlJ. ^men. 
 
 Theivords Then [shall begin the Communion, and] after the gospel 
 th^[^ shall be said a sermon, wherein ordinarily (so oft as there 
 i"™ B of ^® *^y marriage) the office of man and wife shall be de- 
 Edw. VI. Glared, according to holy Scripture. Or, if there be no 
 sermon, the minister shall read this that followeth : 
 
 ail gt faf)tc6 be marrielJ, oi fofittjb tntenir to tafec tfie j&olg 
 estate of matrtmong upon sou, jbcat tojbat j^olg Scripture irotj^ 
 sa}), as touc{)tng ^t tiutg of f)usban&s totoartrs tgetr btbes, 
 anJ) tntbes totoarli tfietr fiusbanUs. 
 
 S't. ^aul, tn |)is ffipistle to t|)e ©pfiestans, tfic fiftfi iSap= 268 
 ter, irot^ gibe tjbis tommantiment to all marrieJj men; ¥e 
 Ibusbanljs, lobe gout toibes eben as ©firist lobeft tfie ©fiuttfi, 
 anir ftatft giben l^imself for it, to santttfg it, purging it in tfie 
 fountain of toater, tfirougft tfie toortr, tjat |^e mig§t mafee it 
 unto l^imself a glorious congregation not Jabing spot or 
 birtnlde, or ang sucg tiding, but tj^at it si)0ul& be j^olg an& 
 blameless. ^0 men are boun& to lobe tfieir oton toibes as 
 tj^cir ofon boUies. I^e tfeat lofaetjb ftis ofon toife, lobetft 5im= 
 self. Jpor neber triU ang man fiate fits ofon flesft, but 
 nourisftetjb antr cfierisfietft it, eben as tfie Itorli liotfi tj[)e ion= 
 grcgation. jfor foe are members of f^is botrg, of |^is flesfi, 
 anti of l^is bones, jpor tl)is cause sfiall a man leabe father 
 anU motfier, anli sfiall be joineU unto l)is toife, anij tfieg tfoo 
 sfiall be one flesfi. W^xs mgsterg is great : but I spcafe of 
 ©firist aniJ of tl)C congregation. Nebertjbeless, let eberg one 
 of gou so lobe fiis oton toife, eben as fiimself. 
 
 Col. 4. 3. Hifeetoise tfie same ^t. ^aul, tortting to tfie ©olossians, 
 speaftetS tfius to all men tfiat be marrietr. Ye men, lobe gour 
 toibes, anir be not bitter unto tfiem. 
 
 1 Pet. 3. f^ear also tofiat ^\. ^eter, tfie glpostle of GCfirist, tofiicfi 
 toas fiimself a marrieb man, saitfi unto all men tfiat are 
 marrielj. ¥e JusbanUs, itoell toitfi gour toibes according to 
 linotoleJjge, gibing fionour unto tjbc toife, as unto tfie toeafter 
 bessel, an& as fietrs togetfier of tfie grace of life, so tfiat gour 
 pragcrs be not fiin&erelf. 
 
 ?^itficrto ge fiabe ficarir tfie &utg of tfie fiusbantt totoartt tfie 
 
SOLEMNIZATION OF MATRIMONY. 417 
 
 foiff. Noto lifotoise, ge foibes, fiear anb learn gout Uutg chap. 
 tofoarljs gour fiusfianlis, tben as it i% plamlg set fortfi (n fiolg — ^ — 
 Sbcripture. 
 
 S»t. ^aul, in tfie fownameti IBpistle to tfij lEpfijsians, Eph. 6. 
 teacfietfi gou tljus ; ¥e toomm submit goursdbjs unto gour 
 SusbanlJS, as unto iiie ILoxb i for tfie JbusbanK is tfie toife's 
 JbeaU, ebtn as ©firist is tfie Seatr of tfij GDfiurcfi : antr |^j also 
 is tSe Sbabiour of tfft tofioU boljg, ©ibnefore as tfie ©fiurcfi 
 or congregation is sulifett unto Ctfirist, so lifeefoise let tfie 
 foibes be also in subfection to tfietr ob3n fiusbanUs in all 
 tfiings. anJj again Se saitfi, ILet tjbe toife reberence 5er 6us= 
 banif. anlr in fits CBptstle to tfic CDolossians, ^t. ^aul 
 gibetjb gou tSis sfiort lesson, ¥e bjibes submit gourselbes unto 
 gour oton fiusbaniis, as it is conbenient in tfie HorK. 
 
 ^t. ^eter Uotfi also instruct gou berg go&lg, tjus saging, 
 Het foibes be subject to tfieir ofon JusbanKs, so tfiat if ang 
 obcg not tbe foorO, tficg mag be bion foitSout tfie biorir, bg tfie 
 conbcrsation of tje foibes, fofiile tfieg befiolK gour cfiastc con= 
 faersation coupleft foitfi fear. SSEfiose apparel let it not be 
 outfoarir toitj braiircii i)air anU trimming about foitfi golU, 
 eitljer in putting on of gorgeous apparel : but let tjbe fiiii man 
 bjSicfi is in tfte fieart be toitfiout all corruption, so tjat tfie 
 spirit be milti anir quiet, tofticfi is a precious tfiing in t^e sigSt 
 of CGoif. ;fFor after tfiis manner (in ol!j time) UiU tfte bolg 
 foomen, fojbicjb trusted in CEfoU, apparel tbemselbes, being sub= 
 feet to tbetr ofajn Susbantrs : as ^arajb obegelj glbrafiam, call= 
 ing fiim lorlt, fojbose Uaugjbters ge are maUe Koing toell, anb 
 not being Jjismagetr bjitfi ang fear. 
 
 The new married persons (the same day of their marriage) 
 (N) must receive the holy Communion. 
 
 279 (0) THE ORDER FOR THE VISITATION OF THE SICE. [1 B. OF EDW. VI. 
 " AND THE COMMUNION OF THE SAME."] 
 
 The priest entering into the sick person's house, shall say, 
 ^eace be in tfits fiouse, anJJ to all tfiat titoell in it. 
 
 Common Prayer. 1 B. of Edw. VI. 
 
 When he cometh into the When he cometh into the 
 
 sick man's presence, he shall sick man's presence, he 
 say, kneeling down, say this psalm. 
 
 l'estkanoe. E e 
 
418 THK ORDER FOR 
 
 CHAP. Domine exaudi. 
 
 '- — Hear my prayer, O Lord, 
 
 and consider my desire: heark- 
 en unto me for thy truth, and 
 righteousness' sake, i^c. Ps.l42. 
 Glory be to the Father, and 
 to the Son, &;c. 
 
 As it was in the beginning, 
 
 With this anthem. 
 
 l^fmcmber not, lorU, our (ntquttus, nor tje mtquitus of 
 our forefatfjers : spare us, gooti ILortr, spare ^ftg people, foftom 
 ©Sou 6ast relreemeJj foftfi ®i)j) most precious bloob, aniJ be 
 not angrg tottib us for eber. 
 
 Itorir ftabe mercg upon us. 
 ©firtst fiabe mertg upon us. 
 
 iLorft fiabe mercg upon us. 
 
 ®ur JpatSer fofifcfi art tn fieaben, &c. 
 
 ^nli leatf us not into temptation. 
 
 Answer. 
 
 aSut Jjeliber us from ebil. ^men. 
 
 Minister. 
 © ILorlr sabe 'StftB serbant. 
 
 Answer. 
 asafitt!) puttetfi |)is trust in '2Pi)ce. 
 
 Minister. 
 StJnlJ jbim 6elp from ®|)b jbolg plate. 
 
 Answer, 
 glnii ebermore miofitilg tiefenlr fiim. 
 
 Minister, 
 net tj&e cncmg ftabe none a&bantage of Sim. 
 
 Answer. 
 
 :N"or ti)c iaii^t^ approach to Jurt fiim. 
 
 Minister. 
 aSe unto ftim, ® ILorii, a strong totoer. 
 
 Answer. 
 jf rom tfie face of fiis enemg. 
 
 Minister. 
 Itorti fiear our [1 B. of Edw. VI. "my"] prager. 
 
 Answer. 
 
 ^nir let our [i B. of Edw. VI. " my"] erg come unto ^fiee. 
 
THE VISITATION OF THE SICK. 419 
 
 280 The minister. [1 B. of Edw. VI. " Let us pray."] chap. 
 
 © HorU loofe boton from fieaben, iiEiioltr, faisit antt rdubc 
 tfiis ®j&B sevbant, looli upon fttm tottfi tfie eg«s of 'SCfig tnercg, 
 gibe fifm comfort anti sure tonfiaencj in 'STfiee, Uefenlr j&im from 
 tfie Ijanger of tfie enemg, antr top litm tn perpetual peace anlJ 
 safetg, tfirougfi gjesug GDfirfst our Horti. ^mcix. 
 
 I^ear us almtgl^tg anlJ most merciful CKoir anK ^abiour, 
 exteitti ©fig accustometi gooJjness to tj&ts 'Eftio serbant, tojicfi 
 ts grfebelj toftfi sicfeness ; btsit ftim, © Uortr, as ®fiou trtUst 
 btst't Jeter's toifc's motjjer, anU tf)e captain's serbant. §bo 
 btsit anJj restore to ti)ts sicfe person jbis former fiealtfi, if it bt 
 'E'iiTo bjill, or else gibe jbtm grace so to talie ©jbg btsttation% 
 ti)at after t^ts painful life en&eij, fie mag Ijtoell biitfi ©Ijee tn 
 life cberlasting. ^men. 
 
 Then shall the minister exhort the sick person after this 
 form, or other like. 
 
 3Bearlg belobeb, Inoia tfiis, tfiat ^ImigfitB ffioU is tfie ItorK 
 of life anlf Jjeatfi, anir ober all tfitngs to tficm pertaining, as 
 goutfi, strength, fiealtfi, age, toealiness, anli sicfeness. astfierc' 
 fore, bjfiatsoeber gour stcfeness is, knob) gou certainlg tfiat it 
 is ffioU's faisitatton. ^titi for tofiat cause soeber tfiis stcliness 
 ts sent unto gou, bjfietfier it be to trg gour patience for tfie ex= 
 ample of otfier, anU tfiat gour faitfi mag be founir in tfie bag 
 of tt)e Horft lauUable, glorious, anif honourable, to tfie increase 
 of glorg anir enJjless felicitg, or else it be sent unto gou to cor= 
 rect ant( amenir in gou fofiatsoeber tiotfi offenii tfie eges of gour 
 fieabenlg jpatfier : Itixofo gou certainlg* tfiat if gou trulg repent 
 gou of gour sins, anJj bear gour sicfeness pattentlg, trusting in 
 ©oJj's mercg, for l^ts Ijear S>on ^esus ©firtst's safe, anil 
 ren&cr unto Him Jumble tfianlis for |^ts fatfierlg bisita= 
 tion, submitting gourself tofiollg to |^is biill, it sfiall turn to 
 gour profit, anil fielp gou fortoarB in tfie rigfit toag tfiat Icatietfi 
 unto eberlasttng life. 
 
 If the person visited be very sick, then the curate may 
 end his exhortation in this place. 
 
 ®afee therefore (n gooU toortfi tl)e chastisement of tfie Horft : 
 for foi)om tfie HorU lobetli, ^t cfiastisetfi : gea, as ^t. f aul 
 
 ' [I B. of Edw. VI. "correction."] 
 E 6 2 
 
420 THE ORDER FOR 
 
 CHAP, sattfi, |^£ stourgetfi tbtxio son fofiiclj |^e tmibztl). li ge 
 —^ — tntinxe ttiastt'smmt, |^e offeretj^ l^imself unto gou, as unto 
 fit's ofon cfiilUren. 5M6at son is tie tfiat tfie father cfiasttsetfi 
 not? H BE he not unto torrectton, fofiereof all true tfiilUren 
 are partalters, tfien are ge bastarlrs, anl> not cStlBren. ©fiere^ 
 fore, seeing tfiat tofien our carnal fatfiers tro correct us, toe re= 
 berentlg ofteg tfiem, sfiall toe not noto mucfi ratfier be obedient 
 to our spiritual JFatfier, anJj so libe ? ^nti tfieg for a feto aags 
 ho tbastise us after tfieir oton pleasure : but |^e ftotfi cfiastise 
 us for our profit, to tfie intent |^e mag malie us partafeers of 
 ?^is fioliness. VLi)t%t toorKs, gooU brother, are ©oil's toorhs, 
 ana toritten in fiolg S'cripture for our comfort anti instruction, 
 tbat toe sfiouia patientlg anU toitb tfianlisgibing bear our 
 fieabenlg ^atfier's correction, tofiensoeber bg ang manner of 
 aibersitg it sball please f^is gracious goobness to bisit us. 
 ^nU tliere sf|oul& be no greater comfort to ©firistian persons, 
 tfian to be maiie lifee unto CDftrist, bg suffering patientlg ai(= 
 bersities, troubles, anil sicknesses, jpor |^e l^imself foent 
 not up to jog, but first |^e suffereii pain ; l^e entered not into 
 l^is glorg before |^e toas crucifieii. S»o trulg our foag to 
 Eternal jog, is, to suffer fiere toitb ©firist ; anil our iioor to 
 enter into eternal life, is glairtg to iiie toitfi CTfirist, tfiat toe 
 mag riSE again from ireatb, anil btoell toitb |^im in eberlast- 
 ing life. Noto therefore tailing gour sicfeness (tojbicfi is tfius 
 profitablE for go«) patientlg, I Exfjort gou in tfie namE of Got, 
 to rEmEmbEr tfiE profESSion tobicb gou maiiE unto ffioli in gour28i 
 baptism, ^nii forasmuch as after tfiis life, tfiere is account 
 to be giben unto tfie righteous ^uiige, of tobom all must be 
 juiigeiJ toitbout respect of persons : 31 require gou to examine 
 gourself, anil gour state botb totoarii CGoij anii man, so tfiat 
 accusing anil condemning gourself for gour oton faults, gou 
 mag finii mercg at our beabenlg jpatber's banii for ©brist's 
 salie, anil not be accuseii anil con&emneii in tbat fearful jui(g= 
 ment. ©beiefore I sball sbortlg rebearse tbe glrticles of our 
 Jpaitb, tbat gou mag linoto tobetber gou i(o beliebe as a ®bi;ts= 
 tian man sboulii, or no. 
 
 (P) Then the minister shall rehearse the Articles of the 
 Faith, saying thus, 
 
 Bost tbou beliebe in ffioii tbe Jpatber ^Imigbtg ? 
 
THE VISITATION OP THE SICK. 421 
 
 And so forth as it is in Baptism. CHAP. 
 
 X. 
 
 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 makes 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 quiet- 
 ness of his executors. 
 
 These words before rehearsed, may be said before the minister 
 begin his prayer, as he shall see cause. 
 
 (E.) The minister may not forget nor omit to move the sick Omitted in 
 person (and that most earnestly) to liberality toward the 
 poor. 
 
 (S) Here shall the sick person make a special confession, 
 if he feel his conscience troubled with any weighty mat- 
 ter. After which confession the minister shall absolve 
 him after this sort. [1 B. of Edw. VI. " and the same 
 form of absolution shall be used in all private con- 
 fessions.'i] 
 
 ©ur HorJj gjesus ©firist, tofio fiatfi left potoer to |^ts 
 GD^tircfi to absolbE all sinners fofiicj^ trulg repent antr beliebe 
 tn l^tm, of ^is great mercg forgibe tfiee tfiine offences, anlj 
 bg l^ts autjorttg committed to me, I absoltie t^ee from all 
 tjg stns, tn tfte name of tfie jpat&er, anU of tfie ^on, antr of 
 ti)t l^olg C&fiost. amen. 
 
 And then the priest shall say the collect following. 
 Let us pray. 
 
 © most merciful CErofi, toStcfi accortitng to itt multitude of 
 'SCSB mercies, Jjost so put atnag tfie stns of tfiose fojitcfi trulg 
 repent, tSat ®Sou rememterest tfiem no more ; open 'Stjbtne 
 cge of mercg upon tjbts ©fig serfaant, tojbo most earnestlg Be= 
 stretj^ paraon anlr forgtbeness. Uteneto in fitm, most lobing 
 
422 
 
 THE ORDER FOE 
 
 cii;^r. jpatfier, fafiatsoeber ftatfi been "btta^tti tg tfie frauto anir maltre 
 — - — of tfie Uebil, or bg i)ts oton carnal fot'll antr fratliwss ; prcserbe 
 anir continue tfitg %itl member in tjc unitg of ®j&g Cfiurcfi ; 
 congiirer fiis contrt'tton, accept fits tears, assuage fit's pain, as 
 sfiall be seen to ®fiee most expeitent for fiim. ^nti foras= 
 mucfi as fie puttetfi fit's full trust onlg in ®fig mercg, impute 
 not to fiim fiis former sins, but tafee fiim unto ®fig fabour, 
 tfirougfi tfie merits of ®fig most toearig belobeii S»on gjesus 
 CCfirist. amen. 
 
 Then the minister shall say this psalm. 282 
 
 In te Domine speravi. 
 
 In ®fiee, ® Horlr, fiabe I put mg trust. Ps. Ixxi. 
 ffilorg be to tfie ipatfier, aniJ to tfie ^on, &c. 
 as It toas in tfie beginning, is nofo, &c. 
 
 Adding this, [1 B. of Edw. VI. "adding this anthem."] 
 
 © SiHbiour of tfie toorlft, sabe us, bjfitcfi bg ©fig cross anlr 
 precious blooli fiast re&eemeij us, fielp us foe beseccfi ®fiee 
 ©€Sfotf. 
 
 Then shall the minister say, 
 
 ®:fie aimigfitg Horii, fofitcfi is a most strong tobier to all 
 tfiem tfiat put tficir trust in |^im, to fofiom all tfiings in fiea= 
 ben, in eartfi, anJj unljer tfie eartfi, to bobj anU obeg, be nob) 
 anb ebermorc tfig defence, anlJ ma^e tfiee fenoto anil feel tfiat 
 tfiere is none otfier name unier fieaben giben to man, in bifiom 
 anij tfirougfi tofiom tfiou ntagest receibe fiealtfi anii salbation, 
 but onlg tfie name of our ILortr gjesus ©firtst. glmen. 
 [1 B. of Edw. VI.] 
 This rubric If the sick person desire to be (T) anointed, then shall the 
 omitte^ir priest anoint him upon the forehead, or breast only, 
 
 Bucer. making the sign of the cross, saying thus. 
 
 As with this visible oil thy body outwardly is anointed : so 
 our heavenly Father, Almighty God, grant of His infinite 
 goodness that thy soul inwardly may be anointed with the 
 Holy Ghost, who is the Spirit of all strength, comfort, relief, 
 and gladness. And vouchsafe for His great mercy (if it be 
 His blessed will) to restore unto thee thy bodily health and 
 strength to serve Him ; and send thee release of all thy pains. 
 
THE VISITATION OF THE SICK. 423 
 
 troubles^ and diseases, both in body and mind. And how- CHAP. 
 
 soever His goodness' (by His divine and unsearchable provi 
 
 dence) shall dispose of thee, we His unworthy ministers and 
 servants humbly beseech the eternal Majesty to do with thee 
 according to the multitude of His innumerable mercies, and 
 to pardon thee all thy sins and offences committed by all 
 thy bodily senses, passions, and carnal affections ; who also 
 vouchsafe mercifully to grant unto thee ghostly strength by 
 His Holy Spirit, to withstand and overcome all temptations 
 and assaults of thine adversary, that in no wise he prevail 
 against thee, but that thou mayest have perfect victory, and 
 triumph against the devil, sin, and death, through Christ our 
 Lord, who by His death hath overcome the prince of death, 
 and with the Father and the Holy Ghost evermore liveth 
 and reigneth, world without end. Amen. 
 
 Usque quo, Domine. 
 
 I^Oto long follt ©JOU forget ^ditio Lat. Bucerl 
 
 me Horb, &C. Ps. xiii. ^^ ''"'l^*"'^ commodum, di- 
 
 CSlorS fie to tfie Jatj&er, &C. catur etiam hie psalmus, pro 
 
 , ,-%■;', usitata, ante hffic tempora, 
 
 m tt toaS tit tfie begmntng, unctioiie,Usque quo Domine, 
 
 &C. &c. 
 
 283 (V) THE COMMDNION OF TITE SICK. 
 
 Forasmuch as all mortal men be subject to many sudden 
 perils, diseases, and sicknesses, and ever uncertain what time 
 they shall depart out of this life: therefore to the intent 
 they may be always in a readiness to die, whensoever it shall 
 please Almighty God to call them, the curates shall dili- 
 gently from time to time, but especially in the plague time, 
 exhort their parishioners to the oft receiving (in the church) 
 of the holy Communion of the body and blood of our Savi- 
 our Christ; which (if they do) they shall have no cause in 
 their sudden visitation to be unquiet for lack of the same. 
 But if the sick person be not able to come to the church, 
 and yet is desirous to receive the Communion in his house, 
 then he must give knowledge overnight, or else early in the 
 morning, to the curate, signifying also how many be ap- 
 pointed to communicate with him : [1 B. of Edw. VI. "And 
 if the same day there be a celebration of the holy Commu- 
 nion in the church, (W) then shall the priest reserve (at the 
 
424 THE COMMUNION OP THE SICK. 
 
 CHAP, open Communion) so much of the Sacrament of the body 
 '■ — and blood as shall serve the sick person, and so many as 
 
 shall communicate with him (if there be any). And so soon 
 as conveniently he may, after the open Communion ended 
 in the church, shall go and minister the same, first to those 
 that are appointed to communicate with the sick, (if there be 
 any,) and last of all to the sick person himself. But before 
 the curate distribute the holy Communion, the appointed 
 general confession must be made in the name of the com- 
 municants, the curate adding the absolution, with the com- 
 fortable sentences of Scripture following in the open Com- 
 munion, and after the Communion ended, the collect. 
 gHmtg^ts anlJ tberlibtng €&o&, foe most fieartilg tfianfe 
 ©See, &c. 
 
 " But if the day be not appointed for the open Commu- 
 nion in the church, then (upon convenient warning given) 
 the curate shall come and visit the sick person afore noon.^^] 
 
 Common Prayer. 1 B. of Edw. VI. 
 
 And having a convenient And having a convenient 
 place in the sick man's house place in the sick man's house, 
 where the curate may reve- [where he may reverently cele- 
 rently minister, and a good brate,) with all things neces- 
 number to receive the Com- sary for the same, and not 
 munion with the sick person, being otherwise letted with 
 with all things necessary for the public service, or any other 
 the same, he shall there mi- Just impediment: he shall there 
 nister the holy Communion. celebrate the holy Communion, 
 
 after such form and sort as 
 hereafter is appointed. 
 
 The celebration of the holy Communion for the sick. 
 
 O praise the Lord all ye nations : laud Him all ye people : 
 for His merciful kindness is confirmed towards us, and the 
 truth of the Lord endureth for ever. 
 
 Glory be to the Father, &c. 
 
 Lord have mercy upon us. \ 
 [ ] omitted Christ have mercy upon us. I [^itl^O'^t any more 
 by Bucer. j^ord have mercy upon us. j ^petition.] 
 
THE COMMUNION OP THE SICK. 435 
 
 The priest. chap. 
 
 The Lord he with you. 
 
 Answer. 
 And with thy spirit. 
 
 284 Common Prayer. The Collect. [1 B. of Edw. VI. 
 
 " Let us pray."] 
 
 ^Imigfitg Eberltbtng ffioir, maktx of manfetnJj, fcofittfi trogt 
 coxxstt il)o%t fo^om ®|bou Kost lobe, anli tfiastisest eberg one 
 fofiom 'S:j)ou Irost receibe, foe bcseetfi ©See to ftabe mertg upon 
 tjbts ®6b gerbant btstteU fottft ©fig fianir, anU to grant t^at 
 fie mag talie fiis gfcfeness pattentlg, anii retober fits fioOtlg 
 fiealtfi, tf It he ©fig gratioug foill, antr fofiensoeber fiis soul 
 sfiall tfepart ftom tfie bottg, it mag toitfiout spot be presenteti 
 unto ®fiee, tfirougfi gjesus ©firist our ILorU. ^men. 
 
 The Epistle. Heb. xii. 
 
 i¥lg son, despise not tfie eorrettton of tfie Hortr, nettfier 
 fat'nt tfiou fofien tfiou art rebufeJj of |^im, for fofiom tfie 
 l,ortr lobetfi, fii'm fie correctetfi, gea, anJj ^e scourgetfi eberg 
 son fofiom l^e recetbetfi. 
 
 The Gospel. John v. 
 
 Ferilg, berib, I sag unto gou, fie tfiat fiearetfi iWg foorJj, 
 anlJ ieltebetfi on |^fm tfiat sent JWe, fiatfi eberlasttng life, 
 anU sfiall not come unto damnation, fiut fie passetfi from 
 iieatfi unto Itfc. 
 
 [1 B. of Edw. VI. The Preface. 
 
 The Lord be with you. 
 
 Answer. 
 And with thy spirit. 
 Lift up your hearts &c. unto the end of the canon.j 
 
 Common Prayer. 
 
 At the time of the distribution of the holy Sacrament, 
 the priest shall first receive the Communion himself, and 
 after minister to them that be appointed to communicate 
 with the sick, [1 B. of Edw. VI. "if there be any," and then 
 to the sick person : and the sick person shall always desire 
 some either of his own house, or else of his neighbours, to 
 
 X. 
 
436 
 
 THK COMMUNION OF THE SICK. 
 
 CHAP. 
 X. 
 
 Editio Lat. 
 Buceri : sed 
 si sub ves- 
 peram aut 
 noctu su- 
 bito quis 
 in agone 
 positus 
 petit com- 
 munionem, 
 is docetur 
 a curato, 
 &c. 
 
 receive the holy Communion with him, for that shall be to 
 him a singular great comfort, and of their part a great token 
 of charity. 
 
 And if there be more sick persons to be visited the same 
 day that the curate doth celebrate in any sick man's house, 
 then shall the curate there reserve so much of the Sacrament 
 of the body and blood as shall serve the other sick persons, 
 and such as be appointed to communicate with them, (if 
 there be any,) and shall immediately carry it and minister it 
 unto them.] 
 
 But if any man (either by reason of extremity of sickness, or 
 for lack of warning in due time to the curate, or for lack 
 of company to receive with him, or by any other just im- 
 pediment) do not receive the Sacrament of Christ's body 
 and blood, then the curate shall instruct him, that if he 
 do truly repent him of his sins, and stedfastly believe that 
 Jesus Christ hath suffered death upon the cross for him, 
 and shed His blood for liis redemption, earnestly remem- 
 bering the benefits he hath thereby, and giving Him 
 hearty thanks therefore : he doth eat and drink the body 
 and blood of our Saviour Christ profitable to his soul's 
 health, although he do not receive the Sacrament with his 
 mouth. 
 
 Common Prayer. 
 When the sick person is 
 visited, and receiveth the holy 
 Communion all at one time : 
 then the minister for more 
 expedition shall cut off the 
 form of the visitation at the 
 psalm, (In Thee, O Lord, 
 have I put my trust,) and go 
 straight to the Communion. 
 
 In the time of plague, 
 sweat, or such other like con- 
 tagious times of sicknesses or 
 diseases, when none of the 
 parish or neighbours can be 
 
 1 B. of Edw. VI. 285 
 
 When the sick person is 
 visited and receiveth the holy 
 Communion all at one time : 
 then the priest for more ex- 
 pedition shall use this order at 
 the visitation. 
 
 The Anthem. 
 .Kemember not Lord, &c. 
 Lord have mercy upon us. 
 Christ have mercy upon us. 
 Lord have mercy upon us. 
 Our Father which art in hea- 
 ven, &c. 
 And lead us not into temp- 
 tation. 
 
THE COMMUNrON 01' THE SICK. 427 
 
 gotten to communicate with Answer. CHAP. 
 
 the sick in their houses for But deliver us from evil. ' — 
 
 fear of the infection ; upon Amen. 
 
 special request of the diseased, Let us pray. 
 
 the minister may alone com- O Lord look down from 
 
 municate with him. heaven, &c. 
 
 With the first part of the 
 exhortation, and all other 
 things unto the psalm. 
 
 In Thee, O Lord, have I 
 put my trust, &c. 
 
 And if the sick person de- 
 sire to be anointed, then shall 
 the priest use the appointed 
 prayer without any psalm. 
 
 THE ORDEK FOB THE BCBIAL OF THE DEAD. 
 
 (X) The priest meeting the corpse at the church style, 
 shall say, or else the priest and clerks shall sing, and so 
 go either unto the church, or toward the grave. 
 
 (Y) I am t^e «surr£ttton anU tf)t life, saftjb tfie %oxti ; fit John n. 
 tSat lielicbEtfi in 0Lt, gea, tSougjb fie ioext Jjjalj, get sfiall Ijt 
 Mbe. gCnU toj^osoeb^r litictfi, anU telwtiEtfi in JWe, sfiall not 
 iit for tbex. 
 
 I fenotci tfiat mg HeitecmEt Ubtii), anij tjat 1 sj&all xi%e out Job 19. 
 of tfie taxti) in tfie last ttag, anU sfiall tie tobtxtti again tot'tfi 
 mg skin, anil sfiall see CEfoU in mg flesfi^ gea, an!j 31 mgself 
 sfiall befioltr |^im, not tottfi ot^er, fiut tottfi tfiese same eges. 
 
 512Ee brought nothing into tftts toorlU, neither ntag foe cartg 1 Tim. s. 
 angti)ing out of tf)ts foorlU. Wiit HorJj gibetfi, anJj tj^e ILorb 
 tafeetft afoag. lEben as it pleasetfi tfie Hortr, so tometfi things Jot 1. 
 to pass : blessetr be tfie name of tje Hortr. 
 
 286 When they come to the grave, while the corpse is made 
 ready to be laid into the earth, the priest shall say, or 
 the priest and clerks shall sing, 
 
 iWan tSat is born of a bjoman, fiatfi but a sftort time to 
 libe, anU is full of mtserg ; fie cometfi up, anU is cut Uofon life 
 
428 
 
 THE OHDER FOR 
 
 CHAP, a flofoir. I^E flejtjb as it fcere a sfiaioto, ant nefaer tontmuetS 
 
 in one stag. In t§e miirst of life foe be in fteatj. ®f fojom 
 
 mag foe seefe for suceour but of Witee, ® %otb, toW^ for our 
 stns art |ustlg aispleaseit ? Yet ® HorlJ Goir most Jolg, © 
 Horn most mtgStg, ® Jolg anJj most merciful S^abtour, 
 irelttjer us not into tjbe bitter pains of eternal ticatj. ©fiou 
 fenofoest HorlJ tbe secrets of our hearts, s|)ut not up ®5b 
 merciful eges to our pragers. i3ut spare us Hortr most fiolg, 
 © ffioit most migStg, <B fiolg anit merciful S»abiour, ^fiou 
 most foortjg 3luirge eternal, suffer us not at our last j&our for 
 ang pains of &eatj to fall from ©fiee. 
 
 Common Prayer. 1 B. of Edw. ^^. 
 
 Then while the earth shall TTien the priest casting earth 
 be cast upon the body, by upon the corpse, shall say, 
 some standing by, the priest / commend thy soul to God 
 shall say, t?ie Father Almighty, and thy 
 
 Forasmuch as it hath body to the ground, S^c. 
 pleased Almighty God, of His great mercy, to take unto 
 Himself the soul of our dear brother here departed, we there- 
 fore commit his body to the ground, earth to earth, ashes to 
 ashes, dust to dust, (Z) in sure and certain hope of resur- 
 rection to eternal life, through our Lord Jesus Christ, who 
 shall change our vile body, that it may be like to His glorious 
 body, according to the mighty working, whereby He is able 
 to subdue all things to Himself. 
 
 Then shall be said, or sung, 
 
 5 fiearlj a faoice from i^eaben, saging unto me, ^iElrite, jprom 
 jbencefortft, blesselr are tjbe beair fofticj bie in t|)e Horb : eben 
 so saitl) tje spirit, tfiat tbeg rest from tjeir labours. 
 
 [I B. of Edw. VI. 
 
 Let us pray. 
 
 We commend into Thy hands of mercy, most merciful 
 Father, the soul of this our brother departed, N. And his 
 body we commit to the earth, beseeching Thine infinite good- 
 ness to give us grace to live in thy fear and love, and to die 
 in Thy favour ; that when the judgment shall come which 
 Thou hast committed to Thy well-beloved Son, both this our 
 
THE BURIAL 01' THE DEAD. 
 
 429 
 
 brother and we may be found acceptable in Thy sight, and 
 receive that blessing which Thy well-beloved Son shall then 
 pronounce to all that love and fear Thee, saying. Come ye 
 blessed children of My Father, receive the kingdom prepared 
 for you before the beginning of the world. Grant this, 
 merciful Father, for the honour of Jesus Christ our only 
 Saviour, Mediator, and Advocate. Amen. 
 
 This prayer shall also be added. 
 
 Almighty God, we give Thee hearty thanks for this Thy 
 servant, whom Thou hast delivered from the miseries of this 
 wretched world, from the body of death and all temptation : 
 and as we trust, hast brought his soul, which he committed 
 into Thy holy hands, into sure consolation and rest. Grant, 
 we beseech Thee, that at the day of judgment his soul, and 
 287 all the sotds of the elect departed out of this life, may with 
 us, and we with them, fully receive Thy promises, and be 
 made perfect altogether, through the glorious resurrection of 
 Thy Son Jesus Christ our Lord. 
 
 These psalms, with other suiFrages following, are to be said 
 in the church, either before or after the burial of the 
 corpse. 
 
 Dilexi guoniam. 
 I am well pleased that the Lord, &c. Ps. cxvi. 
 
 C&IorB to tfie §atlzx, &c. 
 
 ^s tt fioas tn tj&e bfgmnfng, &c. 
 
 Domine probasti. 
 O Lord Thou hast searched me out, &e. Ps. cxxxix. 
 Glory be to the Father, &c. 
 As it was in the beginning, &c. 
 
 Lauda anima mea. 
 Praise the Lord, O my soul, &c. Ps. cxlvi. 
 eEflorg to iiz Jpatfiji;, &c. 
 ^s tt foas in tjbe beginning, &c.] 
 
 Then shall follow this lesson, taken out of the fifteenth chap- 
 ter to the Corinthians, the first epistle. 
 
 ©firtst is risen from tje ttfaU, an& become tfie first=fruits of 
 tjbem tfiat slept, jfor hg a man came Ueatfi, anft bg a man 
 
 CHAP. 
 X. 
 
 Note that 
 this Psalm 
 is to be said 
 after the 
 order that 
 foUoweth. 
 
 Omitted 
 by Bucer. 
 
430 THE ORDER FOR 
 
 CHAP, cams tfte resurrection of tfte ifeair. jpor as bp gtttam all Ifie, 
 — ^"^^ — tben so iig ©firlst sfiall all be matte altbe, but eberg man in 
 jbis olon or&er. ©fie first is ©firist, tfien tfieg tljat are CDfirist's 
 at l^is tomtng. ©fien cometfi tfie enU, fiofien |^e fiatfi 
 tielibereli up tfie feingUom to (Sob tfie Jpatfier, tofien |^c fiatfi 
 put ttofon all rule, an& all autfioritg an& pofoer. jpor f^e 
 must reip till |^e fiabe put all |^is enemies unfier |^is feet. 
 ■STfie last enemg tfiat sfiall be iiestrogeii, is fteatfi. JFor |^e 
 fiatfi put all things untrer l^is feet. aSut tofien |^e sattfi, 
 all things are put unirer |^im, it is manifest tfiat f^e is eitepteti 
 iDfitcl) IJa put all things un&er f^im. ailfien all things are 
 sub&ueJj unto |^im, tjcn sfiall tfie ^on also l^imself be 
 subject unto |^im tfiat put all things un&ec f^im, tfiat CBroti 
 mag be all in all. ^Ise tofiat fto tfieg fofiicfi are bapti?e& ober 
 tfie Jjeati, if tfic ireair rise not at all ? aSSfig are tfieg tfien 
 bapti?elJ ober tfiem ? gea, anti tofig stanU hie alfoag tfien in 
 jeoparttg? 23g our rejoicing bxttkit I fiabe in ©firist gjesu 
 our ILortt, I irie ttailg. ®fiat 5 fiabe fougfit toitfi beasts at 
 ISpfiesus after tfie manner of men, bjfiat alibantagetfi it me, if 
 tfie Ueaii rise not again ? l,et us eat aniJ tirinlt, for to^morrofo 
 toe sfiall irie. 33e not ge tieceibeti, ebil fooriis corrupt goob 
 manners. Sfoafee trulg out of sleep, anlj sin not. jfor some 
 fiabe not tfie linotoletrge of ffioti. I speafe tfiis to gour sfiame. 
 33ut some man toill sag, |^ofo arise tfie iJcaU ? aSRitl) tofiat 
 boiig sfiall tjbeg come ? '©fiou fool, tfiat tofiicfi tfiou sofoest, 
 is not quicfeeneti except it iiie. ^nti tojbat sotoest tfiou ? tbou 
 sotoest not tfiat bottg tfiat sfiall be, but bare corn, as of tofieat 
 or some otfier : but ffioD gibeti) it a boljg at f^is pleasure, to 
 ebcrg seeU fiis ofon boUg. ^11 flesf) is not one manner of 
 flesjd : but tfiere is one manner of flesfi of men, another man= 
 ner of flesfi of beasts, another of fisfies, another of birJJS. 
 ©fiere are also celestial boUies, anlJ tfiere arc bodies terrestrial. 
 23ut tjbe glorg of tfie celestial is one, anir tfie glorg of tfie ter= 
 restrial is another. ®bere is one manner of glorg of tfie sun, 
 another glorg of tfie moon, anJj another glorg of tfie stars, 
 jfor one star trifferetb from anotfier in glorg ; so is tfie resur= 
 rection of tfie titati. Jt is soton in corruption, it risetfi again 
 in incorruption : it is soton in tiisfionour, it risetfi again in 
 fionour : it is soton in toeafeness, it risetfi again in potoer : it 
 is soton a natural boirg, it risetfi again a spiritual boftg. 
 
X. 
 
 THE BURIAL OF THE DEAD. 431 
 
 ^fiew is a natural bo&B, anir tfieu fg a spiritual boJjg : as it chap. 
 is also toritteiT, ®{)e first man ^Katn toas nta&£ a libing 
 soul, antr tfie last ^Jjam foas maUe a quickening spirit. 
 I^ofobeit, tfiat is not first tnfiicfi is spiritual, but tfiat fofiicfi 
 is natural, antr tfien tfiat toftitft is spiritual. ■gPJe first man 
 is of tje fartfi tartfig : tfie secontr man is t^c Horti from ftea- 
 ben, fieabenlg. g(s is tfie jartfig, suc5 arc tfifg tbat be 
 earths. ^nU as is t^e Seabenlg, sucfi are tfieg tfiat are 6ea- 
 benlg. ^nii as bje tabe borne tfie image of tje eartfig, so 
 sjall toe bear tjbe image of tfie fieabenlg. ©fiis sag I, bretj^ren, 
 tbat flesb anlj blooJj cannot inherit tfic feingliom of &oti, neither 
 irotfi corruption inherit incorruption. aSefioltr, I sfieto gou a 
 288mgsterg. SgEe stall not all sleep, but toe sfiall be cfiangeft 
 ana tjbat in a moment, in tfie tfainfeling of an ege, bg tj&e last 
 trump. jFor~tSe trump sfiall bloto, anK tbe tieatr sfiall rise 
 incorruptible, antr toe sfiall be cj&angeU : for tfiis corruptible 
 must put on incorruption, anir tbis mortal must put on im= 
 mortalitg. Sgabcn tfiis corruptible fiatb put on incorruption, 
 antr tbts mortal fiatj put on immortalitg, tfien sjall be 
 brought to pass tbe saging tfiat is toritten, 39eat6 is stoallotoetr 
 up in bictorg : iSeatfi, tojjere is tftg sting ? fiell, tojere is tfig 
 bictorg ? '2CSe sting of Ireatb is sin, antr tbe strength of sin is 
 tfie lato : but tbanfes be unto C&otr, tofiicf) f)at5 gtben us bictorg 
 tfirougfi our Uortrgjesus ©brist. 'Stbcrefore, mg trear bretbren, 
 be ge stetrfast antr unmobeable, altoags ricb in tbe toorfe of tbe 
 liCortr, forasmucb as ge fenoto boto tbat gour labour is not in 
 bain in tfie ILortr. 
 
 The lesson endedj the priest shall say^ 
 
 Hortr 5abe mercg upon us. 
 
 Cbrist babe mercg upon us. 
 Hortr babe mercg upon us. 
 @ur jpatber, &c. ^ntr leatr us not, &c. 
 Answer. 
 23ut treliber us from ebil. ^men. 
 [IB. ofEdw. VI. 
 Priest. 
 Enter not^ O Lord, into judgment with Thy servant. 
 
 Answer. 
 For in Thy sight no living creature shall be justified. 
 
432 THE ORDER FOR 
 
 CH^A.p. Priest. 
 
 From the gates of hell. 
 
 Answer. 
 Deliver their souls, O Lord. 
 
 Priest. 
 I believe to see the goodness of the Lord. 
 
 Answer. 
 In the land of the living. 
 
 Priest. 
 O Lord, graciously hear my prayer. 
 
 Answer. 
 And let my cry come unto Thee. 
 
 Let us pray. 
 
 O Lord, with whom do live the spirits of them that be 
 dead, and in whom the souls of them that be elected, after 
 they be delivered from the burden of the flesh, be in joy and 
 felicity. Grant unto this Thy servant, that the sins which 
 he committed in this world be not imputed unto him, but 
 that he, escaping the gates of hell, and pains of eternal dark- 
 ness, may ever dwell in the region of light, with Abraham, 
 Isaac, and Jacob, in the place where is no weeping, sorrow, 
 nor heaviness, and when that dreadful day of the general re- 
 surrection shall come, make him to rise also with the just 
 and righteous, and receive this body again to glory, then 
 made pm-e and incorruptible ; set him on the right hand of 
 Thy Son Jesus Christ, among Thy holy and elect, that then 
 he may hear with them these most sweet and comfortable 
 words. Come to Me, ye blessed of My Father, possess the 
 kingdom which hath been prepared for you from the begiu- 
 ning of the world. Grant this, we beseech Thee, O merci- 
 ful Father, through Jesus Christ our Mediator and Redeemer. 
 Amen.J 
 
 Minister. 290 
 
 ^ImtgfttB ffioti, tottfi tofiom &o Iflje tfie spirits of tSm tfiat 
 iitpart Sente in tfie ILort, anti in fojom tfie souls of tfiem 
 tfiat it tlicteti, after tjeg he Irelibereti from tjbe burijen of tiit 
 fl£s6, he in jog antr felicitg : toe gibe ®fiee Jeartp t^anlts, for 
 tftat it fiatjb pleaseti ®;f)ee to fteltber tfiis M- our brother out of 
 tfie miseries of tfits sinful toorlit, beseecfiing ®8ee tfiat it mag 
 
THE BUllIAI, OF THE DEAD. 433 
 
 please ©fice of ©fig gvatfous gooUnegs, sfiortlg to actompltsfi chap. 
 
 tfic number of ©fifnc elett, anD to fasten ®6b fefngtiom, tfiat - — 
 
 toe fottfi tfitg our irotfier, antr all otfier Ueparteii m tfie true 
 faitfi of ®6g fiolg iSame, mag fiabe our perfect cotTSumma= 
 tt'on antr blt'ss boti) tn boftg anlJ soul, in ©fig eternal an& 
 tberlasttng glorg. Stmen. 
 
 The Collect. 
 ® merciful (ffiolj, tfic jfatfier of our ILorU ^esus ©firtst, This coi- 
 fal)0 ts tfie resurrection an& tfie life, in tofiom tofiosoeber be= Ihtcom- 
 liebeti), sfiall libe, tfiougl) f)e iite, anU b)l)osoeber libetfi anlJ fa£= Xlinthe 
 licbetfi in |^im, sfiall not Uie eternallg ; fojo also taugl)t us, i ^"t 
 bg l^is fiolg Apostle ^aul, not to be sorrg as men toitfiout ^^''' ^'" 
 f)ope, for tfiem tfiat sleep in |^im : toe meefelg bescecfi ©fiee, 
 ® ipatfier, to raise us from tfie treatfi of sin, unto tfie life of 
 righteousness, tfiat tofien toe sfiall Uepart tfiis life, toe mag rest 
 in l^im, as our fiope is tfiis our brother irotfi : antr tfiat at tfie 
 general resurrection in tfie last irag, 
 
 1 B. of Edw. VI. 
 
 Sgae mag be founil accepts Both we and this our bro- 
 
 able in 'STfig Sigfit, an& receibe ther departed, receiving again 
 
 tfiat blessing tofitcfi ©fig toell- our bodies, and rising again 
 
 belobelJ S»On Sfiall tfien pro= in Thy most gracious favour, 
 
 nounce to all tfiat lobe anlj may with all Thine elect 
 
 fear ©fiee, Saging, ®ome ge saints obtain eternal joy. 
 
 falesseticfiiliirenofimg jpatfier, Grant this, O Lord God, by 
 
 receibe tf)e Singtiom prepareti the means of our Advocate 
 
 for gOU from tjie beginning of Jesus Christ : which with 
 
 tfie toorlK : grant tjis, toe be= Thee and the Holy Ghost, 
 
 SeecS W^Zt, © merciful jpa= liveth and reigneth one God 
 
 tfier, tfirougfi gjeSUS (SfiriSt for ever. Amen. 
 
 our itteUiator antr HeHeemer. 
 ^men. 
 
 1 B. of Edw. VI. 
 (BB) The celebration of the holy Communion when there 
 is a burial of the dead. 
 
 Like as the hart desireth the water-brooks, &c. Ps. xlii. 
 Glory be to the Father, &c. 
 As it was in the beginning, &c. 
 
 l'esteange. P f 
 
434 THE ORDER FOR THE BURIAL OF THE DEAD. 
 
 CHAP. The Collect. 
 
 X. 
 
 merciful God, &c., as in the last collect of the Common 
 Prayer. 
 
 The Epistle. 
 
 1 would not brethren that you should be ignorant, &c. 
 1 Thess. iv. 
 
 The Gospel. 
 Jesus said unto His disciples and to the Jews, &c. John vi. 
 
291 ANNOTATIONS 
 
 CHAPTER X. 
 
 (A) The matrimonial office very necessary. Marriage ought to be blessed CHAP. 
 
 by a minister. Our Saviour and the primitive fathers did it. Set forms — 
 
 anciently used. (B) Times prohibited for mamage, upon what law 
 founded. The Directory as guilty of popery therein as our Church. 
 (C) Marriage anciently celebrated ad ostium Ecclesia. (D) Mutual 
 consent of both parties necessary. Espousals, what. (E) The giving of 
 the woman ancient. (F) The excellency of the English mode in receiv- 
 ing the wife from the priest. (G) The right hand a symbol of fidelity. 
 (H) A ring, why given by the man. The ancient use of rings. (I) Why 
 the ring is laid upon the book. (K) Why the ring is put upon the 
 fourth linger; the usual reason rejected. (L) "With my body I thee 
 worship,'' what meant by it. (M) The blessing ought to be by imposition 
 of hands. (N) Why the married couple to communicate. (O) The 
 visitation of the sick a necessary office. (P) A sound faith how neces- 
 sary. (Q) Charity very necessary to a dying man. (R) So also alms- 
 giving. (S) Absolution how commendable and comfortable. The 
 several kinds of absolution. (T) Extreme unction, why laid aside. 
 (V) Communion of the sick vindicated. Calvin for it. (W) Reservation 
 of the consecrated elements anciently very laudable. (X) The various 
 customs of bearing the corpse to church. Copiata, what. Why hymns 
 sung all along as the corpse was borne. (Y) The resurrection of our 
 bodies ought to be the chief of our meditations upon funeral occasions, 
 (Z) " In sure and certain hope," &c., what meant by it. (AA) Prayer 
 for the dead in the Romish Church implieth not purgatory. The mind 
 of the Breviary opened. Trentals, what. (BB) Communion at burials 
 ancient ; why now laid aside. The original of oblations, doles at fune- 
 rals, and mortuaries. "* 
 
 A The solemnization of matrimony.] In all solemn leagues, 
 and federal pacts, even ethnic theology hath alvrays interested 
 and engaged religion : upon this account, amongst them they 
 were no less solemnly firmed by oaths ^ than by seals aifixed; 
 
 3 Vid Smyrn. et Magnes. Faed. apud yris, rohs ip. yiayvrtffiq, . . . ' Ayaypaipd- 
 
 Seld. Marm. Arundel. [Seld. 0pp., torn. -raaav koI tt\v SfioAoyiav iy irT^Aais 
 
 ii. p. 1 462. 'OpKiCeTcoffav 5e rbv '6pKov rii/ sKdrepoi . . . %vfitppayi(Td(rdwffny Se Toy 
 
 &VU yeypafifj-evoVf oi fiev 4k Mayyriffias d/j.oKoylaS''] 
 
 aTToSetx&^yTes 2fivpyaiovs' ol Se 4^ 'Zy.^p- , 
 
 rf3 
 
436 ANNOTATIONS UPON CHAPTER X. 
 
 CHAP, and were made between one king, and one commonwealth 
 
 '- — and another ; the counterparts were usually deposited in the 
 
 temples of their gods. What contract, what confederacy can 
 be imagined more noble, more sacrosanct, than that between 
 man and wife ? Other leagues are the products of reason of 
 state, self, and earthly interest. That which constitutes this, 
 is a congenial disposition, and harmony of hearts : wherein 
 nature's grand intention of specifical propagation is limited, 292 
 knit, and restrained to one, by an indissoluble tie of love. 
 But what can be said more in honour of it than this ? that 
 though it be not a Sacrament in the most proper sense, it is 
 yet made by the Apostle the relative parallel of that fj,eya 
 fivaTijpiov, " great mystery/' Ephes. v. 32, and superlative 
 Sacrament of Christ's union with His Church. If then this 
 ordinance be a league so supereminent ; if all purposes of 
 high consequence are to be blessed by the word of God and 
 prayer ; how can they answer it at the bar of reason, which 
 did proscribe from matrimony (the paramount of all earthly 
 concernments) divine invocation, and sacerdotal benediction ; 
 without which never was any initiation into that honourable 
 state thought duly performed ? Upon this very account, the 
 place where it was celebrated amongst the Jews was styled 
 heth-hillulah, " the house of praise ;" and amongst the 
 heathen there were irporikeiaL exr)(cu, " prayers preparatory to 
 marriage." The very score it was upon which our Saviour 
 was bidden to the marriage in Cana, if Epiphanius'' deceives 
 us not : TTw? ovK earai Tifiio<; 6 ydfio^, onrore iceicKTfrab 6 ^anrjp 
 7va evKoyqari yd/jLov ; " how honourable is wedlock, when our 
 Saviour was invited to a marriage-feast to bless the married 
 couple ?" And as He did really bless marriage hiA rrp 
 a7roicvT]iTeoo<i, " with a fruitful womb," as the same father con- 
 ceiveth ; so did He all nuptials to come, by honouring with 
 His presence, and shewing His first of miracles in Cana of 
 Galilee at a wedding-feast. This opinion of Epiphanius will be 
 the more passable, if it be considered, that blessing, being 
 one of the choicest ministerial acts, was always dispensed by 
 the chief of ministers, or persons of the most eminent note 
 for sanctity. So Melchisedech, the priest of the most high 
 God, blessed Abraham, Gen. xiv. 19. Upon the same ac- 
 
 •■ Hae;:es. 67. 
 
ANNOTATIONS UPON CHAPTER X. 437 
 
 count the typified Melchisedech, Christ, was desired to bless CHAP. 
 
 little children, Matt. xix. 13, as the famous Grotius'^ sup ' — 
 
 posed. And upon the same account, in the primitive times, 
 the bishop, and, if present, none but he, was to bless the 
 people in public assemblies : who, as he was for that very 
 cause principal in the administration of matrimonial bene- 
 diction, so was he also most concerned in the approbation, 
 irperrec toI<} yafiovcn koX rat? ya/MovfjievaK, fiera <yva)iJ^r)<; tov 
 hncTKoiTov rr]v evwaiv TroielaOai, saith Ignatius*, "it is fit that 
 the married couple betroth themselves with the advice of a 
 bishop." So a virgin in Tertullian is said, petere maritum 
 ah episcopo, " to ask a husband of the bishop." Indeed as 
 the condition of the times then was, it could not in pru- 
 dence be otherwise. The inconveniences of an unequal 
 yoke, or marrying of a Christian with an infidel, were in- 
 numerable ; the society and conversation could not be so 
 mutual between them ; the Christian woman could not keep 
 those correspondences which were of the interest of her reli- 
 gion ; and possibly the secret meetings, which with much 
 ado were then contrived, might thereby be betrayed, or un- 
 happily discovered, to the ruin and destruction of the pro- 
 fessors of Christianity. 
 
 Seeing then no avoidance, the solemnization of this ordi- 
 nance must be granted to have been performed by such a 
 consecration ; it is also next in order to be supposed, that in 
 this consecration set forms were used, considering withal 
 that they were assigned to undergraduate concernments ; 
 and considering that such forms are still extant some, and 
 others are presumable to have been so by collateral implica- 
 tion. Under the law, in the story of Ruth, two forms occur. 
 First, " The Lord grant thee rest in the house of thy hus- 
 band," ch. i. 9, and iii. 1. Secondly, all the people and 
 elders said, " The Lord make the woman that is come into 
 thine house, like Rachel and like Lea, which two did build 
 the house of Israel ; and do thou worthily in Ephrata, and be 
 famous in Bethlehem, and let thy house be like the house of 
 Pharez, (whom Tamar bare unto Judah,) of the seed which 
 the Lord shall give thee of this young woman," ch. iv. 11, 13. 
 The people and elders could not certainly conspire so exactly 
 
 ' Anno(. in loc. <• Epist. ad Polycarp. ; TertuU, de Monogam., cap. xi. 
 
438 ANNOTATIONS UPON CHAPTER X. 
 
 CHAP, in every syllable of this benediction, had it not been a known 
 
 and usual form amongst them. Under the Gospel, in the 293 
 primitive times I mean, told we are that such forms were, 
 though not what they were. In the council of Milevis', 
 decreed it is, ut preces, vel orationes sen misste, qua proba- 
 ta fuerint in concilio, sive prafationes, sive commendationes, 
 sive manuum impositiones, ah omnibus celebrentur ; " that 
 those forms of prayers or masses, be they prefaces, or offices 
 for interments, or of imposition of hands, which have been 
 allowed of by the council, shall be celebrated by all." 
 Where imposition of hands must undoubtedly denote all 
 sacerdotal benediction; whether in ordaining of priests, or in 
 absolving of penitents, or in confirming of persons new bap- 
 tized, or in the solemnization of matrimony, or whatever else 
 was performed, that ceremony applied. 
 
 At the day appointed, ^c] The appointment of the day is b 
 left to the election of the persons to be married, provided it 
 be not from Advent Sunday until eight days after the Epi- 
 phany; from Septuagesima Sunday until eight days after 
 Easter ; from Rogation Sunday until Trinity Sunday : these 
 times being prohibited. By what authority? Not by the 
 Common Prayer, not by the calendar, not by any homily, 
 not by any article, not by any canon of our Church since 
 the Reformation. And therefore if there be any popery, as 
 is pretended by Mr. Prynne, in this restraint, our reformed 
 Church is not to bear the blame. By what law then ? By 
 a canon certainly, and of some general council of this nation; 
 for else all manuals', and Lindwood^, our famous canonist, 
 would not have agreed so punctually in all the days prefixed. 
 True it is this canon is not, to my reading, extant; but 
 before the Reformation it was undoubtedly. And this is 
 the reason why our prohibition exceeds that of the council of 
 Trent**, in the last clause, viz., from Rogation Sunday until 
 
 ' Can. 12. [Cone. Garth, iv. Can. 13. fieri a prima dominica Adventus us- 
 
 Sponsus et sponsa, cum benedicendi que ad octavas Epiphanise exclusive ; 
 
 sunt a sacerdote, a parentibus suis vel et a dominica Ixx. usque ad piimam 
 
 paranymphis offerantur.] dominicam post Pascha inclusive ; et 
 
 ' [Selden, Uxor Hebraica, lib. ii. a prima die Rogationum usque ad sep- 
 
 cap. 30.] timam diem festi pentecostes inclu- 
 
 ^ [Const. Prov. : Quia ex. tit de clan- sive.] 
 destina desponsatione. verb, solenniza- •• [Sessio 2i. de llatrimonio, cap. x. 
 
 tionem. quEB non debet fieri nisi post Ab Adventu Domini nostri Jesu Ckristi 
 
 banna canonice edita, et non potest usque in diem Epiphanias, et a feria 
 
ANNOTATIONS UPON CHAPTER X. 439 
 
 Trinity Sunday, that council being confirmed by Pius IV. chap. 
 
 ftir up into the state of reformation. But were not former '- — 
 
 canons all made null upon our Reformation? No, in the 
 statute 25 Hen. VIII. chap. 19, it is expressly provided, 
 " that such canons as were made before that act, which be 
 not contrariant, nor repugnant to the king's prerogative, the 
 laws, statutes, and customs of the realm, should be still used 
 and executed, as they were before the making of the act'." 
 Now of these canons, this I take it was one ; but whereas it 
 is charged with popery, I confess I apprehend not where 
 that popery is resident. Is it as the restraint relates to 
 times of solemn humiliation? Then the fathers of the 
 council of Laodicea, a council to which popery is post-dated 
 above three hundred years, stands guilty of popery as well 
 as we, for that council interdicted marriages for the whole 
 time of Lent, as hath been shewed before''. Nay more, the 
 Directory itself is guilty of popery too, for this excepts from 
 this ordinance days of public humiliation. Is it as it relates 
 to festivals ? Mr. Prynne indeed saith^, "marriage is a festi- 
 val and joyful thing, and so most seasonable and suitable for 
 festival and joyful times and seasons." But the Directory 
 says nay, and therefore interdicts the celebration of it upon 
 all holy-days of the year, in these words; "And we advise 
 that marriage be not solemnized on the Lord's day;" and 
 the Lord's day is the only festival enjoined by that Direc- 
 tory. The result of all is this, that the assembly of divines 
 are, in Mr. Prynne's judgment, as guilty of popery in these 
 particulars as Dr. Cozens. 
 C Shall come into the body of the church, ^c] The former 
 mode was this ; the couple who were to enter that holy state 
 were placed at the church door, where the priest did both 
 join their hands, and despatch the greatest part of the matri- 
 monial office. There, by the ancient law of this land, the 
 husband, or his parents, were to endow the woman, his 
 intended wife, with the portion of land precontracted for, 
 
 quarta cineruin usque in octavam Pas- I & 2 Philip and Mary, cap. viii., and 
 
 chatis inclusive, antiquas solemnium revived by Eliz., c. i. § 6.] 
 
 nuptiarum prohibitiones diligenter ab ' [See p. 206.] 
 
 omnibus observari Sancta Synodus ' Mr. Cozen's Cozening Devotions, 
 
 praecipit.] [p. 37. London, 1628.] 
 i [This act was repealed by the 
 
440 ANNOTATIONS UPON CHAPTER X. 
 
 CHAP, provided it exceeded not a third of his estate, which was 
 — — — therefore called, dos ad ostium ecclesice, " dower assigned at 
 the church door." And though this usage was laid aside 
 long before the Reformation, yet did the rubric relating to 294 
 it remain long after in some churches of this kingdom; for 
 in the manual after the usage of York"", after these words, 
 " with this ring I wed thee, and with this gold and silver I 
 honour thee, and with this gift I honour thee ;" presently is 
 subjoined, "the priest shall ask the dowry of the woman." 
 But this custom expiring so long ago, our Reformers dis- 
 creetly ordered this whole office to be performed within the 
 church, where the fuller congregation might afford more 
 numerous witnesses of the fact. 
 
 Wilt thou have this woman, ^c] This, with its parallel D 
 place, admits of a two-fold construction. First, it is an en- 
 quiry into the voluntary and unconstrained consent of both 
 parties, for ocraKK ydfWi evvofjLOi; jiverai, dvay/caia earl koI t) 
 a-vvaiP€cn<i rSiv fieXkovrav av^evyOijvai, Kav inre^ovcnoi, Sscn, 
 Kov avTe^ovcTLoi,'^, "whensoever marriage is performed as it 
 ought to be, of necessity the consent of the parties to be 
 joined must be had, be they free, or under the power of 
 others." So Rebecca's mother and brother demanded her 
 consent, Gen. xxiv. 58. Secondly, it is a pattern of the 
 ancient form of espousals, which regularly did antecede the 
 nuptials. After these espousals the woman, in some places, 
 presently cohabited with the man, as did Rebecca, but con- 
 tinued untouched until the marriage day. Sponsalia°, 
 " espousals," they were called ; a spondendo, " from promis- 
 ing ;" 7iam maris fuit veteribus stipulari et spondere sibi 
 uxores futuras, " for it was the manner anciently for men to 
 stipulate and contract a promise of the wives they were to 
 marry." So also the canonists; ^ /j,mjcrTeia, iirayyeXia twv 
 fieWovToyv yd/Mov, "espousals are the promises of future 
 marriages." And though these espousals were but promises, 
 being made in the future tense, " I will take," yet did they 
 anciently so far obUge, as neither part could, the consent of 
 
 ■" [Selden, Uxor Heb., lib. ii. c.27.] " Digest, torn. i. lib. 23. tit. i. de 
 
 ■" Balsam, in Basil, ad Ampliiloch. Sponsal., lib. ii. 
 [Can. 22.] p Balsam, in Synod. 6. [Can. 97.] 
 
ANNOTATIONS UPON CHAPTER X. 441 
 
 the other obligee not first obtained, recede from that promise chap. 
 without the undergoing a severe penalty. '■ — 
 
 E fVho ffiveth this woman, ^c] This custom of giving the 
 woman to the man hath been universal, always done by the 
 father, or, in want of him, by the next of kin, or some other 
 friend who representeth the father's person. Whence is that 
 constant form of speech, so frequent in Holy Scripture, of 
 parents giving their daughters in marriage. So Hermionei 
 answered Orestes, vvfji^evfj,dTa}v fiev tmv i/jbwv Trarrjp i/j,o<; 
 Mepi/Mvav e^ei, kovk i/iov Kplveiv rahe, " of my nuptials my 
 father hath the sole governance, of such things I take no 
 cognizance." So St. Paul is very express ; " He that giveth 
 his daughter in marriage doth well," 1 Cor. vii. 38. This 
 was done upon three considerations especially; first, as a 
 recognition of parental authority in their disposal. Secondly, 
 as a submission of that weaker sex to the direction and 
 guidance of the stronger. Lastly, as an argument of maiden 
 modesty, for, non est virginalis pudoris eligere maritum", " it 
 sorteth not with the bashfulness of a virgin to choose her 
 husband." 
 
 F TTie minister receiving the woman, 8fC.] The admirable both 
 wisdom and piety of our Church ! What I said but now of 
 the fathers giving the woman to the man, dictum nollem, " I 
 must now recant ;" to speak properly, the woman, according 
 to this rule of our Church, is not given by man to man, but 
 by man to God, that is, to His minister, who is deputed by 
 Him to receive her ; and by the same minister God bestow- 
 eth her upon the man ; so that to the demand, " Who giveth 
 this woman to be married to this man?" the answer is ready, 
 " God." The same God who gave Eve to Adam in paradise ; 
 He who was the first vvfKpar/wjb'^, who led the fijst bride, 
 doth by this order of our Church lead all who are conform- 
 able to it, yea, who will conform to the primitive institution. 
 And as is the practice, so is the reason the same, viz., to 
 instruct us to a sursum corda, to lift up our both hearts and 
 eyes thither, "whence every good and perfect gift proceed- 
 eth," especially this noble donative, " a good wife," which, 
 Solomon saith, " is from the Lord." 
 
 ^ Eiiripid. in Androm, ^ Ambrose de Abrahamo, lib. i. u. 9. 
 
443 ANNOTATIONS UPON CHAPTER X. 
 
 CHAP. By the right hand.'] The right hand, saith Servius^, was^^s 
 
 '■ — dedicated by Numa Pompilius to faith ; en dextra fidesque^, 
 
 "here is my right hand, and with that my faith;" so the 
 poet: the orator alike"; dextree fidei testes esse solebant; 
 " right hands were wont to be the great evidences of fidehty." 
 
 The man shall give unto the woman a ring.] The giving of h 
 the ring may seem here to be misplaced, for anciently it did 
 rather belong to the contract than to the perficient and 
 ultimate act of marriage ; for the old mode of espousals, as 
 of all other contracts, was by subarrhation, or giving of 
 earnest betwixt the parties contracting, by which considera- 
 tion and assumpsit, each party was obliged to all the particu- 
 lars of the bargain ; this arrha, or pledge, in spousal leagues, 
 was from the man to the woman a ring. This is evident by 
 what is cited out of Hostiensis''; annulo suo subarravit me 
 dominus meus ; "my husband, when he espoused me, be- 
 trothed himself to me by this ring." Conformably Tertul- 
 han^; aurum nullum norat prater unico digito, quern, sponsus 
 oppignorasset pronubo annulo ; " in those days no woman was 
 acquainted with more gold than what she wore upon one 
 finger in a ring, wherewith her husband plighted his troth to 
 her when he espoused her." Now though according to the 
 ancient manner the ring were more proper at the espousals, 
 yet considering that the espousals and marriages are united 
 in the office of our Church, and made as one continued act, 
 the ring is pertinently enough disposed here. 
 
 But here incidentally two questions encounter me, neither 
 of which I may decline. First, why is not the subarrhation, 
 the giving of earnest, reciprocal and mutual? Why doth 
 not the woman give somewhat to the man by way of dvri- 
 Soa-i^ and exchange, as he the ring to her ? To which 
 Mr. Selden^ lends me this answer: that this is a relic of 
 that very ancient custom whereby the man was wont to buy 
 the woman, laying down as the price of her a certain piece 
 of money, which piece of money might be supplied by any 
 other thing equivalent to it ; and therefore when the use of 
 the ring was introduced, solemn enquiry was made whether 
 
 s Not. in Virg. Mn. iii. 607. Matrim. § quot sunt species. 
 
 ' Virgil, ^n. iv. 597. y ApologeL, c. 6. 
 
 " Cic. Pliilip. xi. ' Uxor. Hebr., lib. ii. c. 14. 
 
 • Hostiens. in sum. de Spons. et 
 
ANNOTATIONS UPON CHAPTER X. 443 
 
 or not it did answer the value of that money, without which CHAP, 
 the marriage proceeded not. Though this answer may seem — ^^ — 
 to some very retrograde and far fetched, yet may it pass for 
 default of a better. Secondly, it is enquired, why a ring 
 rather than any other thing is given in marriage? The 
 general account which ritualists render us, is to signify the 
 continuity of affection, and that true love hath no termina- 
 tion : but Clemens Alexandrinus" assigneth another reason far 
 more probable ; eh to dTroatjfjuaivecrdai to, oUol (f>vXaKfj<; a^ia, 
 SiA rrjv i-TTifiekiav tj}? olKovpia<i ; " to seal up within doors 
 such things as being more precious required strict custody, 
 the woman having the chief charge of household affairs." 
 Whereby it not only appeareth that anciently these rings 
 were, as well as others, formed with impressions, but that 
 they served as instead of keys ; which probably might be the 
 reason why Solon* enacted by law, SaKTvXwyXv^q) [juri i^elvai 
 (T^payiSa <j>vXdTTeiv tov irpaOevro'; BaKTvXiov, " that an en- 
 graver should not keep by him the impression of any seal- 
 ring he soldj" because, I conceive, else he might cut another 
 by it, to the prejudice of the first buyer. 
 I Laying the same upon the book.'] The judgment of learned 
 Bucer'^ is much in favour of this order : admodum commodus 
 hie ritus esse videtur, quod annulus, et ccetera dona, quibus 
 sponsus sponsam ornare vult, prius in librum sacrorum depo- 
 nuntur, et a ministro sponso rursus traduntur tribuenda ab eo 
 spons<B ; significans, oportere nos nostra omnia priusquam illis 
 utamur offerre Deo, cujus sunt, et consecrare, et ilia tanquam 
 ex ipsius manu accipere ad illius gloriam usurpanda : " this is 
 a very becoming rite, that the ring and other gifts" (for his 
 censure was upon the first liturgy) " wherewith the husband 
 intends to adorn his bride, are first laid upon the book, then 
 delivered back by the minister to the man, to be bestowed 
 296 upon the woman, intimating that it is our duty to offer up 
 all is ours to God, as to the true proprietary, before we use 
 them ourselves, and to receive them as from His hand, to be 
 employed towards His glory." 
 K Shall put it upon the fourth finger of the woman's left hand.'] 
 Why election is made of this hand, the left, and of this finger 
 of that hand, the fourth, rather than any other, the rubric of 
 
 I lib. iii. cap. 11. ^ Laert. in vit. Solon. ' Censnr., p. 488. 
 
444! ANNOTATIONS UPON CHAPTEE X. 
 
 CHAP, the sponsal order in the Romish Church (and ritualists from 
 
 X. 
 
 - thence) assigneth this reason, quia in illo digito est qumdam 
 vena procedens usque ad cor, " because from that finger there 
 is a vein M'hich leadeth to the heart." But seeing that Church 
 hath not yet pretended to an infallibihty in anatomy, as well 
 as in faith, we may be the bolder to question the truth of 
 this assertion, and the rather, because the learned and most 
 ingenious enquirer into vulgar errors'' hath evidently demon- 
 strated the vanity of this fiction, and that in truth no one 
 finger hath any vein differing, in either number or origina- 
 tion, from another. And that Macrobius's ^ opinion is most 
 probable, viz., that it was disposed there upon principle of 
 frugal itj', the better to preserve it from attrition or wearing; 
 to which I may add, to secure it also from slipping ofi', being 
 guarded on every side with others. 
 
 IVith my body I thee worship.] A great question it is what L 
 may be the true import of these words, and what expedient 
 will be found to free them from the terrible idolatry imputed 
 to them by people who worship nothing more than the idols 
 of their own imaginations. The best way to interpret them, 
 in my slender judgment, is to consider that the languages 
 and phrases of elder times differed from this of ours so vastly, 
 as innumerable words have quite lost their native and pri- 
 mary significations, and require new dictionaries, or new 
 intellectuals, to understand them. In certain prayers at the 
 end of King Henry the Eighth's Primer, (from whence those 
 at the end of our psalter are extracted,) amongst other very 
 odd expressions, take this for one, "my five wits" (i. e. senses) 
 "have I foully mis-spent'." How innocent was in those days 
 the word knave ; which later times have animated with a 
 mind so various from the former, as to apply it now to such 
 as the early translation of the Bible hath done would look 
 like an odious blasphemy. Thousands of instances might 
 be produced, as, the Ballad of BalladsS, for the Canticles; 
 
 '' [Sir Thomas Brown. Enquiries, misused and spent, in heryng, seying, 
 
 book iv. chap. 4.] smellyng, tasting and also felyng, 
 
 ' [Satumal., lib. vii. Electus ipsa whych thou hast geuen me to use unto 
 
 Iseva manu digitus minimo proximus, thi honour and glorye, and also to the 
 
 quasi aptior caateris, cui commendare- edification and profyte of my neigh- 
 
 tur annuli pretiositas : qui ab utroque boure. General confession of sinnes 
 
 clauditur et minus officii gerit.] unto God. Ed. 1546.] 
 
 ' [My fyue wyttes have I foulye e [The Ballet of Balettes of Salo- 
 
ANNOTATIONS UPON CHAPTER X. 445 
 
 'tliey have thrils and stink not," &c., would the emolument CHAP. 
 
 pay the freight. The inference from all this is, that seeing — 
 words are not now in the mind they were, this of "worship" 
 must not be bound to abide what sense our curious and 
 subtile ones shall award it ; if therefore, as we use it now, it 
 denoteth an address of special honour, either divine or civil, 
 to that wherein we acknowledge an excellency above us, it 
 doth not therefore follow that the first contrivers of this form 
 so meant it. I rather think they aimed at nothing, either more 
 or less, but that of the Apostle's, 1 Cor. vii. 4, " the husband 
 had not power over his own body, but the wife ;" which is as 
 much as to say, that he resigneth up all the power and juris- 
 diction he hath over his own body to his wife, so as it shall 
 be entirely at her devotion ; and this I conceive is evident 
 by the syntax and frame of this grant, or deed of gift, whose 
 design being to impart and communicate to the wife those 
 great proprieties of his person and estate, (all that social 
 league can decently desire,) the investiture is made in such 
 formal words as may best specify and denote what he intends 
 to pass : to this end, when he saith, with his body he doth 
 her worship, that is, bow to her, he thereby signifieth the 
 submitting and yielding of it up to her alone dispose : and 
 when he saith he doth endow her with all his worldly 
 goods, he thereby instateth her in an usufructuary right in 
 his worldly fortune, that is, such a right as (the man indem- 
 nified) provideth her of alimony, and all accommodations 
 suitable to her degree. As for the words "this gold and 
 silver I give thee," in all likelihood they were left out be- 
 cause some men had none to give''. Which omission not- 
 297 withstanding, the ancient custom is almost generally ob- 
 served in the northern parts of this kingdom to this day. 
 M And the minister shall add this blessing.] This blessing 
 should regularly be pronounced, the rite of imposition of 
 hands applied, so was the ancient mode. Clemens Alexan- 
 drinus, reproving such women as wore false hair, demands, 
 Tivo 6 TTp6(TJ3vTepoi i'mriO'qai, %6t/3a ; Tuva evXoyijcrei, ; ov ttjv 
 yvvaiKa rrjv KeKoafxrifievriv dWa ra? aXKoTpia<; rpl')^a<i^; "upon 
 
 mon, called in Latyne Canticum Canti- '■ [Bp. Cosin's Notes on the Com. 
 
 corum: Holy Bible, by Thomas Mat- Piayer.] 
 
 thewe, 1537.] ' Pajdagog., lib. iii. 
 
 X. 
 
-tiC ANNOTATIONS UPON CHAPTER X. 
 
 CHAP, whom shall the presbyter in that case lay his hands ? Whom 
 — -~ — shall he bless ? not the woman in the peruke, but another's 
 head of hair." 
 
 Miist receive the Communion.] And reason good, if theN 
 solemnity be, as it ought to be, a love-feast. Such was the 
 primitive custom, appeareth by Tertullian'', unde mfficiam ad 
 enarrandam felicitatem ejus matrimonii, quod conciliat Eccle- 
 sia, et confirmat oblatio ? " how shall I be able to declare the 
 happiness of that marriage, whose knot the Church doth tie, 
 and the blessed Eucharist doth confirm?" Whence the 
 order of marriage benediction, whereof the Communion bare 
 its part, is called in Novella Leonis 112, avvapiuxniio] 
 reXer^', "the connubial initiation." In order to this Com- 
 munion I conceive it is that the office is restrained to the 
 forenoon, which in ancient times was performed in the even- 
 ing, for which servdce, lights and torches were part of the 
 solemnity, as learned Grotius" hath noted. Confess I do, 
 that between the customary excess of riot and licentious dis- 
 soluteness, fi-equently attending nuptial solemnities, and 
 this most dreadful mystery, there seems to be impar congres- 
 sus, " a misbecoming greeting," that they are of very dif- 
 ferent complexions, and suit not well together. Yet why 
 should the Church in her most solemn and decent establish- 
 ment, give place to, or be justled out by accessary abuses ? 
 Why not rather the abuses themselves reformed, so far as 
 they stand separate from the rules of sobriety and religion ? 
 Such I am certain was the discipline of the ancient fathers. 
 Ov Set 'XpuTTUivoii^ ek ydfiovf aTrep^ofievovi ^aXKl^eiv rj 
 opxelcOai, dXKa cre/tti'w? henrvelv, fj dpurrav, ft)? irpen-ei 'xpir- 
 a-riavoX^" : " it is not fit that Christians at weddings should 
 use balls and dancing, but to dine or sup temperately as be- 
 cometh Christians." 
 
 The order for the visitation of the sick.'] The methods and o 
 essentials of this order are derived from St. James, who 
 directeth that, in case of sickness, the presbyters should be 
 sent for : the intention of our Church is that they should 
 come, both sent for, and unsent for, and so was Polycarpus's" 
 
 '' TerhiU. ad Uxor., lib. ii. cap. 9. " Concil. Laodic, can. 53. 
 
 ' Apud Casaub., p. 5.51. ° Epist. ad Philip. 
 
 "' In Matt XXV. 
 
ANNOTATIONS UPON CHAPTER X. 447 
 
 order, ol -irpecr^vTepoi iTrieyKevTO/ievoi Travrav aOeveh, "let CHAP 
 
 A. 
 
 the presbyters visit all such persons." A duty of all most 
 necessary at that time, when both body and soul cry aloud for 
 help, and present help too, or both must perish everlastingly. 
 The minister must help to ransack all the sluts' corners of his 
 patient's soul, to search narrowly into all his sins, which, un- 
 repented of, defile and pollute that consecrated temple of the 
 Holy Ghost ; help him he must by making spiritual applica- 
 tion of exhortation, reproof, consolation, congruous with, and 
 suitable to, his particular necessities : and no time fitter for 
 those applications than this, when the carnal lusts, and un- 
 ruly passions, languishing with the body, they have all ad- 
 vantages for operation upon the soul. 
 
 P Then the minister shall rehearse the articles of his faith.] It 
 is an excellent saying of St. Augustine?, male vivitur, si de 
 Deo non bene creditnr ; " we live ill " (yea and die so too) " if 
 of God we believe amiss." Against male-fidians, as well as 
 against nulli-fidians, and soli-fidians, heaven's gates are cer- 
 tainly kept close barred. A most sad speculation it is to cast 
 a reflex upon many myriads of men, in their exterior morals 
 very splendid, which pass away into eternity, and miscarry 
 for default of a true belief in the main fundamentals of their 
 salvation. 
 
 Q Whetfier he be in charity.] There is not any duty more 
 298 enforced in the Gospel than that of brotherly reconciliation ; 
 Christ's aphorism enforceth it : " If you forgive not men 
 their trespasses, no more will your heavenly Father forgive 
 you your trespasses." Where mercy and forgiveness are made 
 the condition annexed to God's pardoning our sins. Again, 
 Christ, whose followers we must be. His practice enforceth it : 
 " Father, forgive them," Luke xxiii. 34. So He to His very 
 persecutors, and so Stephen, " Lord, lay not this sin to their 
 charge," Acts vii. 60 ; what were His last and dying words 
 should properly be ours. Lastly, the parable of that servus 
 nequam, that unjust and implacable servant, enforceth it ; 
 his doom it was, and will certainly be ours, to be delivered to 
 the tormentors, the devil and his angels, unless we totally 
 and cordially forgive all that have wronged us. 
 
 R The minister may not forget, ^c.J Charity stands upon 
 
 P [De Civitate Dei, lib. v. cap. 10.] 
 
'l'i'8 ANNOTATIONS UPON CHAPTER X. 
 
 CHAP, two legs, forgiving, and giving: the Church having endea- 
 —^ — voured by her minister to raise the first part of this grace in 
 the sick persons, comes now to the second, " shewing mercy 
 and compassion to the poor." This is called doing good, and 
 they in whom this grace hath abounded, are said to be " rich 
 in good works," 1 Tim. vi. 18. And the better to excite 
 worldlings to it, it is called, " laying up in store." If then 
 our deeds of chai'ity to the poor, are our good works, and 
 good works are our only moveables, which shall follow us to 
 another world, no time more seasonable for them than sick- 
 ness, when we are packing up to be gone. 
 
 Confession and absolution.] Here the Church approveth of, s 
 though she doth not command, auricular confession. Many 
 times poor souls lie labouring under the pangs of a horrid 
 reflex upon the number or greatness of their sins, and the 
 dreadful wrath of God deservedly expected for them. In this 
 case, no remedy comparable to an humble and sincere con- 
 fession at large, common to all, and sometimes restrained to 
 some one particular predominant sin, of whose pressure he 
 finds the greatest weight : upon which confession, mixed with 
 a vehement and earnest plying the throne of God for mercy, 
 it becomes the minister instantly to interpose, to lay before 
 him the inexhaustible treasure of God's infinite mercies, to 
 assure him of his interest therein, and, upon the hypothesis of 
 his contrition to be serious and unfeigned, to give him abso- 
 lution. Not that at the moment of such absolution, and not 
 before, the sinner's pardon is sealed in heaven, which is done 
 at the very first minute of his repentance, if to the great 
 critic of hearts, as He calls Himself, the all-seeing God, it 
 appeareth cordial : but that that pardon be evidenced to 
 him, and manifested by unspeakable comforts, usually flowing 
 into a disconsolate soul upon the pronouncing of such abso- 
 lution, God thereby countenancing and giving reputation 
 both to His word and ministry. But there being two abso- 
 lutions mentioned in the former offices, one at morning 
 prayer, and the other in the Communion service, it may be 
 demanded, why only this is in the first person, " I absolve 
 thee ?" ■ The answer is, there are three opinions concerning 
 absolution. The first, entertained by a few, conceive it op- 
 tative, precarious, or by petition only, as praying for the 
 
ANNOTATIONS UPON CHAPTER X. 449 
 
 pardon of the sins of the penitent. The second think it chap. 
 
 declaratory only, that is, pronouncing the penitent absolved, '■ — 
 
 by applying God's promises to the signs of his contrition. 
 Lastly, some contend that it is authoritative, as deriving 
 power and commission from God, not to declare the party 
 absolved, but for the priest to do it in words denoting the 
 first person. All these three opinions our Church seemeth 
 in part to favour ; the first under these words, " Almighty 
 God have mercy on you, pardon, and deliver you," &c. (Ab- 
 solution for the Communion.) The second, under these 
 words, " Hath given charge and command to His ministers, 
 to declare and pronounce to His people, being penitent, the 
 absolution and remission of their sins." The last by these 
 words, " I absolve thee." Which authoritative absolution is 
 299 rather proper here, because, where the priest absolves in his 
 own person, his absolution is not fitly applicable to any, but 
 such as have given him evident tokens of hearty sorrow for 
 their sins, such as divine chastisement usually causeth : ex- 
 tendible it is not to whole congregations (as in the former 
 instances) where the confession is too general to be conceived 
 in all real : and a confession at large can at most pretend but 
 to an absolution at large, effectual only to such as truly and 
 sincerely repent. 
 T If the sick person desire to be anointed.'] Constat hunt ritum 
 nee vetustum esse, nee ullo prmcepto Dei, vel laudato sancto- 
 rum exemplo commendatum, saith Buceri : "it is clear this 
 rite is neither ancient, nor commended to the Church's 
 practice by any, either precept of God, or example of the 
 primitive fathers." Most true, confessed it is, as to matter 
 of fact Apostolical, those holy men rjXei^ov ekaUo -iroXKoii^ 
 appojGTovi, "anointed many infirm persons," Mark vi. 13. 
 So also, as to matter of precept, that St. James appointed the 
 elders " to anoint the sick person," but both the one and the 
 other was in order to a miraculous operation in the cure of 
 the diseased, and therefore not practicable in these times, 
 which pretend to no such gifts. Nor was it interpreted then 
 to be a rite so necessary, but that the miracle of healing 
 could proceed otherways, and without it, as may be instanced 
 in several cures mentioned in the Acts. And for times suc- 
 
 ' Censur., p. 489. 
 
 L'ESTRANGE. /-■ /I. 
 
X. 
 
 450 ANNOTATIONS UPON CHAPTER X. 
 
 CPIAP. ceeding the Apostles, no one example occurreth in any genu- 
 ine father of any so cured, but only of Severus the emperor, 
 by Proculus the toparch, related by Tertullian'. And were 
 that command of St. James obligatory to succeeding ages, 
 yet can it no ways authorize the unction of the Church of 
 Rome, which is designed for other ends, viz., to be a viaticum 
 in the moment of expiration. 
 
 The communion of the sick.} The administration of thisv 
 Sacrament to Christians, in extremis, and their fatal farewell, 
 was reputed by the primitive fathers so necessary a dispensa- 
 tion, as they indulged it even to such as were excommimi- 
 cated by the censures of the Church, and were not, no, not 
 in case they recovered, admitted to communicate until their 
 full time was elapsed. So the first council of Nice decreed'; 
 irepi tS)v i^oSevovToov, 6 TraKaib<; kuI KavoviK6<; v6fio<; ^vXa'xd'q- 
 crerat, mare et tk i^oSevoi, TeXemaiov koX avayKaiOTarov 
 e<f)oSiov fjLT) airoerrepelaQai : " concerning lapsed persons and 
 penitents passing out of the world, let the ancient and 
 canonical rule be observed, that if any be in that extremity, 
 let him by no means be deprived of his last most necessary 
 naticum and provision for a better world." As to this ofl&ce 
 of our Church, scripta est ad divinarum Scripturarum regulam 
 quam convenientissime, saith Bucer*, "it is framed most 
 agreeable to the rule of holy Scripture." The Argentine or 
 Strasburgh exiles had in their liturgy an office entitled, De 
 Eucharistia ministranda cegrotis, "Of administering the Eu- 
 charist to sick persons." Yea, Calvin" himself pleads much 
 for it : cur coenam tegrotis non arbitror negandam esse multos 
 et graves cansa me impellunt : "many and weighty causes 
 move me to think the Communion should not be denied to 
 sick persons." True it is he tells Olivian, scis in hoc Eccle- 
 sia alium esse morem, " our usage here, at Geneva, is other- 
 wise ;" but then adds withal^, fero, quia non est utile conten- 
 dere, " I endure it because I know not how to help it." So 
 
 ' Ad Scapulam. [Et quanti honesti aliquando curaTerat, requisivit, et in 
 
 viri aut a daemoniis aut a valetudinibus palatio suo habuit usque ad mortem 
 
 remediati sunt Ipse etiam Severus, ejus.] 
 
 pater Antonini, Christianonim memor ' Can. 13. 
 
 fuit. Nam et Proculum Christianum, ' Censur., p. ISa. 
 
 qui Torpacion cognominabatur, Euho- " Epist ecclxi. p. 329. 
 
 dese procuratorem, qui eum per oleum ' Epist. ccclxiii. p. 331. 
 
ANNOTATIONS UPON CHAPTER X. 151 
 
 that Geneva herself, by Calvin's confession, was not so well chap. 
 ordered in all things as he wished. — 
 
 w Then shall the priest reserve.] Though circumstances of 
 time, place, persons, and the like, add no real grandeur to 
 the things themselves to which they relate, yet considering 
 the potent influence they have in operating upon human 
 affections, they have so much weight as the things them- 
 selves, for a great part of the honour and respect is deferred 
 to them, stand obliged to the rites wherewith they are cere- 
 moniated: whence it is, that in all religious transactions, 
 they make the deepest impressions upon our souls, which are 
 invested with greatest solemnity. Upon this account the pri- 
 soomitive fathers, though passionately indulgent towards, and 
 tender of their sick brethren, in granting them their spiritual 
 viaticum; yet always took a care that the elements should 
 be consecrated in the church"- And, indeed, if consecration 
 be of any import, if with God it prevaileth any thing effec- 
 tual towards the making those elements the body and blood 
 of Christ, if in us it createth any greater reverence to those 
 dreadful mysteries, then certainly that consecration must 
 needs excel all others which is made in the full congregation, 
 OTTov "KUTepSiv ifKfjOo'i ToaovTov, OTTOV /3or} TTjOo? TOP Oeov OflO- 
 6v//,aSbv dvairkinreTai^ , "where there is such a concourse of 
 reverend saints, plying the throne of grace so ardently, and 
 so unanimously for a blessing upon those elements." This 
 rubric therefore being so consonant to antiquity, and passing 
 the censure of Bucer without the least reproof, had a fair 
 plea for its continuation, had not the Eucharist so reserved 
 been abused by superstitious carrying it about in solemn 
 procession; and the habitual adoration frequented in the 
 Romish practice, moved our reformers to expunge it. This 
 notwithstanding, I observe in a Latin translation of our 
 liturgy, anno 2 Elizabeth, this rubric exactly set down ac- 
 cording to the first liturgy of Edw. VI., enjoining the 
 minister to reserve tantum quantum sufficit agroto, " sufficient 
 for the sick person." The wonder is not great, if considera- 
 tion be had of the primary relatives of that translation. This 
 is clearly exhibited in the proclamation prefixed to it, (for it 
 was set forth by supreme authority ;) constituimus per prasen- 
 
 » [See this disputed, Bingham's Antiq., b.xv. c. i. s. 10.] f Clirysost. 
 
452 
 
 ANNOTATIONS UPON CHAPTER X. 
 
 CHAP, tes, licitum esse et permissum nostra authoritate et privilegii) 
 ^ — regali, tarn decano et sodalitio Ecclesim Christi, in Academia 
 nostra Oxonhe, quam prcesidibus, custodibus, rectoribm, magis- 
 tris et sodalitatibus omnium et singulorum collegiorum Canta- 
 briguB, Oxonia, Wintonice et Etonice, hoc modoprecandi Latine 
 uti publice in -ecclesiis et sacellis suis : " we ordain by these 
 presents, that it shall be lawful, and permitted by our autho- 
 rity and princely privilege, as well for the dean and chapter 
 of Christ Church, in our university of Oxford, as for the 
 presidents, wardens, governors, master and fellows of all and 
 singular the colleges of Cambridge, Oxford, Winchester, and 
 Eton, to use this form of Latin prayers publicly in then- 
 churches and chapels." Whereby it is most evident the 
 translation was made peculiarly for the service of the univer- 
 sities, and two colleges of Winchester and Eton. And this 
 is the reason that the matrimonial office, as also the other 
 two of baptism, and churching of women resulting from it, 
 are totally omitted in that translation, the state of matri- 
 mony being inconsistent with the fundamental statutes of 
 those societies. Now this translation being framed particu- 
 larly for those learned societies, they might be the better 
 trusted with the elements reserved, upon a rational pre- 
 sumption that the greater light they enjoyed, the less prone 
 and disposed would they be to en'or and superstition. 
 
 7%e priest meeting the corpse.'\ The rites of funeral ex- X 
 portation appear in antiquity so various as it is not easy by 
 literal interpretation to determine of them that they are not 
 contradictory. By the fourth council of Carthage^ it was 
 decreed, ut mortuos ecclesice pcenitentes efferant et sepeliant, 
 " that the penitents which were under excommunication 
 should carry the bodies of Christians to the burial." Where 
 Epiphanius^ Hved, others were peculiarly designed for this 
 office, these were called Ko-mArai, oi to, awfiara TrepurreKKov- 
 re? t5)v Koifitofievcov, " whose care was conversant about the 
 disposal of dead bodies." Whether voluntary charity in- 
 clined these copiates to this office, or whether they were hire- 
 lings and mercenary, I cannot determine j the labour they 
 underwent maketh me suspect them servile, and of the lowest 
 row. On the contrary, Nazianzen'', speaking of St. Basil's 
 luneral, saith, irpoeKOfii^ero 6 ayioi yepalv a/vlmv ir\!rovfiev(Ki 
 ^ Can. 81. - - 
 
ANNOTATIONS UPON CHAPTER X. 453 
 
 i. e. "his body was taken up and carried by the saints." chap, 
 
 Which saints may very well be esteemed the eminentest of- 
 ChristianSj especially when this St. Gregory's scholar, St.Je^ 
 301 romCj tells us that his famous Paula was translata episcopo- 
 rum manibus, el cervicem feretro subjicientibus", " carried by 
 the bishops supporting the bier with their hands and should- 
 ers." Whereby the oifice was not it seems so servile, nor of 
 such disparagement as the first authorities would pretend to 
 render it. To bring these ends nearer together, and yet not 
 to depreciate and undervalue the credit of the witnesses, I 
 conceive the best way is to yield up all for true, and that the 
 bishops and eminent persons did assume this ofB.ce only at 
 the first egress from the house, and also at the last ingress 
 into the church ; and that the great toU and drudgery be- 
 tween both was undergone by penitents, as part of their 
 canonical penance, or by the copiatce, who therefore gained 
 the name of labourers, because they contracted a lassitude 
 by bearing the corpse to church. But by these, all, or which 
 you will, the corpse went vfMvoi<; i^ v/ivav •jrapaire/jLTro/ievo^^, 
 " in state with psalmodies one after another." Tl o" vfivoi ; 
 ov')^l Tov 6eov Bo^d^ofiev, Kol ev^apiarov/iev ort 'konrov iffre- 
 (pdvwae tov direkdovra ; " what's the matter, what means this 
 singing of psalms?" expostulateth St. Chrysostom^, and 
 then makes answer, " do we not praise and glorify God, be- 
 cause, at length. He hath given the deceased a crown of 
 glory?" The body being in this solemn pomp brought to 
 the church, was placed in media ecclesia^, "in the midst of 
 the church ;" over which, before interment, there was usually 
 made, in praise of the dead, a funeral oration, and sometimes 
 more than one. For as I said before of sermons upon other 
 occasions, so at funeral solemnities, orations were performed 
 by many, the first, at the end of his harangue or speech, 
 usually raising up another. So St. Basil in his upon St.Bar- 
 laam ; rt TraiBiKOK iXuTTW rov dpicrrea ■\lreWLcr/Maai ; toI'S fieya- 
 'S.orrpeTrea'Tepai,^ tov el<; avTov vjxvov Trapw^copijaco/xev j\d>TTai^, 
 
 <^ Epitaph. Paulae. [Exhino non ferrent, alii choros psallentium duce- 
 ululatus, non planctus ut inter ssculi rent, in media Ecclesia speluncas sal- 
 homines fieri solet, sed psalmorum vatoris est posita.] 
 Unguis diversis examina concrepabant. '' Nazianz. in laud. Csesarii. 
 Translataque episcoporum manibus et ^ In Hebr. Horn. iv. 
 cervicem feretro subjicientibus, quum ' Hierom. Epitaph. Pauls, 
 alii pontifices lampadas cereosque pree- 
 
 X. 
 
454 ANNOTATIONS UPON CHAPTER %. 
 
 CHAP. Ta<; fJL6yaXoibo)VOTepa<; T&v Bi,SaaKd\a)V eTT avrS KaXeaafiev craX- 
 — — — iriryya<s. avdarrjTe jioi vvv, &c. : " but why do I, by my childish 
 stammering, disparage this triumphant martyr ? Let me give 
 way for more eloquent tongues to resound his praise; let 
 me call up the louder trumpets of more famous doctors to 
 set him forth. Arise, then, I say," &c. And so Nazianzen^ 
 bespeaketh St. Basil, being present at his father's funeral, 
 cTTa^e? Tr)v arjv (f>a>v^v, " strike up with thine own voice." 
 
 / am the Resurrection.] Our solemn attending on theY 
 hearse of a deceased friend, the embalming of him with a 
 funeral oration, the care to see him decently inhumed, and 
 all other dues of exterior honour we pay to that noble clod, 
 are but those civiUties which ethnic philosophy hath dictated 
 to her disciples. God certainly expects more from Chris- 
 tianity, than from infidelity; He expecteth from Christians 
 1 Thess. 4. conformity to His own precepts, whereof this is one, Xva 
 /JUT] \DTrfja-6e, Ka6S)<; koI oi Xonroi. Not iva jxrj \v7rfjcr0e, 
 " that ye be not sorrowful at all, at the loss of your 
 friends ;" not so, the tears our blessed Saviour shed at the 
 death of Lazarus, legitimate and warrant ours ; but we must 
 not be sorrowful, Ka£a>^ ol Xoittoi, " as others are," some 
 Jews, as the Sadducees and all heathens : how that ? ol /mj 
 e'xpvre'i eXiriha, " that are without hope." They give all for 
 lost ; if some few dreamed of I . know not what Elysian fields 
 for the soul, yet generally concerning the body they were of 
 opinion with, the tragedian, post mortem nihil est^ ; after 
 death, nulla retrorsum, " no hope that ever the body should 
 recover life," and be re-united with the soul. So that upon 
 such occasions hope is our Christian duty ; our duty, I say, 
 not our compliment, not what we may do, or leave undone, 
 but what we must do. Now the proper object of this hope 
 is the resurrection of the body, which foUoweth in the next 
 verse, "them which sleep in Jesus, will God bring with Him." 
 So then here is cause of great comfort as to the state of oxir 
 departed friend : what though for the present, and an in- 
 considerable moment, his flesh shall rot and waste to dust, 
 yet shall it rise again, and be restored to a state of glory ; 
 and as this meditation is of singular consolation in respect 
 of the dead, so is it no less applied to the living. That 
 
 5 In funerc Patris. t Seneca. 
 
ANNOTATIONS UPON CHAPTER X. 455 
 
 302 spectacle of mortality presented to the eyes of the beholders, chap. 
 
 is lecture enough to assure them of their like change; '■ — 
 
 and what must they do in the interim ? The Apostle bids 
 them hope ; for what ? for temporal benefits and accommo- 
 dations ? for things of this life? No. "If in this life iCor.i5.i3. 
 only we have hope in Christ, we are of all men most miser- 
 able." Of the resurrection of their flesh unto glory and 
 eternal hfe ? This undoubtedly. So then funeral solemni- 
 ties ought to excite in us hope, that is, a certain expectation 
 of the general resurrection. Nor will closet soliloquies, and 
 private contemplation of that day, serve our turns ; it is a 
 sociable duty, for so the Apostle makes it, " Comfort your- 1 Thess. i. 
 selves one another with these words." What words ? With ^*' 
 discourses concerning the resurrection. (The premised con- 
 text certainly implieth as much) as if he should say, that 
 they who are laid into the earth, and nothing said at their 
 interment, declaring the mystery of the resurrection, let 
 their bodies be never so decently treated, human they may. 
 Christian burial they cannot have. From all this which hath 
 been said, the excellency of our Church her burial office, 
 and the true conformity it beareth to canonical Scripture, will 
 evidently appear. Of the whole service three parts of four 
 are nothing else but pure canonical Scripture, the choicest 
 parcels thereof being collected thence to declare the doctrine 
 of the resurrection, agreeable to the primitive practice : ol 
 \eiTovpyol Ta9 eV rot? 6eioi<i Xojioi^ efi<pepofieva<; ai^evSet? 
 eVayiyeXia? Trepl t^? lepa<; rificov avaardaeca avayvovrev, tepws 
 aBovcri Ta<; ofioKoyov; kcu, ravroSwdfiov^ rmv ■^dXfiMav Xoyicov 
 wBd'; ' : " the ministers reading those undoubted promises 
 which are exhibited in sacred Scripture concerning our holy 
 resurrection, next devoutly sung such of the sacred psalms as 
 were of the same subject and argument." For the rest, the 
 praying part; what is it but the application of that doc- 
 trine to the benefit of the living, and a desire that they with 
 all the faithful departed, may at that day " have perfect con- 
 summation and bliss both in body and soul ?" 
 z In sure and certain hope of the resurrection.^ These words 
 have not, as some mistake, peculiar reference to the party 
 deceased, but import the faith of the congregation, then pre- 
 
 ' Dionys. Areopag. Eccles. Hier., u. 7. 
 
456 ANNOTATIONS UPON CHAPTER X. 
 
 CHAP, sent, in the article of the resurrection, and that their own 
 
 X. 
 
 bodies shall rise again to eternal life, as is evident by the 
 words, " shall change our vile bodies," where the plural ex- 
 cludes the restraint to a singular number. 
 
 From the gates of hell.] These versicles with their re-AA 
 sponses, from hence to the end, follow the forms preceding 
 the Eeformation. The Breviary, established by the council of 
 Trent, varieth thus. First, it begins. Vers. Requiem {Bternam 
 da eis Domine ; " Lord, give Thy people eternal rest." Resp. 
 Et lux ceterna luceat illis ; " and light perpetual shine on 
 them." Secondly, instead of "I believe," &c. Vers. Re- 
 quiescat in pace ; " let him rest in peace." Resp. Amen. 
 Now it is very observable, that these versicles and answers, 
 according to the Roman mode, bear their part in three 
 offices. First, in that which is called commendatio anima, 
 the " commendation of a soul departing into the hands of 
 God." Secondly, in exequiis, " the burial service." Thirdly, 
 in officio defunctorum, " the office of the dead." This office 
 of the dead was performed on several days after the burial. 
 The third, the seventh exclusive, or eighth inclusive, the 
 thirtieth (called therefore in Latin trigintalis, in old English 
 the inonti)8=inin3j, in after-times the trental^;) and lastly, the 
 anniversary. Now in no one of these three offices is there 
 the least mention made of purgatory, and this I take it 
 makes as much against the doctrine of the Church of Rome, 
 as can be wished ; for take away purgatory, and the Roman- 
 ists themselves will grant vain and unprofitable is all their 
 prayer for the deceased, vain is a requiem sung for them who 
 are gone directly to either heaven or hell. But if so, what 
 then do these versicles and responses in those offices ? How 
 came they thither, considering that, disposed as they are,^ 
 they clearly imply prayer for the dead ? I answer : the first 303 
 original of these versicles, and other ejaculations of like 
 nature, was exceeding innocent, as being relative to the soul 
 passing out of the body, and the proper service belonging to 
 the commendation of the spirit into the hands of God. For 
 when the agonies of death seize upon our dear relations, what 
 can better testify our Christian charity to them, than the ac- 
 
 ■• Tiental is clearly derived from council of Trent, the word being an- 
 Irighilal, not as ministers from the cienler than the council. 
 
ANNOTATIONS UPON CHAPTER X. 457 
 
 companying their souls in their transmigration with onr most CHA 
 
 ardent prayers ? This being then the practice of the ancient - 
 
 fathers, at the separation of the soul from the body, '^(api^eiv 
 TrpoTTefnrrijpia^, "to favour it with ushering prayers/' and 
 devout wishes, as fair gales to bring it to its desired port ; 
 not long after they thought fit to repeat the same prayers at 
 the funeral of the deceased, supposing the soul still as a pas- 
 senger, and moving towards its last home, and not being 
 fully assured that having so lately left the body, it had yet 
 arrived at its journey's end. This consideration led these 
 prayers into the burial oflBce, where being once admitted, 
 superstition carried them one stride farther, viz., into the 
 trental and anniversary service, but still upon the same ac- 
 count, as believing the soul in transitu. And this is ingenu- 
 ously confessed by Bellarmine" himself. Ecdesia itapro de- 
 functis orat, ac si turn morerentur ; " the Church prayeth so 
 for the dead, as if they were but then dying." 
 B The celebration of the holy Communion.] In the primitive 
 Church the fashion was to receive the Communion at the 
 end of the burial, unless it happened to be in the afternoon. 
 Si aliquorum vespertino tempore mortuorum sive Episcoporum 
 sive cmterorum commendatio fiat, solis precibus peragatur, si ii 
 qui illam agunt pransi esse inventi fuerint, saith the council of 
 Carthage"; " if there happen to be a burial in the afternoon, 
 whether of a bishop or any other, let it be only despatched 
 with prayers, without the Eucharist, if they which are present 
 have dined before." Where first it is evident, that commen- 
 datio° signifieth the exequial office, and so is to be understood 
 in the 106th canon of this council. Secondly, Balsamon clearly 
 mistook this canon, which speaketh not -Trepl tcov iv t& SeiXivm 
 reXevTwvTCDV, " of those who die, but of those who are buried 
 in the afternoon ;" their time of death being in no capacitj'- 
 to create the diversity which this canon intendeth. Innocent 
 was this rite whilst it preserved its first intention ; but de- 
 generating from its original purity, by masses and dirges, 
 sung for the souls of the dead, wisely was it done of our second 
 reformers, to remove not only the evils themselves of such 
 
 1 Greg. Nazianz. in laud. Gorgoniae. " Can. 44. [Balsam,, p. 655.] 
 
 22. " [irnpaeecris.] 
 
 jn De Purg., lib. ii. c. 5. 
 
458 ANNOTATIONS UPON CHAPTER X. 
 
 CHAP, heterodox opinions, but even tte occasions of them also, viz., 
 ^- the Communion used at burials. Which being so evident, as 
 to matter of fact, it may seem a wonder, why in the liturgy 
 established in parliament, and translated into Latin 2 Eliz., 
 and this done by regal authority, this Communion order is 
 postliminated into that burial office. It could not certainly 
 be done by mischance, nor yet by clandestine practice, for the 
 proclamation itself taketh notice of it ; peculiaria quadam in 
 Christianorum funebribus et exequiis decantanda adjungi pr<B- 
 cepimus, statuto de ritu publicarum precum anno primo regni 
 nostri promulgato, in contrarium non obstante ; " some things 
 peculiar at funerals and burials of Christians, we have added 
 and commanded to be used, the Act for Uniformity set forth 
 in the first year of our reign to the contrary notwithstand- 
 ing." So that some other reason must be assigned, which I 
 take to be this : the office itself consisteth but of four parts, 
 the introit, collect, epistle, and gospel, three whereof are 
 canonical Scriptures, and the other (the collect) is so inoffen- 
 sive, as it bears a part of our reformed liturgy. So that the 
 materials being so harmless, nothing could be faulted, but 
 the framing them into an office. And not this neither, but 
 by accident, in reference to the popish abuse. The error for 
 whose sake it was at first expunged, was imbibed by few but 
 the vulgar, ready to interpret actions according to their for- 
 mer habits. As for societies of literature, the two universi- 30* 
 ties, and colleges to which this translation was directed, they 
 being men of more discerning spirits, better might they be 
 trusted with this office, which it was expected they would 
 consider in its pure principles, separated from the foggy 
 medium of ignorance and superstition. 
 
 Altogether Trdpepyov and impertinent it wiU not be, to 
 cast an eye upon some late appendants to this burial office, 
 viz., oblations and doles ; these still very frequent, and they 
 continued all along Queen Elizabeth's reign ; and to give a 
 brief account whence they issued. '^Tien once the prayers of 
 the living began to be believed available for the dead, no 
 action was thought more expedient for this end, than the 
 blessed Eucharist, wherein the Church might invocate an 
 application of Christ's merits and passion, then offered in the 
 symbols of bread and wine, to the benefit of those souls de- 
 
ANNOTATIONS UPON CHAPTEll X. 459 
 
 parted. And because even the Eucharist itself was con- OH A 
 
 ceived languid in its usual effects, when destitute of offerings '- 
 
 and alms, they therefore, who were nearest allied to the party- 
 deceased, did usually freely both offer somewhat towards the 
 food or raiment of the priest who did officiate, and also give 
 alms for the relief of the poor. This being at first arbitrary, 
 and at will, about the year 1000 began to be rated at a cer- 
 tainty : a king, a bishop, a duke, &c., being taxed at what 
 sums should be offered at their respective funerals, as also to 
 what number of poor people their alms should be distributed. 
 But this course contracting an ill savour toward the clergy, 
 as if they rejoiced at the death of Christians, which brought 
 them such a booty, it was ordered that no priest should 
 exact any thing upon such occasions, but take he might 
 what was freely offered him. This was the first original of 
 these oblations and doles, which were not only peculiar to 
 the burial office, but were repeated at the eighth day, trental, 
 and anniversary commemoration of the dead. All which being 
 proscribed at the Reformation, these donatives and largesses 
 waited still upon the funerals, and so continued in some 
 places until very late years. As for mortuaries, which must 
 not be forgot, as being still in force by the statute 31 Hen. 
 VIII. c. 6, they became due upon a general presumption 
 that the deceased party did fail in the payment of the per- 
 sonal tithes, saith Sir Edw. CokeP and Mr. Selden''; but the 
 MS."" constitutions of the synod of Exeter, before cited, page 
 376, in the library of the late learned Sir Henry Spelman, 
 saith, pro decimis majoribus, et minorihus, ac cwieris juribus 
 parocMalibus per ignorantiam non solutis : " for tithes as well 
 great as small, and other duties, through ignoranse, unpaid 
 to the curate," they were assigned as recompense ; which be- 
 cause they were usually represented with the corpse at the 
 burial, were therefore called corse-presents'. He that de- 
 
 p [Institutes, Part ii. Circumspecte dine, c. statutum, lit. f.] 
 
 agatis.] ' Tit. de Mortuariis. 
 
 1 [Hist, of Tithes, cap. X. To these " Gray's System, 1730. Mortuaries 
 
 for personal tithes, you may add that of (or corse-presents, so called because it 
 
 mortuaries, payable in beasts regularly, was usual to bring the mortuary along 
 
 before the statute of 21 Hen. VIII., with the corpse when it came to be 
 
 which were reputed due upon the gene- buried) were given for recompense of 
 
 ral presumption of every defunct's personal tithes and offerings, not paid 
 
 negligence in payment of his personal through ignorance, negligence, or fraud 
 
 tithes. See Lyndwood, tit, de consuetu- of the parishioner.] 
 
460 
 
 ANNOTATIONS UPON CHAPTER X. 
 
 CHAP. 
 X. 
 
 sires further satisfactiou concerning mortuaries, let him con- 
 sult my learned friend Mr. Dugdale's description of War- 
 wickshire'. 
 
 I must not yet hence, till I take notice of a small office 
 here inserted in the Latin edition, 2 Eliz. mentioned before, 
 as a lean-to and appendix to the burial service, but peculiarly 
 accommodated to the two universities, and the colleges of 
 Eton and Winchester. The form is thus : 
 
 In commendationibus bene- 
 factorum. 
 
 Ad cujusque termini finem, 
 commendatio fiat fundatoris, 
 aliorumque clarorum virorum 
 quorum beneficentia collegium 
 locupletatur. 
 
 In the commemoration of 
 benefactors. 
 
 At the end of every term, 
 there shall be made comme- 
 moration of the founder, and 
 other eminent persons, by 
 whose liberaUty the college 
 hath been made rich. 
 
 Ejus hsec sit forma. 
 
 After this form. 305 
 
 Primum recitetur clard voce 
 
 First shall be rehearsed. 
 
 Oratio Dominica. 
 
 with a distinct voice, the 
 
 
 Lord's Prayer. 
 
 Pater noster qui es in emits, 
 
 Our Father, which art in 
 
 Sfc. 
 
 heaven, &c. 
 
 
 "Exaltabo te Deus. 
 
 Then shall be \ the cxlivth. 
 
 
 Ps. cxliv. 
 
 read three Vthe cxlvth. 
 
 Deinde 
 
 Lauda anima mea 
 
 Psalms, J the cxlvith. 
 
 recitentur ^ 
 
 Dominum. Ps. 
 
 
 tres Psal. 
 
 cxlv. 
 Laudate Domi- 
 _ num. Ps. cxlvi. 
 
 
 Post h(Ec legatur caput xliv. 
 Ecclesiastici. 
 
 Hiisfinitis, sequatur concio, 
 in qua concionator fundatoris 
 amplissimam munificentiam 
 prmdicet: quantussit liter arum 
 usus ostendat : quantis laudi- 
 
 After these shall be read 
 the xlivth chapter of Ecclesi- 
 asticus. 
 
 These being ended, a ser- 
 mon shall follow, wherein the 
 preacher shall publish the 
 great munificence of the 
 founder : he shall declare the 
 
 ' P. 679. 
 
ANNOTATIONS UPON CHAPTER X. 
 
 461 
 
 great use of learnings how 
 commendable they are who 
 by their bounty advance it; 
 what an ornament it is to the 
 realm that it is furnished with 
 men able to judge in con- 
 troversies; how great is the 
 worth of the Scriptures, how 
 much they excel human au- 
 thority; how great is the 
 profit, and how far it extends, 
 of communicating the doc- 
 trine of them to the people; 
 how noble and princely a 
 thing it is, for him to whom 
 God hath committed the su- 
 preme care of His people, to 
 see that there be a sufficient 
 number of ministers of God's 
 word, and that they be learned 
 and of holy life. And such 
 like things which godly and 
 learned men may laudably 
 set forth. 
 
 Hac condone finita, decan- The sermon ended, shall be 
 tetur. sung, 
 
 Benedictus Dominus Deus Blessed be the Lord God 
 Israel. of Israel. 
 
 bus afficiendi essent qui litera- 
 rum studia beneficentia sua 
 ewcitent ; quantum sit orna- 
 mentum regno doctos viros 
 habere, qui de rebus contro- 
 versis vere judicare possunt ; 
 quanta sit Scripturarum laus, 
 et quantum ilia humana auto- 
 ritati antecedant ; quanta sit 
 ejus doctriiice in vulgus utilitas, 
 et quam late pateat ; quam 
 egregium et regium sit {cui 
 Deus universiB plebis sua cu- 
 ram commisit) de multitudine 
 ministrorum verbi laborare, 
 atque hii ut honesti atque eru- 
 diti sint curare; atque alia 
 ejus generis, qua pii et docti 
 viri cum laude illustrare pos- 
 sint. 
 
 CHAI 
 X. 
 
 Ad extremum hcec adhibe- 
 antur. 
 
 Minister. 
 
 In memoria ceterna erit Jus- 
 tus. 
 
 Responsio. 
 Ab auditu malo nan timebit. 
 
 And at last shall be added. 
 
 The Priest. 
 
 The just man shall be had 
 in everlasting remembrance. 
 
 Answer. 
 
 He shall not be afraid of 
 any evil tidings. 
 
462 
 
 ANNOTATIONS UPON CHAPTER X. 
 
 CHAP. 
 X 
 
 Minister 
 
 Jmtorum 
 Dei sunt. 
 
 ammcB m manu 
 
 The Priest. 306 
 
 The souls of the just are iu 
 the hands of the Lord, 
 
 Answer, 
 
 The torments of hell shall 
 not come near them. 
 
 Let us pray. 
 
 Lord Godj the resurrection 
 and life of them that believe, 
 who art always to be praised 
 both in the living and in the 
 dead, we give Thee thanks 
 for N. our founder, and all 
 others our benefactors, 
 through whose bounty we are 
 here maintained, for the ex- 
 ercise of piety and increase of 
 learning ; humbly beseeching 
 Thee that we, employing 
 these gifts to Thy glory, may 
 at length with them be 
 brought to the everlasting 
 glory of the resurrection, 
 through Christ our Lord. 
 Amen. 
 
 This office being contrived anno 2 Elizabeth, was, I con- 
 ceive, rather at first commended than commanded j and 
 being so, it may be questioned whether it prevailed to an 
 universal practice in the first publication of it j but leaving 
 that as dubious, of this certain we are, it was ten years after 
 positively imposed by the statutes of that queen, then dated, 
 and since that constantly, to this very day, observed at the 
 end of every term, as the rubric enjoineth, that is, thrice in 
 the year. 
 
 Besponsio. 
 Nee attinget illos cruciatus. 
 
 Oremus. 
 
 Domine Deus, resuri'ectio et 
 vita credentium, qui semper 
 es laudandus tarn in viventibus 
 quam in defunctis, agimus tibi 
 gratias pro fundatore nostra 
 N. cceterisque benefactoribus 
 nostris, quorum beneficiis hie 
 in pietatem et studia liter arum 
 alimur; rogantes, ut nos his 
 donis ad gloriam tuam recte 
 utentes una cum illis ad resur- 
 rectionis gloriam immortalem 
 perducamur ; per Christum 
 Dominum nostrum. Amen. 
 
307 CHAPTER XI. 
 
 COMMON PRAYER. 
 
 (A) THE THANKSGIVING OP WOMEN AFTEK CHILDBIRTH, COMMONLY 
 CALLED THE CUURCHING OF WOMEN. 
 
 1 B. OF EDW. VI. 
 THE ORDER OP THE (B) PURIFICATION OF WOMEN. 
 
 The woman shall come into the (C) Church, and there shall chap. 
 
 kneel down in some convenient place nigh [1 B. of Edw. '- — 
 
 VI. " unto the choir door"] unto the place where the" 
 table standetli ; and the priest standing by her, shall say 
 these words, or such like, as the case shall require. 
 
 jporasmucS as ft fiatS pleasetr aimfgfitg ffiolr of f^ts gooJj= 
 m%% to gibe gou safe irelfberanw, antr gouv tfitllr baptism, anii 
 6at5 preseitetr gou tn x^z great Uanger of tSililiirtfi : ge sfiall 
 tjercforc gi&e fieartg tftanlts unto ffiott, aitii prag. 
 
 Then shall the priest say this psalm. [Scotch Lit. " or else 
 Psalm the xxviith."] 
 
 J fiabe lifteK up mine eges unto tfie (D) fiills from bjjbente 
 tometS mg fielp. 
 
 iWg fielp tometfi t'ntxi from tfie Horii : iaW^ fiatfi maUe 
 fieaben antf eartft. 
 
 I^e bjtll not suffer tjg foot to fie mobetr : anlj |^e tfiat 
 Iteepetib tjee foil! not sleep. 
 
 aSefioia 6e tfiat feeepetfi Israel : sfiall neitfier slumber nor 
 sleep. 
 
 ®fie Horlr J^imself is tfig feeeper : tfie ILorii is t^g Uefence 
 upon tfig rigSt janlr. 
 
 Sio tSat tfie sun sfiall not burn \^n bg trag : neither tj&c 
 moon bg nigfit. 
 
 » [Scotch Lit. "Lord's."] 
 
464 THE CHURCHING OF WOMEN. 
 
 CHAP, -acfie ILorU sfiall prescrbe tftee from all ebi\ : iota it is rtcn 
 — ^^^- T^e tfiat sjball feeep tjbs »oul. 
 
 ■STfie HorK sfiall prestrbc tfig going out, anK tfig coming in : 
 from tfiis time fortjb for ebermore. 
 
 ffilorg i)£ to tfie jpatSer, anlr to tfie ^on, &c. ^os 
 
 ^g it teas in tfie beginning, is noto, &c. 
 Horir fiabe mercg upon us. 
 
 ©firist Sabe mercg upon us. 
 Hortr j[)abe mercg upon us. 
 
 Our jpatfier toJbicS art in fieaben, &c. 
 gtnii leato us not into temptation. 
 
 Answer. 
 (E) aSut Ueliber us from ebil. glmen. 
 
 Minister. 
 @ Horti sabc tjbis fooman ®Sg serbant. 
 
 Answer. 
 SBSIiicfi puttetfi 6cr trust in 'S^fiee. 
 
 Minister. 
 23c '^Tfiou to jder a strong totoer. 
 
 Answer. 
 jprom tje face of fier enemg. 
 
 Minister. 
 
 Horir Sear our prager. 
 
 Answer, 
 ^nit let our erg come unto ©fiee. 
 
 Minister. 
 Let us pray. 
 © aimigfitg ffioii, fofiici) 6ast Ueliberelr t^is fooman ©fig 
 serbant from tfie great pain anlJ peril of cfjiliibirtfi : grant foe 
 beseecfi ©fiee, most merciful jFatficr, tfiat sfie, tfirougfi ©fig 
 fielp, mag fiotfi faitfifullg libe anit foalfe in fier bocation, ac= 
 coriJing to ©fig foill, in tfiis life present : antr also mag be 
 partafeer of cberlasting glorg in tfie life to come, tfirougfi 
 3}esus ©firist our ItorU. ^men. . 
 
 Common Prayer. Scotch Lit. 1 B. of Edw. VI. 
 
 ©fie fooman tfiat The woman that The woman that 
 
 cometfi to gibe fier cometh to give her is purified, micst 
 
 tfianflS, must offer thanks : it is con- offer her chrisom 
 
THE CHUECHINQ OP WOMEN. 465 
 
 atCUStonuJj 0ff£r= venient that she and other accustom- CHAP. 
 
 ingS : anJj tf tjeve receive the holy ed offerings. And if '■ — 
 
 i)0 a Communion, Communion if there be a Commu- 
 
 it is COttbentent tj&at there be any at nion,it is convenient 
 
 %ftt Xtttibt tSe fiolg that time. that she receive the 
 
 ©ommunton. holy Communion. 
 
 A COMMINATION. 
 
 Common Prayer. 1 B. of Edw. VI. 
 
 A (F) commination against The first day of Lent, com- 
 sinners, with certain prayers monly called Ash-Wednesday. 
 to be used divers times in the 
 year. [Scotch Lit. " and espe- 
 cially on the first day of Lent, 
 commonly called Ash- Wed- 
 nesday."] 
 
 309 After morning prayer, the people being called together by 
 the ringing of a bell, and assembled in the church, the 
 English litany shall be said, after the accustomed manner : 
 which ended, the priest shall go into the pulpit, (G) and 
 say thus. [Scotch Lit. " The people sitting and attending 
 with reverence."] 
 
 23r£t]&rEtx, in tfie primitibe ©fiurtfi tfiere foas a goblg Uisti^ 
 pltiTE, tfiat at tfie tieginning of ILtni sucfi persons as totrt 
 notorious sinners iiatxt put to open penance, (H) anU" 
 punisfieif in tfits toorlK, t]&at tfieir souls mig!)t be sabcU in t|6e 
 irag of tfie ILorU: anb tj&at otjcr airmonisfieit tg tfieir ex= 
 ample, migSt be more afraiK to offentr. In tje steatf bifiereof, 
 until tjbe satU tiiscipline mag be restored again, (fofiitfi tfiing 
 is muc6 to be fotsfieU,) it is tSougSt gooU tjat at t^ts time (in 
 gour presence,) sfioultr be reaU t^e general sentences of Coil's 
 cursing against impenitent sinners, gat^ereb out of tfie xibiitfi 
 cj&apter of iieuteronomg, anJj otfier places of gbcripture ; antr 
 tSat ge sSouia ans&ier to eberg sentence, ^men : to tl&e intent 
 tfiat gou, being aUmonisSelJ of tfie great inUignation of ffioti 
 against sinners, mag tj&e ratfier be callelj to earnest anlr true 
 repentance, anir mag foalfe more foarilg in tgese Uangerous 
 
 I" [Scotch Lit. " and did humbly suhmit to undergo punishment in this 
 world."] 
 
 l'estrange. H h 
 
466 A COMMINATION. 
 
 CHAP, ijass, flettng from suc5 bias, for tfie tojbttft ge affirm toitft gour 
 — ~ — oton mout]&», t|)e curse of €5oa to be bue. 
 
 ©ursetr t'g tfte man tjat mafeetj ang larbeft or molten 
 image, an afiomtnatt'on to tfie Itorti, tj^e toorfi of tfie ftantis of 
 tfie £raft8=man, anU puttetfi tt tn a secret place to foorsfiip ft. 
 
 And the people shall answer and say, 
 
 ^mcn. 
 
 Minister, 
 ©urseir is 5e tjbat cursetg fiis father anft mother. 
 Answer, 
 amen. 
 
 Minister, 
 ©ursei is l)c tfiat remobctfi atuag tfie marfe of fiis mi^- 
 hour's lanlj. 
 
 Answer, 
 ^men. 
 
 Minister. 
 CCurstU is f)e tiiat mafeetfi tfie blinto to go out of jbts foag. 
 
 Answer, 
 glmen. 
 
 Minister, 
 ©urseif is 6c t5at= lettetfi in juiigment tfie rigfit of tje 
 stranger, of tjem tfiat te fatherless, anli of foiirotos. 
 
 Answer. 
 ^men. 
 
 Minister. 
 CCurseU is fie tfiat smitetfi fiis neigfibour secretlg. 
 
 Answer. 
 ^men. 
 
 Minister. 
 
 CCursett is fie tfiat lietfi foitfi fiis neigfibour's toife. 
 
 Answer, 
 ^men. 
 
 Minister, 
 ©ursetr is fie tfiat tafeetfi refoarlj to slag tfie soul of innocent 
 blooir. 
 
 Answer. 3io 
 
 amen. 
 
 <= [Scotch Lit. " in judgment hindereth, stoppeth or perverteth."] 
 
A COMMINATION. 467 
 
 Minister. CHAF 
 
 GDurgeti ig fte tjbat puttetfi fits trust in wan, nnlj tafettj) man ^^- 
 for Ibis Mtnte, anti in j[)ts fttart goetft from tfie Horir. 
 
 Answer, 
 ^men. 
 
 Minister. 
 ©urscir are tfie unmerciful, tfie fornfcatorg, aniJ aUuUerers, 
 anil tSe cobetous persons, tfie toorsfitppers of images, slan- 
 derers, Ijrunfear&s, anft extortioners. 
 
 Answer. 
 . ^men. 
 
 Minister. 
 Nofo, seeing tfiat all tfiej) be accursed (as tfte prophet IBabiti 
 bearetfi toitness) infiicfi tto err anti go astrag from tfie com= ps. u9. 
 man&ments of CRoli : let us (remembering tje iirealiful fuUg- 
 ment ganging ober our gfaUs, anti being alfoags at fianti) re= 
 turn unto our Horlr CEfoti, luttfi all contrition anO meefeness of 
 Seart, beiuatling anb lamenting our sinful life, fenofoleUging 
 anil confessing our offences, anii seeiiing to bring fortfi foort^g 
 fruits of penance, jpor noto is tfie axe put unto tje root of Matt. s. 
 tSe trees, so tftat eberg tree bxtki) bringetfi not fortfi goo& fruit, 
 is fiefon iofon anti cast into tjc fire. Et is a fearful tSing to Heb.io. 
 fall into tjbe ftanUs of tfie libtng CEroU : |^e sSall pour Uofon ps. u. 
 rain upon tf)e sinners, snares, fire, anlK brimstone, storm anir 
 tempest; tfiis sSall be tficir portion to Urinfe. jpor lo, tjeisa. 26. 
 %oxii is coming out of l^is place, to bisit tgc foicfeeUness of 
 sucfi as irtoell upon iitt eartS. 33ut bxtio mag abiUe tfie irag Mai. 3. 
 of l^is coming ? SgSfio sfiall be able to en&ure togcn He 
 appearetg ? |^is fan is in |^ts jbantt, ani> |^e foill purge Matt. 3. 
 I^is floor, anir gather |^is fofieat into |^is barn : but |^e 
 foill burn tfie cjaff foitfi unquenchable fire. 'S^fie Kag of tSe 1 Tiies3.i 
 ILorU cometfi, as a tjfef upon tfie nigfit. ^nb fofien men sgall 
 sag peace, anii all things are safe, tSen sfiall suJjirenlg irestruc= 
 tton come upon tjem, as sorroiu cometfi upon a tooman trabail= 
 ing foitfi cfiilir, anJj tfteg sfiall not escape. ©Sen sjall appear Rom. 2. 
 tfie foratS of ffioK in tje Ijag of bengeance, tofiicfi obstinate sin= 
 ners, tfirougS tfie stubbornness of tl)eir j&eart, fiabe SeapeU unto 
 tftemselbes, biiitt^ trespiseto tje gooUness, patience, anli long 
 sufferance of ®o&, fojien |^e callelj tfiem continuallg to re= 
 pentance. ©ften sfiall tj^eg call upon JWc, saitft tfie Horii, Prov. 1. 
 
 Hh2 
 
John 9. 
 Matt. 25 
 
 Isa.!. 
 
 468 A COMMINATION. 
 
 CHAP, tiut I tDtU not Sear, (itt^ siiall seeli JWe jarls, but t^iia sfiall 
 ^^- not fina iWe, antt tfiat because tfieg iiatetr fenofoletrge, anU re- 
 ceibetr not tfie fear of tj&e Horft, but ab^orreB iWs counsel, anft 
 tiesptseto iWg correction. ®6en sfiall tt be too late to fenocfe 
 tnfien tfie Uoor sfiall be sfiut, anU too late to erg for mercg, 
 tofien it is tfie time of justice. ® terrible boice of most fust 
 fuftpietxt, tofiicfi sfiall be pronounceir upon tfiem, tnfien it 
 
 Matt. 25. sfiall be saiU unto tfiem, (So ge curseir into tfie fire eberlast- 
 ing, fofiicfi is prepared for tfie fiebil anH fiis angels. ®fiere- 
 
 2 Cor. 6. fore bretfiren, tafee tjje fieeU betime bifiile tfie Kag of salbation 
 lastetfi, for tfie nigfit cometfi fefien none can toorlt. aSut let us 
 tofiile foe fiabe tfie ligfit, beliebc in tfie ligfit, antf toalfe as tfie 
 cfiitoren of tfie ligfit, tfiat foe be not cast into tfie utter Barfed 
 ness, fofiere is foeeping anil gnasfiing of teetfi. Het us not 
 abuse tfie gooftness of C&oH, fofiicfi calletfi us mercifullg to 
 amendment, anJj of f^is endless pitg promisetfi us forgibeness 
 of tfiat fofiicfi is past, if (foitfi a fofiolc mintr anft true fieart) 
 foe return unto ^im. jor tfiougfi our sins be as reii as 
 scarlet, tfieg sfiall be as fofiite as snofo. ^nti tfiougfi tfieg be 
 lifie purple, get sfiall tfieg be as fofiite as foool. ®urn gou clean, 
 
 Ezek. 28. saitfi tfie %oxii, from all gour foicfeetiness, anU gour sins sfiall 
 not be gour destruction. ®ast afoag from gou all gour un= 
 goiJliness tfiat ge fiabe fione, malte gou nefo fiearts anU a nefo 
 spirit, asafierefore foill ge Hie, © ge fiouse of Israel, seeing 
 tfiat 1 fiabe no pleasure in tfie tieatfi of fiim tfiat Uietfi, saitfi 
 
 1 joim 2. tfie ItorU ffioli ? ®urn gou tfien, anil gou sfiall libe. ^1= 
 tfiougfi foe fiabe sinneU, get fiabe foe an aiibocate foitfi tfie 
 jfatfier, gjesus CDfirist tfie migfiteous, anii |^e it is tfiat ob- 
 
 isa. 53. tainetfi grace for our sins. JFor |^e foas foounbelJ for our 
 
 offences, anil smitten for our foicfeebness. Hct us tfierefore^n 
 return unto f^im, fofio is tfie merciful receiber of all true 
 penitent sinners, assuring ourselbes tfiat |^e is reaiig to re= 
 ceibe us, anii most foilling to parbon us, if foe come to |^im foitfi 
 faitfiful repentance, if foe fotU submit ourselbes unto |^im, anU 
 
 5[att. 11. from fiencefortfi foalfe in |^is foags. If foe foill tafee |^is easg 
 gofee anb ligfit burben upon us, to follofo f^im in fioliness, 
 patience, anb cfiaritg, anb be orbereb bg tfie gobernance of |i^is 
 fiolg Sipirit, secfeing alfoags |^is glorg, anb serbing |^im 
 bulg in our bocation foitfi tfianfesgibing. ®fiis if foe bo, 
 ©firist foill beliber us from tfie curse of tfie lafo, anb from tfie 
 
A COMMINATION. 469 
 
 ixtxemt tnaUliittton tojbttl) sfiall ligSt upon tfiem tSat sfiall be chap, 
 
 a1> 
 
 SJt on tSe left fianU, anb tDtll set us on f^(s rtgfit fianU, anlj 
 gtbe us tfte bksselr benetitctton of |^is JF^tfter, commanUt'ng 
 us to tafee possession of |^ts glorfous fetngljom, unto tfie fofitifi 
 l^e faoutftsafc to bring us all, for |i^(s infinite mertg. ^men. 
 
 Then shall they all kneel upon their knees, and the priest 
 and clerks kneeling (where they are accustomed to say 
 the litany) shall say this psalm. 
 
 I^abe mcrtg upon me, © ffiolj, after ®Sb Si^fat gootrness : Miserere 
 ateorUing to t^e multitutre of ©fig mercies, ifo afuag mine^^f"- 
 offences. 
 
 SSSasfi me tfirougSlg from mg fuicliettness, anb cleanse me 
 from mg sin. 
 
 jpor I fenotnleUge mg faults : anU mg sin is eber before me. 
 
 Against ®5ee onlg fiabe 1 sinnelj, anb Jjone tftis ebil in 
 ®6g sigf)t : tjat "S^Sou mtgfitest be justtfieir in ®^g saging, 
 anir clear fojen ©Sou art futrgetr. 
 
 23cbolb I foas sjapen in fuicfeeifness : anb in sin fiatfi mg 
 mother conceibelf me. 
 
 aSut lo, ©Sou repirest trutfi in tfie intoarU parts : anlr 
 sfialt mafee me to untrerstanij foisHom secretlg. 
 
 ®fiou sbalt purge me foitfi Sgssop, anU 1 sfiall be clean : 
 W)on sSalt foasfi me, anir I sfiall be fofiiter tfian snob). 
 
 ®;5ou sfialt mafe me ficar of jog anU glalfness : tfiat tfie 
 bones foftict) ®6ou Sast brolien mag rejoice. 
 
 ®urn 'STbg face from mg sins : anJj put out all mg misUeefts. 
 
 JRalie me a clean fieart, © ffiolj : anti renefo a rigftt spirit 
 foitbin me. 
 
 GCast me not atoag from ©bg presence : anK tafee not 'STbg 
 bolg S'Pirit from me. 
 
 © gibe me tbe comfort of 'STbg belp again : anU stabltsb 
 me Mtfi ®bg free S>pirit. 
 
 ■^Tben sball I teacb ©bg b3ags unto tbe Mtleti : anir sin^ 
 ners sball be conberteir unto ®bee. 
 
 Beliber me from blooJ>=guiltiness, © CEfoti, ©bou tfiat art 
 tbe ffiolj of mg bealtb, anir mg tongue sball sing of ®bg 
 rigbteousness. 
 
 ©bou sbalt open mg lips, © Itorir : mg moutb sball sbcb) 
 ■gtbg praise. 
 
470 A COMMINATION. 
 
 CHAP, jpor '3FS0U Uestrest no satrifite, else tooulir 5 gibe it '2t|)ee : 
 
 - but ®Sou Ireltgj&lest not in 6urnt=offertng. 
 
 'Sfje sacrifice of CEroJj is a troubled spirit : a firofeen anU a 
 contrite fieart, ® (SoO, sj&alt ©fiou not iespise. 
 
 ® be fabourable anU gracious unto ^iion : builJj ©fiou tfie 
 foalls of ^Jerusalem. 
 
 ©fien sftalt ©Jou be pleascfi foitj t]&e sacrifice of rigSteous= 
 ness, foitfi tfie burnt=offerings anil oblations : tfien sfiall tgep 
 offer goung bullocks upon ©fiine 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. ^12 
 
 ®ur jpatfier tojicfi art in Jeaben, &c. 
 glnlr leair us not into temptation. 
 Answer. 
 23ut Jjelibcr us from ebil. glmcn. 
 Minister. 
 <B Uortr, sabe ©Sg serbants. 
 
 Answer. 
 WiWff put tSeir trust in ©See. 
 Minister. 
 Sienb unto tfiem fielp from abobe. 
 Answer, 
 ^nb ebermore migfitilg befentr tfiem. 
 
 Minister. 
 I^elp US, ® Gob our S>abiour. 
 Answer, 
 anb for tfie glorg of 'STfig Name's salie beliber us ; be 
 merciful unto us sinners for ©fig Name's salte. 
 
 Minister. 
 © Horb, Sear our"* prager. 
 
 Answer, 
 ^nb let our^ erg come unto ©fiee. 
 
 Let us pray. 
 
 © ILorb, hjc bcsecci) ®fiee, mercifully bear our pragers, anb 
 spare all tbose fobicb confess tbeir sins to ©fiee.tjat tfieg (to^ose 
 
 * [\ B. ofEilw. VI. "my."] 
 
A COMMINATION. 471 
 
 constienteg bg sm are accused) bg ©fig mevtfful pavlion tnag chap. 
 be absolljeti, ttrougjb etfirlst our Horti. ^men. — ^^ 
 
 © most migjtg CEfott antr merciful JFatfier, fofiftb Ijast com- 
 passion of all men, anir latest notljing t^at ©fiou Sast matre, 
 baificf) tooul&est not tfie treatfi of a sfnner, but tSat fie sfioulti 
 ratfier turn from sin anli be sabeii ; mercifullg forgtbe us our 
 trespasses, recei'be anln comfort us, fo&lcfi be griebei antr 
 foeartelj to(tf) tfie burUen of our stn. 'STJbg propertg is to fiafae 
 mercg, to ©fiee onlg it appertatnetS to forgtbc sins. S»pare 
 us therefore, gooU HorU, spare 'STfig people fofiom 'STfiou last 
 reifeemeir. ffinter not into juUgment foitfi ©Jg serbants, bjjbic^ 
 be bile eartj^ an& miserable sinners ; but« so turn ®btne ire 
 from us, foj^icfi mcefelg fenohjleftge our bileness, anb trulg 
 repent us of our faults: so mafe fiaste to &elp us in tftis hJorlK, 
 t!)at bje toag eber Itbe toitft ®i)ce in tje toorllj to come, t^rougfi 
 gjesus ©brist our Hortr. ^men. 
 
 Then shall the people say this that foUoweth, after the minis- 
 ter. [1 B. of Edw. VI. " Then shall this anthem be said 
 or sung."] 
 
 ■STurn ©bou us, © gooti Horb, antr so sball foe be turneU : 
 be fabourablc, © HorlJ, be fabourable to ®bg pwple, fobicfi 
 turn to ®f)Ee in foeeping, fasting anK praging ; for 'S^bou art 
 a merciful ffiob, full of compassion, long=suffering, anli of 
 great pitg. ®bou sparest foben foe tieserbe punisbment, anU in 
 •SCbg foratb tbinfest upon mercg. S>pare ®bg people, goob 
 ILorir, spare tbem, anU let not ©bine b^ritage be brougbt to 
 confusion : bear us, © HorU, for ©bg mercg is great, antr 
 after tbe multitude of ®bg mercies looft upon us. 
 
 3] 3 After this in the 1 B. of Edw. VI. followeth the Declaration 
 concerning ceremonies, why some are abolished and some 
 retained. Then 
 
 Certain notes for the more plain explication and decent 
 ministration of things contained in this book. 
 
 In the saying or singing of matins^ &c., as in the rubric 
 before morning prayer. 
 
 And whensoever the bishop shall celebrate, &c. Ibid, ubi 
 supra. 
 
 '^ [Scotch Lit. " turn Thine anger from us, and so make haste."] 
 
472 DECLARATION CONCEBNING CEREMONIES, &C. 
 
 CHAP. As touching kneeling, crossing, holding up of hands, 
 '■ — knocking upon the breast, and other gestures, they may be 
 
 used or left, as every man's devotion serveth, without blame. 
 Also upon Christmas-day, Easter-day, the Ascension-day, 
 
 Whit-Sunday, and the feast of the Trinity, may be used any 
 
 part of the holy Scripture, hereafter to be certainly limited 
 
 and appointed, in the stead of the litany. 
 If there be a sermon, or for other great cause, the (I) 
 
 curate by his discretion, may leave out the litany, Gloria in 
 
 Excelsis, the creed, (K) the homily, and the exhortation to 
 
 the Communion. 
 
 Imprinted at London in Fleet-street, at the sign of theL 
 Sun over against the Conduit, by Edward Whitchurche. The 
 seventh day of March, the year of our Lord, 1549. 
 
 The King's Majesty, by the advice of his most dear uncle 
 the Lord Protector, and other his Highness' Council, straitly 
 chargeth and commandeth, that no manner of person do sell 
 this present book unbound, above the price of 2 shillings the 
 piece. And the same bound in paste or in boards, not above 
 the price of 3 shiUings and 4 pence the piece. God save the 
 King. 
 
3 325 ANNOTATIONS 
 
 CHAPTER XI. 
 
 (A) The grounds of thanksgiving after childbirth; why rather for this than CHAP, 
 other deliverances. (B) Our Church doth not judaize. Difference ■^- 
 betwixt our practice and Jewish purification. (C) What meant by the 
 word Church, into which the woman is to come. (D) The woman not 
 enjoined a veil. The hundred and twenty-first Psalm not abused. 
 (E) ' But deliver us fi-om evil,' why returned by way of response. 
 (F) Commination, how often used in the year. (G) Why read in the 
 pulpit. A discourse of reading-desks ; none settled by rule before the 
 canons 1603; upon what occasion devised. (H) A discourse of public 
 penance. By whom it was imposed, and how long to continue. The 
 several notions of it in the Greek Church. What meant by ol 4y iiitA- 
 voio. HcrTacris what, and what irpoa-ipopd. Errors noted in the editions of 
 Zonaras and Balsamon. 'AvHSapov, what. Penitential customs in the 
 western Church. Africa most severe, and why. The ancient mode of 
 excommunication of notorious offenders out of Gratian ; discourse upon 
 it. Adgeniculi caris Dei, in TertuUian. Penitents, when reconciled in 
 the Latin Church. The ancient discipline commended, and vote for its 
 restoration. (I) What meant by the word 'curate' in our liturgy. 
 (K) Homilies, whether part of our Church's service, and whether the 
 doctrine of our Church. (L) Calvin's epistle to the Protector misdated 
 in all editions. 
 
 A The thanksgiving of women after childbirth.] When holy 
 Scripture is concerned most graphically to describe sorrow 
 superlative, and at the height, it assimilateth it to that of a 
 woman in travail. If this sorrow be so excessive, how great 
 must the joy be to be delivered from that sorrow ? Commen- 
 surate certainly, and of adequate proportion : and no less 
 must the dues of thankfulness be to the benefactor, the 
 donor of that recovery ; whence a necessity of thanksgiving 
 of women after childbirth. But cannot this as well be done 
 in private, at home ia her family, or in her closet, without 
 
474 ANNOTATIONS UPON CHAPTER XI. 
 
 CHAP, putting the Church to the cost of contriving a solemn office 
 
 ' — for it, considering there are other personal deliverances, 
 
 wherein the dispensations of God's mercy are as manifest, 
 whereof she takes no notice ? I answer, other deliverances 
 present themselves in so many schemes, some being from 
 fire, some from water, some from the casual ruin of houses, 
 and other things endangering us, some from our own preci- 
 pitations, some in war, some in peace, &c., as it is scarce pos- 
 sible to frame forms enough to suit all emergencies; and were 
 they framed, rarely would they be made use of, in regard the 326 
 occasions to which they relate so seldom occur; and then 
 what would they prove but an unnecessary cumber : whereas 
 this preservation out of child-bed pangs observeth one con- 
 stant shape, so as one form is applicable to all, and almost 
 daily provoketh to the duty. But it may be farther opposed, 
 that thousands are seized with corporal maladies, which are 
 accompanied with as great periclitation, whom God some- 
 times, even to miracle, restoreth to their former strength, 
 that those demonstrations of His protection appear very fre- 
 quent, that one form of thanksgiving would commodiously 
 enough agree with aU, yet hath the Church appointed no 
 such form. I answer, that our Church in this offer did not 
 so much take measure of the peril, as accommodate herself 
 to that note of separation which God Himself had put betwixt 
 Gen. 3. 16. this and other maladies. To " conceive and bring forth in 
 sorrow" was signally inflicted upon Eve, and in her upon all 
 mothers, as a penalty for her first disobedience ; " multiply- 
 ing I will multiply thy sorrows and thy conception ;" the 
 very breeding fits and nauseous qualms constitute a part of 
 this chastisement. " In sorrow shalt thou bring forth chil- 
 dren," i. e. the very fruit of thy womb, which by an Almighty 
 power thou shouldest otherwise have been delivered of, with- 
 out the least sense of pain, shall, henceforward, in the very 
 act of parturition, put thee to the extremity of torment ; so 
 that the sorrows of childbirth have, by God's express deter- 
 mination, a more direct and peculiar reference to Eve's dis- 
 obedience, than any other disease whatsoever, and though all 
 maladies are the product of the first sin, yet is the maledic- 
 tion fixed and applied in specification to this alone. Now, 
 when that which was ordained primarily, as a curse for the 
 
ANNOTATIONS UPON CHAPTER XI. 475 
 
 first sin, is converted to so great a blessing, God is certainly CHAP, 
 in that case more to be praised in a set and a solemn office. '- — 
 
 B Churching of women.'] The former word was purifica- 
 tion, worthily expunged by our second reformers : this not- 
 withstanding, we are charged by some weak opponents to 
 judaize in the office ; a slander certainly, a great, a senseless 
 one, and it will appear no less to any who shall compare the 
 Jewish or Levitical and the English practice together. First, 
 the Jewish woman was interdicted the sanctuary forty days 
 at least. The English woman withdraweth but her month. No 
 judaizing there. Secondly, the Jewish woman was forbidden, 
 because unclean, expressly so; the English woman abstaineth 
 not upon any such account. If she did, first, the customary 
 circuit of the same cause would operate, at every return, the 
 same effect (sequestration from the congregation) in her, as 
 it did in the Jewish ; but our Church commands no such 
 mensurnal forbearance. Again, the same pollution would as 
 long debar her infant also, (as it did the Jewish,) which must 
 needs take part of the mother's impurity ; but our Church 
 not only admitteth, but commands all infants (where ne- 
 cessity iaterposeth not) into the church within a week at 
 the farthest. So no judaizing there. Thirdly, the Jewish 
 woman was interdicted, that is, excluded by necessity of law ; 
 the English woman not so, her separation is voluntary, not 
 commanded by any law of our reformed Church, no nor by 
 the canon law ; nunc statim post partum ecclesiam ingredi non 
 prohibetur^ ; " now under the gospel, she may, if she please, 
 there's no prohibition to the contrary, enter the church as 
 soon as she is delivered." No judaizing here. Lastly, the 
 Jewish woman was bound to legal offerings, a lamb, turtles or 
 pigeons. The English woman is tied to none of these, only 
 enjoined evangelical oblations, poor pittances, and inconsider- 
 able retributions, yet such as God graciously accepts by the 
 327 hands of His ministers, as evidences of a grateful heart, for 
 so eminent a blessing. This, if any, is all the resemblance 
 this office beareth to the Jewish rite, which cannot certainly 
 be blamed but upon a false hypothesis, that we are obhged 
 not to be thankful to God for this mercy because the Jews 
 were so. Now if it be demanded upon what motives this 
 
 ' Dist. V. c. Haec quae. 
 
476 ANNOTATIONS UPON CHAPTER XI. 
 
 CHAP, montli's abstinence from churcli is founded, I answer, upon 
 
 '■ — custom and uninterrupted practice, practice that had strong 
 
 inducements to it. First, some reasons of conveniency latent, 
 and not so fit to be declared. Secondly, a provident regard 
 to the woman's personal safety. The whole structure of her 
 body suffereth a kind of luxation through her labour, and 
 therefore requireth no few days to knit and re-consolidate; she 
 becomes feeble in her strength, wasted in her spirits, and 
 such decays of nature are not repaired on the sudden. The 
 pores of her skin by exsudations are relaxed, and when so 
 many wind-doors are open, the cold air (death's usual har- 
 binger) is ready to enter. So that her stay at home is of 
 medical prescription. 
 
 Shall come into the church.] If the woman come no fur- C 
 ther than into the church, how can she there kneel nigh 
 unto the table, or the priest stand by her, when both priest 
 and table are at the east end of the chancel ? Therefore to 
 reconcile this rubric with the constant practice of churching 
 the woman in the chancel nigh unto the holy table, you must 
 understand that in this place the word church comprehend- 
 eth all the consecrated fabric, both the body and chancel ; no 
 novel notion, considering the provincial in Lyndwood'', where 
 the archdeacons are enjoined in their visitations, diligently 
 to take into their care fabricam ecclesics, " the fabric of the 
 church ;" upon which word Lyndwood makes this gloss, ex 
 hoc quod dicit, ecclesice, comprehendit ecclesiam integram vide- 
 licet navem'cum cancello : "where it is here said 'the church,' 
 the whole structure of the church, that is, its nave and chan- 
 cel are comprehended." 
 
 I have lift up mine eyes, ^c.j The trifling objection of theD 
 abuse of this psalm, by the woman's usual coming in a veil, is 
 easily answered, by affirming that the Church, as she doth not 
 forbid, so neither doth she command any such habit, but leaveth 
 it as an indififerent thing ; and if the woman, who hath an 
 arbitrary power in this concernment, think fit to come forth 
 veiled, that is, better armed against the cold, her act cannot 
 constitute a ceremony of the Church, and so the Church not 
 chargeable with the abuse. Nor can this psalm be truly said 
 to be abused, thus applied, M'hen the contents thereof are ex- 
 
 " Lib. i. u. de Off Archidiaconi. Eccl. tit Archidiaconi. lit g. 
 
ANNOTATIONS UPON CHAPTER XI. 477 
 
 pressly thus, "this psalm teacheth that the faithful ought chap. 
 
 only to look for help from God." 
 
 E But deliver us from evil. '\ It hath been long enquiredj why 
 all the residue of the dominical prayer being rehearsed in 
 one continued course, in some parts of our liturgy there is 
 a break at this last petition, which is returned by way of 
 response. In satisfaction to which doubt, the consideration 
 of the praxis of former times will contribute very much. 
 The manner, you must understand, was then, for the priest, 
 who did officiate, to rehearse it as our office directeth. And 
 this last position was not returned by the people, but by the 
 choir or chorus, and that with an elevated voice. The design 
 whereof was, to give notice to the people that the Lord's 
 Prayer was drawing on to an end, that they might be more 
 ready to afford their Amen. For the service being all in 
 Latin, a tongue unknown to them, all their business at 
 church was only to join in the close of Amen, and for this 
 they had no other queue to direct them, than the loud pro- 
 nunciation of the foregoing member by the chorus : in the 
 328 Lord's Prayer, "but deliver us from evil" was their directory : 
 in other prayers, in scecula sceculorum, or per omnia scRCula 
 scBculorum. 
 
 F A commination.] Cum primis salutaris est cceremonia, saith 
 Bucer*^, " a very wholesome ceremony it is." Sed non video 
 cur debeat exhiberi solum uno die et non scepius ; " but I see 
 no reason why it should be restrained to one day" (for so it 
 was by the first liturgy of Edward VI.) " and not exhibited 
 oftener." Whereupon it was appointed to be used divers 
 times in the year. In our Church before the Reformation, 
 its antecessor, excommunication, or the great curse, was pro- 
 nounced four times in the year; on the first Sunday in 
 Advent, the first Sunday in clean Lent, on Trinity Sunday, 
 and the next Sunday after the Assumption of our Lady. The 
 appointment of these divers times is not settled by any pre- 
 cise rule of our Church, but in the visitation articles of arch- 
 bishop Grindal for his province of Canterbury, anno 1576, 
 as a learned collector* informs me, it seems there are three 
 days mentioned, as relating to this office. One of the 
 three Sundays next before Easter, one of the two Sundays 
 
 ' [Censura, p. 491.] ■* [Bp.Cosin'sadditionalnotestoNicholl's Comment.] 
 
478 ANNOTATIONS UPON CHAPTER XI. 
 
 CHAP, next be^re Pentecost, one of the two Sundays next before 
 — — — Christmas. These, I take it, were added to Ash- Wednesday, 
 not exclusive of it, by cause the following preface seems to 
 have a peculiar relation to it. 
 
 The priest shall go into the pulpit.'] But why not rather g 
 into the desk. Answer, because at the beginning of the re- 
 formation and establishment of our liturgy, there was no 
 such thing as a desk known in the church ; not a syllable of 
 this reading-pew in the Injunctions of either King Edw. VI. 
 or Queen Elizabeth, none in any order of advertisements set 
 forth by the supreme authority, none in any canons ecclesi- 
 astical, and to the best of my enquiry, none in any visitation 
 articles until the year 1603, when by the eighty-second 
 canon it is ordained, "that a convenient seat be made for 
 the minister to read service in." Indeed the pulpit was at 
 first designed not only for preaching, but also for other things 
 tending to the edification of the people ; there, even before 
 our liturgy was established, and while the Romish mass stood 
 entire in practice, was the epistle and gospel, and one chapter 
 of the New Testament in the forenoon, and one chapter of 
 the Old Testament in the afternoon^ as also the Pater 
 Noster, the Creed, and the Ten Commandments', appointed 
 to be read. All these in the time of Edward VI., and the 
 three last in the time of Queen Elizabeth?. This being thus, 
 it will be worth the enquiry, what it was that did first dic- 
 tate to us the necessity of the reading-desk. The satisfying 
 of which doubt wiU reside in reminding you of what I dis- 
 coursed upon the rubric before morning prayer, viz. that the 
 service was to be said in the accustomed place of the church 
 or chancel: that this place, regularly, was the choir or 
 chorus : now because in some churches, a belfry interpos- 
 ing, or over great distance impeding the voice, the people 
 would bear too slender a part in those orations, it was there- 
 fore in such cases left to the ordinary's discretion to vary 
 from the former course, and to assign such a place as he 
 should think meet " for the largeness and straightness of the 
 church and choir," for so are the words of the advertisements. 
 
 ' Injunct. Edw. VI. 22, anno 1547. same.] 
 [In the pulpit, or in such convenient ' Ibid. 4. 
 
 place as the people may' hear the « Injunct 1 Eliz. 5. 
 
ANNOTATIONS UPON CHAPTER XI. 479 
 
 Now this liberty was as readily taken as freely indulged: CHAP, 
 the ordinaries, flexible at the solicitations of their subordinate '■ — 
 
 ministers^ allowing tliem in several places to supersede their 
 former practice, settling the morning and evening service in 
 the church, as a place more edifying, and in order to it 
 tolerating the frame of a reading-desk ; which dispensation, 
 begun at first by some few ordinaries, became in process of 
 time to be recommended from one to another, until it 
 amounted to a'general and universal practice. 
 329 In the stead.l This office being erected in default of public 
 ^ and solemn penance, it may here seem pertinent to give an 
 account of the ancient practice, and the most material con- 
 cernments thereof, viz. by declaring what it was, upon whom, 
 by whom imposed, how long, by what degrees, and with what 
 ceremonies, persons in that state were restored to the com- 
 munion of believers, and received absolution. First, it was 
 an ecclesiastical censure, by which some persons were ordered 
 e'^oj ^r]6rjvat, " to be cast out of the Church," that is, inter- 
 dicted not only the participation of the Lord's Supper, but 
 all sociable converse in divine offices, being not admitted to 
 common prayers. Imposed it was upon such as apostatized 
 in the times of persecution, were convicted of heresy, schism, 
 contumacy, adultery, drunkenness, or such notorious crimes. 
 They who inflicted this censure, were the ol irpoeaTtoreii 
 •n-pea^vrepoi in St. Paul, 1 Tim. v. 7 : the ruling elders, the 
 probati seniores, in TertulHan'' ; the majores natu in St. 
 Cyprian' ; not lay elders, as some most erroneously suppose, 
 but those elders qui baptizandi et manum imponendi, et ordi- 
 nandi habuerunt potestatem, " who had power to baptize, to 
 confirm, to ordain," as the same father assureth us, no one 
 whereof was ever pretended to by lay elders. Nor were they 
 mere presbyters, as distinct from bishops, but both bishops 
 and presbyters. Bishops in chief, and presbyters in a fra- 
 ternal consociation. For though some words in St. Cyprian' 
 sound in favour of his acting alone, and exercising a sole power 
 in excommunication, yet when I hear him profess to his 
 presbyters, a primordio episcopatus mei, staiui nihil sine consi- 
 lio vestro privata sententia gerere, " I resolved from my first 
 instalment in episcopacy, never to act any thing of my own 
 
 h Apologet., c. 39. ' Epist. Ixxv. ' Epist. vi. 
 
480 ANNOTATIONS UPON CHAPTER XI. 
 
 CHAP, head without your advice/' I cannot but conceive that his 
 — — — presbyters were admitted joint commissioners with him, 
 though the definitive sentence passed, it is like, in his name 
 when he was present. 
 
 As for the time how long this penance was to continue, as 
 the Greek and Latin differed each from other, so was neither 
 at unity without itself, but varied with the times in an arbi- 
 trary course, protending and contracting it Kara ttjp ca/oKo- 
 •^lav Tov dfiaf>TijfmTo<;, " according to the rate and the assize 
 of the office," as the Constitutions'^ have it. In the Greek 
 Church at first, the party censured was separated from the 
 congregation Kara to d/idpTr]/jui e/SSo/taSa? Bvo, r) irhne rj 
 eirrd, "two, three, five, or seven weeks, according to the 
 nature of the office'." A very gentle and mild procedure, if 
 the severity of after times be considered, which instead of 
 those weeks appointed years, nay, and more than so, extend- 
 ing the censure sometimes even to twelve years, as shall be 
 seen anon. The time once perfixed and determined, the 
 bishop or his penitentiary, upon evident token of sincere 
 contrition, had power notwithstanding to abbreviate and 
 shorten it at pleasure. So the council of Ancyra" decreed, 
 Tom emcTKOTrovi i^ovaiav ej(eiv tov Tpoirov ttj? ejrurTpo<f>i]<i 
 SoKi/jLoaavTa^ ^CKavOpanreuea-Qai : " that bishops examining 
 the demeanour of penitents, shall have power to use more 
 clemency towards such as shall deserve it." So in the 
 Nicene council" liberty is given likewise to the bishop, where 
 he observes men truly penitent, ^ikavdparjroTepov Tt, irepl 
 avT&v ^ovXevaaaBai, " to deal more favourably vnth them." 
 
 Persons lapsed lying under the censure of the Church 
 thus and so long, it wUl not be amiss to enquire how they 
 spent their time in this irterim, and by what degrees they 
 were repristinated and rendered in their former state. The 
 most clear and most satisfactory account whereof is given us 
 by Gregorius Neocsesariensis, commonly called Thaumatur- 
 gus": upon their first expulsion, saith he, they were as- 
 Lib, ii. c. 16. riy afiapTdvovraxph twi' ^lffi6vTwi/ 5€?- 
 Const ubi supra. uOat TriiTrwVj iirep avTov eSxet^Oat. rf 
 ™ Can. 5. hcpdourtSf evSodi ttjs ttvKtjs (f r^ vdp- 
 Can. 12. 0TjKt' ev6a ftrrdvat xph "^^v Vt^BtpTTiKdra, 
 Can.^11. ['H TrpiffK\avtrts ?^(w t^s ews ruv KUTTixovfifVuv, koJ ^yrevBev 
 iruAijs TOV (liKTriplov ia-rlv, tvBa earara 4iepxe<r6ai. &Koiuv ykp, <pri<r\, ruv ypa- 
 
ANNOTATIONS UPON CHAPTER XI. 481 
 
 ssosignied their stations, e^a tjj? ttuXi?? tow ev/crrjpiov, "without chap. 
 in the churchyard/' where they were enjoined, as saith St. — — — 
 Basil also^, t&v elcnovrwv heladai Tna-T&v inrkp airr&v ev^^- 
 o-Qm, "to beseech the prayers of the faithful as they entered." 
 This place therefore was called •n-poKKavcri's, from their weep- 
 ing, mourning, and howling; there most commonly they spent 
 three years. Their next step was into the porch, evBo6t rrjs 
 irvXrjy ev tS vdpOijKi ; this place was called dxpoaa-K, because 
 there they stood amongst the audients to hear the sermon 
 preached and holy Scriptures read ; where they tarried three 
 years more. Their third remove was e<r(o6ev Tr)<i 'jTiiXrj<; tow 
 vaov, " into the very nave" and body of the church, close up 
 to the cateehuraenium. This place was called wTroTTTojo-t?, 
 "substration," because there they did inroTrlTTTeiv, throw them- 
 selves down to receive the priest's blessing, 7rpr]V€X<; eavrov^ 
 pnrrovvra<;, ical rm nermirw rrjv lyrjv TinrT0VTa<i\ "casting them- 
 selves all along prostrate, and even knocking the floor with 
 their foreheads," whilst the priest prayed, and, holding his 
 hand over them, gave them his benediction. And from this 
 very familiar custom of prostration, penitential incurvation, 
 at length the word fjuerdvoia came after to, be usually applied 
 to adoration, as in the liturgy ascribed to St. Chrysostom 
 fierdvoiav TToielv imports the doing of reverence by adora- 
 tion. He who was in this classis, St. Gregory tells us, was 
 to go out with the catechumens, fierd t&v. Karrixovfji.evosv 
 €^epy(r]Tat : by which there seems an evident difference be- 
 twixt the practice of this time, being about 360, and that of 
 the times succeeding the council of Laodicea; for by that 
 council it was expressly ordered"' that the catechumens and 
 penitents should be dismissed apart, for the word? are, fieTo, 
 TO i^eX&elv tovs /carrj^ov/jiepov^, " after the catechumens are 
 dismissed," tS>v ev /Jieravoia Trjv ev-^^rjv <ylve(p6ai, "the prayer 
 of the penitents rnust sueoeed." And here give me leave to 
 note further to you, that the ot iv lieravoia, so often men- 
 tioned in the Greek Church, are properly to be understood 
 
 (bSiv Kol TTis SiSa(TKa\lns, ^K^oKKiaBa, Km-iixoviihaiV reMvTotov, ^ fitBe^is 
 
 Koi /li] a^toiffBiD vpoffivxns- V Se vit6v- ray ayicurfi.(iTav.J 
 
 ruffis, 'Iva effa>6ev t^s xiJ\7)J toD vaov " Ad Amphiloch., can. 56. 
 
 i(rTiiiJ.eyos, ficrii ruv Karnixoviiivoiv i Chrysostom. 
 
 i^epX,€Tai. 7] ffiaraais, 'Iva avviaraTai ' Can. 19. 
 
 TOiS inffTOtSf Koi fi}f e^epx^Ttti ^6TCt Twy 
 
 l'estrange. I i 
 
482 ANNOTATIONS UPON CHAPTER XI. 
 
 CHAP, only of those penitents in this third degree, and not in a 
 — — — general notion, of all such as were under the Church's cen- 
 sure. And this is manifest by St. Basil, who, setting down 
 the order to be observed in the four years' excommunication 
 imposed upon fornicators, saith^ ■)(p'r} 8e tw TrpcoTO) ix^dX- 
 Xeadat t&v Trpocrev)(aw kol irpoaKkaLew ainov<; rfj 0vpa ttj? e/e- 
 KK7]aia<i' TO) Sevrepo) Se-xdijvai et? aKpoacnv tm rplro) he'yOrivat, 
 elf ijuerdvoiav, " the first year the fornicator must be turned 
 out of the Church, and lie howling at the door; in the 
 second, he shall be admitted to hear the word ; in the third, 
 he shall be received among the order of penitents." In this 
 condition, the censured persons, according to St. Gregory, 
 were to continue other three years. Their fourth advance 
 was into the congregation of the faithful, which caused a 
 change of posture as well as place; {nroirTaxyii, "prostration," 
 being turned to (rv<rraa-i,<i, "standing," and to a standing with 
 the faithful, joining prayers with them, and being present at 
 the celebration, but cnre'xofx^voi Trj<; 7rpoa-^opa<i, "abstaining 
 from the oblations," where the word 7rpoa-(f>opd hath a double 
 signification; first, the Eucharist itself is intended by it, 
 whereof they were not to participate, though they were present 
 at the receiving it. This was anciently called Kowmvla %G)/3t9 
 ■7rpocT<f>opd'i, "communicating without the Eucharist," or the 
 communion ev^'; p.ovr]';, "of prayer only," and therefore 
 Zonaras, upon the words of the fifth canon of the council of 
 Ancyra, Koiveovijo'drcocrav %(»/3k '7rpoa-<f>opd<;, saith, Kowwviav iv- 
 Tavda ov Tr)v /u,eTd\r]'\fnv t&v dyiaa/idTcov Xeyeo, dXXd Trjv fierd 
 rSiv TTKTrwv (rvcrTcunv, "the council calls here communication, 
 not the participation of the consecrated elements, but only a 
 standing together with the faithful." And so it must be, for 
 the canon adds, iva to riXeiov ttj TerpaeTia Xd^axriv, "that in 
 the fourth year they may come to the sacrament of perfection ;" 
 where, by the way, take notice, that the edition of Balsamon 
 reads Tpieria instead of rerpaerta, evidently false; and though 331 
 the edition of Zonaras presents it right in the Greek, yet it 
 erreth as much in the Latin, translating Terpaeria, triennio, 
 instead of quadriennio, as that of Dionysius JExiguus hath it 
 more truly. But though they did not participate of the 
 blessed Eucharist itself, yet was there bestowed upon them 
 
 ■ Ad Amphilooh., can. 22. 
 
ANNOTATIONS UPON CHAPTER XI. 483 
 
 the avriScopov, or "blessed bread," which being consecrated CHAP, 
 by prayers, though not for the service of the Eucharist, was — — — 
 given, saith Balsamon', to persons /t^ Bwafievov<; fierdXa^etv 
 r&v ayiav /j,vaTr]p{(ap, "which might not participate of the 
 blessed mysteries." The second import of the word irpoa- 
 ^opa is, as Dr. Hammond truly observeth", the very ofPer- 
 ings whereof the Eucharist was constituted, and so the sense 
 of the place must be, that they were in no capacity, neither 
 to offer themselves, nor partake of others' oblations. In this 
 state they abode their last three years, at the determina- 
 tion whereof they were admitted to fiWe^K, " participation." 
 This is the description which St. Gregory hath delineated as 
 the usage of his days. After him, following councils, as that 
 of Nice^ and Ancyra'', present us with a different scheme, 
 limiting penitents to three years' continuance in the porch, 
 and seven years in subtraction, observing no uniformity in 
 all cases, but varying as the quality of the crime directed. 
 Hitherto I have insisted only upon the eastern custom, now 
 I come to the western, where we must meet with no such 
 gradation, no medium betwixt the porch and the chancel. 
 This notwithstanding, we may observe, they, the Africans 
 especially, proceeded more severely against offenders than 
 did the Churches of the east ; uniform rule amongst them of 
 the earlier time there is none to be found ; for before gene- 
 ral councils stated and determined the practice, every bishop 
 ordered as he thought meet in his own diocese ; actum suum 
 disponit et dirigit unusquisque episcopus, saith Cyprian''; and 
 again ^, statuit quod putat unusquisque preepositus, " every 
 president establisheth what he please." Whence it is that 
 some of Cyprian's predecessors dandam pacem mcechis non 
 putaverunt, et in totum pcenitenticB locum contra adulteria 
 clauserunt, " decreed that adulterers should never be received 
 into the place of the Church, but for ever shut out of her 
 communion." And though St. Cyprian disliked this disci- 
 pline as over rigid, yet was his own clemency to such as 
 proved apostates to idolatry little more visible, only dis- 
 pensing in exitu suhveniri'-, " absolution to them at the last 
 
 ' In Syn. Autioch., can. 2. y Epist. lii. Antoniano. 
 
 « [Annot. in N. T. Eph. v. 2.] " Epist Ixxvi. Magno. 
 
 ' [Can. 11.] « Ibid., Ep. liL 
 =■ [Can. 4.] 
 
 ii2 
 
ANNOTATIONS UPON CHAPTEK XI. 
 
 CHAP, gasp," nay, in some cases not then neither; viz., "if they 
 — — — did not exhibit evident tokens of contrition before they were 
 cast upon their death-beds." So that if the Greek Church 
 be thought severe, the African may be called cruel. The 
 truth is, the Africans being kept in awe by the faction of 
 Novatus and Novatianus, were forced to carry a stricter hand 
 in discipline than otherwise they would, and therefore when 
 their adversaries declined in their reputation, they relaxed 
 and grew gentler towards delinquents, tendering the peace 
 of the Church to all indefinitely, who did on their death-beds 
 desire it ; as did the clergy of Eome also in the vacancy of 
 that see determine^, cum spes vivendi secundum hominem 
 nulla subsiiteret, caute et sollicite subveuiri, "then to afford 
 absolution, when the offenders are given over as dead men." 
 As the Latin Church outwent the Greek in protracting abso- 
 lution, so was her procedure more austere in the very act of 
 exclusion and excommunication. Her mode, as Gratian'^ 
 represents it, was this : " upon Ash-Wednesday all penitents 
 were to present themselves before the bishop, at the church 
 door, clothed in sackcloth, their feet bare, and visages de- 
 jected to the ground. Then were they by the arch-presbyters 
 or penitentiaries (who were to proportion their penance) led 
 into the church: the bishop, with the whole clergy, lying 
 prostrate on the floor, and bewailing their offences, sung the 
 seven penitential psalms. Then the bishop raising himself 332 
 from prayer laid his hands upon them, sprinkled holy water 
 and cast ashes upon their heads, covering them with sack- 
 
 " Inter op. Cyp. Epist. xxxi. ah oratione, juxta quod canones jubent, 
 
 •^ Distinct 1. c. 64. [In capite Quad- manus eis imponat, aquam benedictam 
 
 lagesimiB omnes poenitentes, qui pub- super eos spargat, cinerem prius miltat, 
 
 licam suscipiunt aut susceperunt pceni- deinde cilicio capita eoruin operiat : et 
 
 tentiam, ante fores Ecclesiae se reprae- cum gemitu et suspiriis denuntiet eis, 
 
 sentent Episcopo civitatis, sacco induti quod sicut Adamprojectus est de para- 
 
 nudis pedibus, vultibus in terram de- diso, ita ipsi pro peccatis ab ecclesia 
 
 missis, reos se esse ipso habitu et vultu abjiciuntur: post heec jubeat ministris, 
 
 protestantes. Ibi adesse debent decani, ut eos extra januas ecclesiae peUant : 
 
 i. B. archipresbyteri parochiarum et clerus vero prosequatur eos cum re- 
 
 presbyteri pajnitentium, qui eorum sponsorio, In sudore vultus tut vesceris 
 
 conversationem diligenter inspicere de- pane tuo ; ut videntes sanctain Eccle - 
 
 bent, et secundum raodum culpje poe- siam pro facinoribus suis tremefactam 
 
 nitentiara per prefatos gradus injun- atque commotam, non parvipendant 
 
 gere. Post heec eos in ecclesiam intro- pcenitentiam. In sacra autem Domini 
 
 ducant, et cum omni clero septem coena,nirsusab eorum decaniset eorum 
 
 poenitentiales psalmos in terra prostra- presbyteris ecclesiae liminibus reprie- 
 
 tus episcopus cum lacrymis pro eorum sententur.] 
 absolutione decantet: tunc resurgens 
 
ANNOTATIONS UPON CHAPTEK XI. 485 
 
 cloth, with sighs and sobs denounced against them, that as chap. 
 
 Adam was expelled out of paradise, so were they thrust out — " 
 
 of the Church for their iniquities ; then he commanded the 
 door-keepers to drive them out, all the clergy pursuing them 
 with this responsory, ' in the sweat of thy brows shalt thou 
 eat thy bread.' " Thus Gratian, from the council of Agatha. 
 Confessed it is this canon is very justly suspected for an 
 imposture, nor do I further urge this testimony than as 
 authors of unquestionable credit furnish us with most of the 
 same parcels scattered here and there without method. To 
 begin with the last, the comparing persons excommunicated 
 with Adam's expulsion out of paradise; Epiphanius'^, speaking 
 of the Adamiani ; el he So^eie riva ev •jrapaTTTmiiaTi, jiveadai 
 evKen tovtov avvd'yova'i.v. (pdaKOVcri jap aiirbv tov ^ABafi tov 
 ^e^ptoKora airo ^\ov, koI Kplvovai i^e<oa6ai, w? aTrb irapoi- 
 Seiaov, TovTe<7Ti t^? avrSsv ixxX'Tjaiai : " if any man chance to 
 be taken in an offence, they suffer him not to assemble with 
 them ; for they call him Adam, as one that hath eaten of the 
 forbidden fruit, and therefore adjudge him to be cast out of 
 paradise, meaning thereby their Church." Now though true 
 it is these Adamiani were accounted heretics, yet Epiphanius 
 mentions this as their opinion, not as their heresy. Heresy 
 it could not be which was embraced by the orthodox fathers 
 of that Church, who looked upon their penitents under the 
 same notion. Pr(Bvaricati sunt pactum Dei in Ecdesia ; sicut 
 Adam pravaricatus est in paradiso, sic isti ejiciantur de Ecde- 
 sia, saith Jerome^ of the excommunicated persons of his 
 days ; " they have broken the covenant of their God in the 
 Church, as Adam transgressed in paradise, and declare they 
 are his followers, that as he out of paradise, so are they 
 thrust out of the Church." Augustine' to the same purpose : in 
 hoc paradiso, id est Ecdesia, solent a sacramentis Altaris visi- 
 libus homines disciplina ecclesiastica removeri : " in this para- 
 dise, I mean the Church, ecclesiastical discipline is wont to 
 shut out some men from the visible elements of the Altar." 
 A thing so clear, as some derive the very institution of eccle- 
 siastical censure from that precedent. Now if any shall say 
 that this expulsion was only a sequestration of the person ex- 
 
 '^ Hseres. lii. ' In Hoseam, lib. ii. c. 6. 
 
 ' In Genes, ad lit, lib. xi. c. 40. 
 
486 ANNOTATIONS UPON CHAPTER XI. 
 
 CHAP, communicated from the outward communion dnd society of 
 
 '■ — the faithful in sacris, and though these testimonies firm the 
 
 comparison betwixt such persons and Adam, yet speak they 
 short of the rite mentioned by Gratian, viz. "the driving 
 them out of the Church," as it denoteth the place of God's 
 worship ; I answer, that there is no absolute necessity to 
 limit the interpretation to one which is applicable to both, 
 especially considering that the one so naturally results from 
 the other. And did these passages speak short, yet others 
 there are home enough, that especially of St. Jeromes, who 
 speaking of his Pabiola's not entering the Church, saith, 
 sacerdos ejecerat, " the priest had cast her out ;" where is 
 full evidence both for the act of expulsion itself, from the 
 Church, and for the person expelling, the priest, which ac- 
 cording to the idiom of antiquity always imported none 
 inferior to the bishop. As for the restraint of his solemn ex- 
 clusion to Ash-Wednesday, Gratian's word** must be taken ; 
 and for ought I see, well it may, considering nothing can be 
 urged against it, as labouring of any irrational absurdity. As 
 concerning penitents presenting themselves at the church 
 door, it is undoubtedly true, there they were to stand during 
 the time of divine service. Fabiola before mentioned, non 
 est ingressa ecclesiam, " did not enter into the church." So 
 the Roman clergy writing to St. Cyprian' in the vacancy of 
 that see ; adeant ad limen ecclesice sed non utique transiliant, 
 "the penitents may come to the threshold of the church, 
 but step beyond they must not." And this helps us to the 333 
 reading of Tertullian's adgeniculari carts Dei, where it was aris 
 Dei before. If penitents might not set so much as a foot 
 over the threshold of God's house, they could not properly be 
 said adgeniculari aris, " to kneel at the Altar." There was 
 indeed a great enmity between altars and persons of that 
 state, so great, as he who was absolved was said to be recon- 
 ciled " to the holy Altar," divino altari^. And this reconcilia- 
 tion was not to the Altar itself neither, but to the sacramen- 
 tal symbol consecrated at the Altar, and then his postliminia- 
 tion gave him liberty to approach no nearer the Altar than 
 
 B Epist Ixxvii. ad Oceanum de k Concil. Carthag., can. 7. [ihitiiA- 
 
 morte Fabiols. Xa-pjyat to« hpois fli/fficwTijpfoi j. ] Con- 
 
 fUbi supra. ciL Tolet. 1. can. 2. [reconcUiatus 
 
 lutcr op. Cyprian. xxxL Altario.] 
 
ANNOTATIONS UPON CHAPTER XI. 487 
 
 the cancellum, and consequently no adgeniculation at the CHAP. 
 
 Altars indulged to the very faithful themselvesj and if not to '■ — 
 
 them, much less to penitents. Their stations being then 
 assigned them without doors, there did they adgeniculari 
 caris Dei^, " supplicate the dear saints of God as they entered 
 the church ;" there did they beg patrocinium sanctce plebis 
 ad Deum obsecrandum, " the assistance of the holy congrega- 
 tion to entreat God in their behalf," according to the Greek 
 form mentioned before. As for the ceremonies related by 
 Gratian, which were indicative of interior humiliation, and as 
 it were, silent confessions, cause I have to think they were 
 rather spontaneous compliances with the received fashions of 
 those times, than the result of any ecclesiastical canon ; but 
 whether so, or not so, certain it is in use they were. St. Cy- 
 prian"", describing penitents in their splendid formalities, sets 
 them out thus, that they did, stratos solo adhcerere cineri, in 
 cilicio et sordibus volutare, (or, as TertuUian, solo et cineri 
 incubare,) " cast down upon the floor, wrap themselves up in 
 filthy and coarse sacking." So St. Jerome, Fabiola saccum in- 
 duerat, ut errorem publice fateretur, " had put on sackcloth, 
 that she might testify to all the world she had fallen." 
 Nor is this all ; he addeth, she stood in ordine poenitentium, 
 " in the row of penitents ;" discalceatis pedibus, " barefoot, 
 with her shoes off;" which Gratian maketh another rite ap- 
 pendant to solemn penance. In this posture and habit, illoti, 
 et sordulenti, et extra Icetitiam, to use Tertullian's phrase, 
 " nastily defiled with dirt, abandoning all signs of joy," con- 
 tinued they all the time of sacred offices, until that of the 
 Eucharist was finished, which being done, and the congrega- 
 tion risen, as they were coming forth out of the church, the 
 penitents, Sozomen" tells us, "with howling and great lamen- 
 tation fell grovelling before them, and the bishop coming up 
 to them, cast himself prostrate also, with great mourning, 
 the congregation all be-drenched with tears : then the bishop, 
 
 1 TertuUian. de Penitent. iirl tov iSdtpovs iriTrrei' txvv 6\o\vyy Kal 
 
 ™ De lapsis, Th ttuv ttjs iKK\7i<ria^ vXt^Bos SaKpiav 
 
 " Hist Eccles., lib. vii. c. 16. [^St; ifj.irtfiiT\aTai' koX jUct^ t»Oto Se TrpSoros 
 
 5e irXTipuBeiffTis ttjs tov Qeov \eiTovp- 6 iiriffKOiros i^ayiffrarai, Kal roijs Kei^e- 
 
 yias, fih fieracrx^vTes &y ^{itrrais Be^ls, vovs kviffr'qffi' koX ^ wpaaTJKev, virip 
 
 (riiv oifiwy^ Kal oSvpfj.^ irprive^s eVi yTJs 7]fj.apTriK6Tuy fifrafi^Kovii^vtJOV eii^dfx^vos 
 
 piwToviTt iTfpas* avT nrp6ff(tiTTos Se SeSa/cpu- aTroTrejUiret.] 
 fieuos d ^iriffKOTVos Tpo(Tdp<i^(av, dfioiois 
 
1111 
 
 488 ANNOTATIONS UPON CHAPTER XI. 
 
 CHAP, rising up first, and the rest after him, he sent up his prayers 
 ^- to God for them, and so dismissed them." 
 
 Having thus laid down the several schemes and fashions of 
 both primitive Churches, during the time of penance, it will 
 be now proper to survey how they recovered those rites from 
 which they fell. For which work, it is very probable in both 
 Churches, one peculiar day, though not in both one and 
 the same, was set apart ; what that day was in the Greek 
 Church I am not yet satisfied, what in the Latin, all those 
 ancient ritualists published by Hittorp", with Durandus, Du^ 
 rantus, and others of later edition, who constantly fix it pre- 
 cisely upon Maundy-Thursday, seem to put it out of ques- 
 tion; which possibly was exactly true in reference to the 
 times wherein they wrote, and not very wide from the more 
 ancient limitation ; for St. Jerome, giving us an account of 
 Fabiola's reception into the communion of the faithful, saith, 
 it was sub diem Paschce, " very near Easter," and must con- 
 sequently fall into the holy week ; but St. Ambrose? is most 
 express in his epistle to Marcellina, who sending her a kind 
 of journal of that great tumult about his not delivering up of 
 the Church, he giveth it this date, erat autem dies, quo sese 33i 
 Dominuspro nobis tradidit, quo itiEcclesia pcenitentia relaxatur, 
 " now it was the day whereon our Lord delivered Himself for 
 us, whereon public penance is released in the Church.'^ Nor 
 was this a day of general release, but restrained only to such 
 as had gone their full time of penance, and had completed itj 
 as it was prefixed. As for the rites belonging to this recon- 
 ciliation, they were in both Churches conformably two, one 
 proper to the absolved, the other to the absolving person : 
 the absolved being produced in the face of the congregation, 
 made there public confession of his sins, then called exho- 
 mologesis, whereupon he was absolved with imposition of 
 hands ; in which the bishop, as he ought, did preside. And 
 this is that very imposition of hands intended by the Apo- 
 stle, 1 Timothy v. 33, where he commands him " to lay 
 hands suddenly upon no man," as the learned Annotator' of 
 late, and Tertullian"" of old hath observed, to my apprehen- 
 sion, most truly. 
 
 " [Alcuinus, cap. 17. Amalarius For- ■■ [Hammond, vol. iii. p. 700.] 
 
 tunatus, cap. 12 &c.] ' [De pudicitiS, u. 18.] 
 
 !■ Epist. liii. 
 
ANNOTATIONS UPON CHAPTER XI. 489 
 
 Thus stood the discipline of the ancient Church for the chap. 
 
 first six hundred years, she keeping therein a decent medium '—^ 
 
 between two extremes. To cut off lapsed persons from all 
 hope of one single pardon, would have abetted the rigid 
 humour of Novatus. Again, on the other side, medicina vilis 
 minus utilis esset agrotis %■ "a medicine too cheap and easy 
 to be come by, would make it the less effective in operation." 
 To avoid therefore that contempt, which an over frequent 
 and too familiar lenity would create, this indulgence once, 
 and but once she granted, there being, sicut unum baptisma, 
 ita una penitentia qua publice ttgitur^, " as but one baptism, 
 so but one public penance in the Church." 
 
 That this, the most laudablfe, most edifying way of Chris- 
 tian reformation by ecclesiastical censures, should, in a Church 
 assuming the style of reformed, be so almost totally aban- 
 doned ; that a discipline, so apostolical, so primitive, should, in 
 a Church justly pretending to be the very parallelogram and 
 true representation of those excellent copies, be so very near 
 invisible; that the restoration thereof should hitherto be- 
 come the vote of so many, and endeavour of so few; is to me 
 a vefy great wonder. Perhaps some will say, that this strict 
 discipline seemed rather to magnify the power of the keys, 
 and authority of the clergy, than the mercies of God : mer- 
 cies so inexhaustible, as all our sins are in comparison of them 
 but oaov (riruvdrfp tt/so? vekajo';^, "as a drop to the ocean." 
 To which it may be returned, in excuse of those rigorous 
 proceedings, first, that Christianity was but then in the 
 bud, the profession thereof thinly dispersed in the crowd of 
 pagans, where the least moral scandal would have been a 
 great blemish to the whole party, and consequently impeded 
 the gaining of proselytes. For it is a rule infallible, that no 
 sect whatsoever can thrive and prosper, whose professors do 
 not exhibit a fair front of moral virtues in their outward 
 actions. Upon this account it was expedient, that the 
 Church, under the penalty of the deepest of her censures^ 
 should require, from all her subordinates, such a practical 
 and exemplary purity, as might render her most resplendent, 
 even in the opinion of her greatest enemies. Again, empe- 
 
 ■ Augustin., Ep. liv. [153.] " Chrysost. de Posn., Horn. 3. [torn. 
 
 ' Ambros. de Poenit, lib. ii. t. 10. ii p. 341.] I 
 
490 ANNOTATIONS UPON CHAPTER XI. 
 
 CHAP, rors and supreme magistrates had not then embraced Chris- 
 — ?i^ tianity, and consequently, no laws established to punish such 
 
 crimes as were of mere ecclesiastical relation ; and, in 
 default of such laws, the Church had all the reason in the 
 world to exercise that spiritual jurisdiction Christ had em- 
 powered her with, to those intents for which it was given. 
 And though since Christian magistrates have taken the 
 Church to nurse, political laws take cognizance of, and punish 
 all notorious offenders, and so her censure now less neces-335 
 sary, yet considering that coercive power operates most upon 
 the outward act, and really reforms the inward habit, I 
 question not but this spiritual discipline might be used still 
 in some degrees, to the greater advancement of piety and a 
 holy life. Sure I am with learned Casaubon, huic revocandts 
 in usum operam impendisse, res futura sit Deo gratior, quam 
 defidei dogmatibus subtiliter disputare extra Scripturas, et om- 
 nes dissentientes ferro, et flamma persequi, in quo hodie summus 
 pietatis apex ponitur ; " the endeavour of recalling this disci- 
 pline into practice, would be time better spent, and to God 
 much more acceptable, than, without Scripture, to dispute 
 nicely about points of faith, and to prosecute with fire and 
 sword aU contrary judgment, which is now-a-days made the 
 great point of Christian piety." 
 
 The curate.] It is rightly observed by Mr. Sparrow, that i 
 the word curate in our Uturgy, is not meant according to the 
 vulgar use, to signify a stipendiary", hireling, or such an one 
 as was formerly called temporalis vicarius, " a vicar at wiU;" 
 but the parson, rector, or incumbent of the church : and 
 thence beneficium curatum is described by Lindwood^ to be a 
 benefice, qtwd parochiam habet in qua est cura animarum non 
 per mcarios, sed per rectores aut ministros ipsius beneficii vel 
 illorum temporales vicarios exercenda ; " which hath a parish, 
 wherein is the cure of souls to be exercised not by vicars, 
 but by the rectors or ministers of the benefice, or by their 
 stipendiaries." 
 
 T7ie homily.] Two considerable questions there are con- K 
 cerning the homilies. First, whether they be part of our 
 
 •[Rationale. — But all those, whether his flock, and so are the bishop's 
 
 parsons or vicars, to whom the bishop, curates.] 
 
 who is the chief pastor, hath committed ^ Provinc, lib. iii c. de Prebend, v. 
 
 the cure of the souls of some part of cur. Animarum. 
 
ANNOTATIONS UPON CHAPTER XI. 491 
 
 Church's liturgy. Secondly, whether they be so far her doc- chap. 
 trine, as to declare her sense in points dogmatical. As for — ^-^ — ■ 
 the first, the rubric in the Communion office speaks affirma- 
 tive enough, "after the creed shall follow one of the homilies," 
 and the preface to the first book of homilies commandeth all 
 parsons, vicars, curates, &c., every Sunday and holyday in the 
 year, &c., after the gospel and creed, in such order and place 
 as is appointed in the Book of Common Prayer, to read one 
 of the said homilies, evidently implying they were no more to 
 be omitted than any other part of the service, but where the 
 rubric gives a toleration. As for the second, the aforesaid 
 preface tells us they were set forth for the expelling of erro- 
 neous and poisonous doctrines. More fully the orders of 
 King James % "the homilies are set forth by authority in the 
 Church of England," not only for a help of non-preaching, 
 but withal as it were a pattern for preaching ministers. 
 L Imprinted at London, S^c. the 7th day of March, 1549.] 
 Observing the year and month of this impression, we are 
 taught how to correct Calvin's letter to the Protector, which 
 some editions date October 20, 1546% other October 22, 
 1548''. Both false even to miracle. This letter was occa- 
 sionally wrote upon some offence taken at several parcels of 
 this liturgy; so that by consequence infallible, this must 
 antedate that. This is demonstrable ; first, the very words 
 of that letter itself, audio recitari istic, in cmnxe celebratione 
 orationem pro defunctis ; " I am informed, that in the Com- 
 munion office there" (speaking of England) "a prayer for the 
 dead is rehearsed ;" this clearly relateth to the latter end of 
 the prayer for the whole state of the Catholic Church in this 
 liturgy. Secondly, it is evident by another epistle of Calvin 
 to Bucer'', then here in England, referring to the former 
 letter ; dominum Protectorem ut volebas conatus sum hortari ; 
 " I have used my endeavour, as thou didst wish me, to per- 
 suade the Protector." Whence manifest it is, that letter was 
 wrote at the instance , of Martin Bucer then in England. 
 Now Bucer arrived not in England until anno '49 ; though 
 336 Mr. Fox"^ erroneously renders him here anno '47. This is 
 
 ^ Anno 1522. " [P. 81.] 
 
 " [Edd. Genev. 1575 and 1576.] ^ [Acts and Monuments, vol. ii. 
 
 !> [Ed. Amstelodam. 1567.] b. 9.] 
 
492 ANNOTATIONS UPON CHAPTER XI. 
 
 CHAP, apparent by the occasion of his leaving Strasburg. In the 
 
 ^ — year 1548, Charles V., then emperor, caused at the diet of 
 
 Augsburg a form of religion to be drawn up, so modified in 
 accommodation to the both Eomish Catholics and Protest- 
 ants, as he expected both parties would subscribe unto it : 
 and because it was only intended as the standard of belief 
 until the council of Trent should add to the points contro- 
 verted a final determination, and no longer, it was therefore 
 called the Interim °. Bucer being called to Augsburg (by 
 the electors palatine and Brandenburg, with the emperor's 
 leave) to submit to this Interim, declared he could not with 
 a safe conscience do it. He well knew that this declaration 
 once past, Strasburg would be no place of security to him^ 
 especially taking notice that the emperor had an old pique 
 and grudge against him, as a principal actor in the Cologne 
 reformation^ Being thus necessitated to abandon Stras- 
 burg, he intimated his condition to a friend of his in Eng- 
 land, that friend acquaints the bishop Cranmer therewith, 
 who presently by an express of his own, dated October 2, '48, 
 and after by his secretary Peter Alexander, March 14, '49, gives 
 him an earnest invite to England, with promises of ample 
 promotion. To this friendly call Bucer listens, and visits 
 England in the springs. Oum primum venissem are his own 
 words'*; as soon as he came over, he caused the liturgy to be 
 translated for him, that he might judge whether or not he 
 might conform to it. So that the liturgy was certainly pub- 
 lished before he came over, and that was not until '49. 
 Being here, and observing some ceremonies boggled at by 
 nicer palates, that summer he gives Calvin an account 
 thereof, desiring him to move the Protector they might not 
 be so strictly urged. This was the genuine and true impul- 
 sive to Calvin, to write that letter, which if dated in October, 
 as all the impressions of his epistles render it, and the con- 
 text of all circumstances seems to persuade belief, it must 
 then of necessity be in October 1549, 
 
 ■: [Voetus desp. cans. Pap. 1635. e [Calendis April. MDXLIX. iter 
 
 p. 555. Jussu Caroli V. ab Islebio, Sido- ingreditur. Sleidanus. Comm., lib. xxi. 
 
 nio et Phlugo conscviptum.] Collier's Eccl. Hist., part ii. b. 4.] 
 
 f Sturmii Epist. Fr. Walsingliamo. ^ [Censura, p. 456.] 
 
3" THE PROCLAMATION. 
 
 Edward by the grace of God King of England^ France, 
 and Ireland, Defender of the Faith, and of the Church of Eng- 
 land and Ireland, on earth the supreme head. To all and 
 singular our loving subjects, greeting. For so much as in 
 our high court of parliament lately holden at Westminster, it 
 was by us, with the consent of the lords spiritual and tem- 
 poral, and commons there assembled, most godly and agree- 
 ably to Christ's holy institution enacted, that the most blessed 
 Sacrament of the body and blood of our Saviour Christ, 
 should from henceforth be commonly delivered and ministered 
 unto all persons, within our realm of England and Ireland, 
 and other our dominions, under both kinds, that is to say, of 
 bread and wine, (except necessity otherwise require,) lest 
 every man phantasying and devising a sundry way by him- 
 self, in the use of this most blessed Sacrament of unity, 
 there might thereby arise any unseemly and ungodly diver- 
 sity : our pleasure is, by the advice of our most dear uncle the 
 duke of Somerset, governor of our person, and protector of our 
 realms, dominions, and subjects, and other our privy council, 
 that the said blessed Sacrament be ministered unto our peo- 
 ple only after such form and manner as hereafter, by our au- 
 thority, with the advice before mentioned, is set forth and de- 
 clared. Willing every man with the due reverence and 
 Christian behaviour, to come to this holy Sacrament and 
 most blessed Communion, lest that by the unworthy receiving 
 of so high mysteries they become guilty of the body and blood 
 of the Lord, and so eat and drink their own damnation : but 
 rather diligently trying themselves, that they so come to this 
 holy table of Christ, and so be partakers of this holy Com- 
 munion, that they may dwell in Christ, and have Christ 
 dwelling in them. And also with such obedience and con- 
 formity to receive this our ordinance, and most godly direc- 
 tion, that we may be encouraged from time to time, further 
 
494 THE PROCLAMATION. 
 
 to travel for the reformation and setting forth of such godly 
 orders as may be most to God's glory, the edifying of our 
 subjects, and for the advancement of true religion. Which s 
 thing we, by the help of God, most earnestly intend to briug 
 to effect, willing all our loving subjects in the mean time 
 to stay and quiet themselves with this our direction, as men 
 content to follow authority, according to the bounden duty 
 of subjects, and not enterprising to run afore, and so by their 
 rashness become the greatest hinderers of such things as 
 they more arrogantly than godly would seem, by their own 
 private authority, most hotly to set forward ; we would not 
 have our subjects so much to mislike our judgment, so much 
 to mistrust our zeal, as though we rather could not discern 
 what were to be done, or woTild not do all things in due 
 time. God be praised, we know both what by His word is 
 meet to be redressed, and have an earnest mind, by the advice 
 of our most dear uncle, and other of our privy council, with 
 all diligence and convenient speed, so to set forth the same, 
 as it may most stand with God's glory, and ediiying and 
 quietness of our people : which we doubt not but all our 
 obedient and loving subjects will quietly and reverently 
 tarry for. 
 
 God save the King. 
 
339 THE ORDER OF 
 
 THE COMMUNION. 
 
 First the parson, vicar, or curate, the next Sunday or holy- 
 day, or at the least one day before he shall minister the Com- 
 munion, shall give warning to his parishioners, or those which 
 be present, that they prepare themselves thereto, saying to them 
 openly and plainly as hereafter followeth, or such like. 
 
 Dear friends, and you especially upon whose souls I have 
 cure and charge, upon day next I do intend,, by God^s 
 
 grace, to ofiFer to all such as shall be thereto godly disposed, 
 the most comfortable Sacrament of the body and blood of 
 Christ, to be taken of them in the remembrance of His most 
 fruitful and glorious passion : by the which passion we have 
 obtained remission of our sins, and be made partakers of the 
 kingdom of heaven, whereof* we be assured and ascertained, 
 if we come to the said Sacrament with hearty repentance of 
 our offences, stedfast faith in God's mercy, and earnest mind 
 to obey God's wUl, and to offend no more : wherefore our 
 duty is, to come to these holy mysteries with most hearty 
 thanks to be given to God Almighty, for His infinite mercy 
 and benefits, given and bestowed upon us. His unworthy ser- 
 vants, for whom He hath not only given His body to death 
 and shed His blood, but also doth vouchsafe, in a Sacrament 
 and mystery, to give us His said body and blood spiritually 
 to feed and drink upon. The which Sacrament, being so 
 divine and holy a thing, and so comfortable to them which re- 
 ceive it worthily, and so dangerous to them that will presume 
 to take the same unworthily: my duty is to exhort you in the 
 mean season to consider the greatness of the thing, and to 
 search and examine your own consciences, and that not 
 lightly, nor after the mariner of dissemblers •> with God; but 
 as they which should come to a most godly and heavenly 
 
 " ["wherefore"] " [" dissimulers"] 
 
496 THE ORDER OF 
 
 banquet ; not to come but in the marriage garment required 
 of God in Scripture, that you may, so much as lieth in you, 
 be found worthy to come to such a table. The ways and 
 means thereto is, 
 
 First, that you be truly repentant of your former evil life, 
 and that you confess with an unfeigned heart to Almighty 
 God your sins, and unkindness towards His majesty, com- 
 mitted either by will, word, or deed, infirmity or ignorance, 
 and that with inward sorrow and tears you bewail your 
 oflfences, and require of Almighty God mercy and pardon, 340 
 promising to Him, from the bottom of your hearts, the 
 amendment of your former life. And amongst all others, I am 
 commanded of God, especially to move and exhort you to 
 reconcile yourselves to your neighbours whom you have 
 offended, or who hath offended you, putting out of your 
 hearts all hatred and malice against them, and to be in love 
 and charity with all the world, and to forgive others, as you 
 would that God should forgive you. And if there be any of 
 you whose conscience is troubled and grieved in any thing, 
 lacking comfort or counsel, let him come to me, or" some 
 other discreet and learned priest, taught in the law of God, 
 and confess and open his sin and grief secretly, that he may 
 receive such ghostly counsel, advice, and comfort, that his 
 conscience may be relieved, and that of ua as a minister of 
 God, and of the Church, he may receive comfort and absolu- 
 tion, to the satisfaction of his mind, and avoiding of all 
 scruple and doubtfulness ; requiring such as shall be satisfied 
 with a general confession, not to be offended with them that 
 doth use, to their further satisfying, the auricular and secret 
 confession to the priest, nor those also which think needful 
 or convenient for the quietness of their own consciences, par- 
 ticularly to open their sins to the priest, to be offended with 
 them which are satisfied with their humble confession to God, 
 and the general confession to the Church : but in these things 
 to follow and keep the rule of charity. And every man to be 
 satisfied with his own conscience, not judging other men's 
 minds or acts, whereas he hath no warrant of God's word 
 for the same. 
 
 The time of Communion shall be immediately after that the 
 
 ' [" to"] 
 
THE COMMUNION. 497 
 
 priest himself hath received the Sacrament, without the varying 
 of any other rite or ceremony in the Mass {until other order 
 shall be provided) but as heretofore usually the priest hath done 
 with the Sacrament of the body, to prepare less'^, and conse- 
 crate so much as will serve the people, so it shall yet continue 
 still after the same manner and form, save that he shall bless 
 and consecrate the biggest chalice, or some fair and convenient 
 cup or cups full of wine, with some water put unto it. And that 
 day not drink it all up himself, but taking one only sup or draught, 
 leave the rest upon the Altar covered, and turn to them that are 
 disposed to be partakers of the Communion, and shall thus ex- 
 hort them as followeth : 
 
 Dearly beloved in the Lord^ ye coming to this holy Com- 
 munion, must consider what St. Paul writeth to the Corinth- 
 ianSj how he exhorteth all persons diligently to try and ex- 
 amine themselves, or ever they presume to eat of this bread and 
 drink of this cup ; for as the benefit is great, if with a truly 
 penitent heart, and lively faith, we receive this holy Sacra- 
 341 ment, (for then we spiritually eat the flesh of Christ, and 
 drink His blood ; then we dwell in Christ, and Christ in us ; 
 we be made one with Christ, and Christ with us :) so is the 
 danger great, if we receive the same unworthily, for then we 
 become "guilty of the body and blood of Christ our Saviour, 
 we eat and drink our own damnation, because we make no 
 difference of the Lord's body ; we kindle God's wrath over 
 us, we provoke Him to plague us with divers diseases, and 
 sundry kinds of death. Judge therefore yourselves, brethren, 
 that ye be not judged of the Lord. Let your mind be with- 
 out desire to^ sin. Repent you truly for your sins past, have 
 an earnest and lively faith in Christ our Saviour, be in per- 
 fect charity with all men, so shall ye be meet partakers of 
 these holy mysteries. But, above all things, you must give 
 most humble and hearty thanks to God the Fathei*, the Son, 
 and the Holy Ghost, for the redemption of the world, by the 
 death and passion of our Saviour Jesus Christ, both God and 
 man, who did humble Himself, even to the death, upon the 
 cross, for us miserable sinners, lying in darkness and the 
 shadow of death, that He might make us the children of 
 
 " ["bless"] « ["of"] 
 
 l'estkange. K k 
 
498 THE ORDER OF 
 
 God, and exalt us to everlasting life. And to the end, that 
 we alway should remember the exceeding love of our Master 
 and Saviour Jesus Christ, thus doing for us ; and the innu- 
 merable benefits which by His precious blood-shedding He 
 hath obtained to us, He hath left in these holy mysteries as 
 a pledge of His love, and a continual remembrance of the 
 same. His own blessed body and precious blood, for us spiri- 
 tually to feed upon, to our endless comfort and consolation. 
 To Him therefore, with the Father and the Holy Ghost, let 
 us give, as we are bound, continually'' thanks, submitting 
 ourselves wholly to His holy will and pleasure, and studying 
 to serve Him in true holiness and righteousness, all the days 
 of our life. Amen. 
 
 Tlien the priest shall say to them that be ready to take the 
 Sacrament : 
 
 If any man here be an open blasphemer, Sadvouterer, in 
 malice, or envy, or any other notable crime, and be not truly 
 sorry therefore, and earnestly minded to leave the same vices, 
 or that, doth not trust himself to be reconciled to Almighty 
 God, and in charity with all the world, let him yet awhile 
 bewail his sins, and not yet come to this holy table, lest, 
 after the taking of this most blessed bread, the devil enter 
 into him, as he did into Judas, to fulfil in him aU iniquity, 
 and to bring him to destruction, both of body and soul. 
 
 Here the priest shall pause awhile, to see if any man will 3i2 
 withdraw himself; and if he perceive any so do, then let him 
 commune with him privily at convenient leisure, and see whether 
 he can, with good exhortation, bring him to grace : and after a 
 little pause, the priest shall say, 
 
 You that do truly and earnestly repent you of your sins 
 and offences committed to Almighty God, and be in love and 
 charity with your neighbours, and intend to lead a new hfe 
 and heartily to foUow the commandments of God, and to walk 
 from henceforth in His holy ways, draw near, and take this 
 holy Sacrament to your comfort, make your humble confes- 
 sion to Almighty God, and to His holy Church, here gathered 
 together in His name, meekly kneeling upon your knees. 
 
 ' ["most bounden, continual"] g ["an"] 
 
THE COMMUNION. 499 
 
 Then shall a general confession be made, in the name of all 
 those that are minded to receive the holy Communion, either by 
 one of them, or else by one of the ministers, or by the priest 
 himself, all kneeling humbly upon their knees. 
 
 Almighty God, Father of our Lord Jesus Christ, Maker of 
 all things, Judge of all men; we knowledge and bewail our 
 manifold sins and wickedness, which we from time to time 
 most grievously have committed, by thought, word, and 
 deed, against Thy divine Majesty, provoking most justly Thy 
 wrath and indignation against us, we do earnestly repent 
 and be heartily sorry for these our misdoings ; the remem- 
 brance of them is grievous unto us ; the burthen of them is 
 intolerable ; have mercy upon us, have mercy upon us, most 
 merciful Father ; for Thy Son our Lord Jesus Christ's sake 
 forgive us all that is past, and grant that we may ever here- 
 after serve and please Thee in newness of life, to the honour 
 and glory of Thy name, through Jesus Christ our Lord. 
 
 Then shall the priest stand up, and turning him to the 
 people, say thus : 
 
 Our blessed Lord, who hath left power to His Church to 
 absolve penitent sinners from their sins, and to restore to 
 the grace of the heavenly Father such as truly believe in 
 Christ, have mercy upon you, pardon and deliver you from 
 all sins, confirm and strengthen you in all goodness, and 
 bring you to everlasting life. 
 
 Then shall the priest stand up, and turning him to the peo- 
 ple, say thus : 
 
 Hear what comfortable words our Saviour Christ saith to 
 all that truly turn to Him. 
 
 343 Come unto Me all that travail, and be heavy laden, and I 
 shall refresh you. So God loved the world, that He gave 
 His only-begotten Son, to the end that all that believe in 
 Him should not perish, but have life everlasting. 
 
 Hear also what St. Paul saith. 
 
 This is a true saying, and worthy of all men to be era- 
 braced and received, That Jesus Christ came into this world 
 to save sinners. 
 
 Kk2 
 
500 THE ORDER OF 
 
 Hear also what St. John saith. 
 
 If any man sin, we iave an Advocate with the Father, 
 Jesus Christ the righteous, He it is that obtained grace for 
 our sins. 
 
 Then shall the priest kneel down and say, in the name of all 
 them that shall receive the Communion, this prayer following. 
 
 We do not presume to come to this table, O merciful 
 Lord, trusting in our own righteousness, but in Thy mani- 
 fold and great mercies : we be not worthy so much as to 
 gather up the -crumbs under Thy table : but Thou art the 
 same Lord, whose property is always to have mercy : grant 
 us therefore, gracious Lord, so to eat the flesh of Thy dear 
 Son Jesus Christ, and to drink His blood, in these holy mys- 
 teries, that we may continually dwell in Him, and He in us, 
 that our sinful bodies may be made clean by His body, and 
 our souls washed through His most precious blood. Amen. 
 
 Then shall the priest rise, the people still reverently kneeling, 
 and the priest shall deliver the Communion first to the minis- 
 ters, if any be there present, that they may be ready to help the 
 priest, and after to the other; and when he doth deliver the 
 Sacrament of the body of Christ, he shall say to every one these 
 words following. 
 
 The body of our Lord Jesus Christ, which was given for 
 thee, preserve thy body unto everlasting life. 
 
 And the priest delivering the Sacrament of the blood, and 
 giving every one to drink once and no more, shall say, 
 
 The blood of our Lord Jesus Christ, which was shed for 
 thee, preserve thy soul unto everlasting life. 
 
 If there be a deacon or other priest, then shall he follow with 
 the chalice, and as the priest ministereth the bread, so shall he, 
 for the more expedition, minister the tvine, in form before 
 ivritten. 
 
 TTien shall the priest, turning him to the people, let the people 344 
 depart with this blessing. 
 
 The peace of God, which passeth all understanding, keep 
 
THE COMMUNION. 501 
 
 your hearts and minds in the knowledge and love of God, 
 and of" His Son Jesus Christ our Lord. 
 
 To the which the people shall answer, 
 Amen. 
 
 Note, that the bread that shall be consecrated, shall be 
 such as heretofore have been accustomed. And every of the 
 said consecrated breads shall be broken in two pieces at the 
 least, or more, by the discretion of the minister, and so dis- 
 tributed. And men must not think less to be received in 
 part than in the whole, but in each of them the whole body 
 of our Saviour Jesu Christ. 
 
 Note that, if it doth so chance that the wine hallowed and 
 consecrate doth not suffice, or be enough for them that do 
 take the Communion, the priest, after the first cup or cha- 
 lice be emptied, may go again to the Altar, and reverently 
 and devoutly prepare and consecrate another, and so the 
 third, or more Ukewise, beginning at these words, simili modo 
 postquam cmnatum est, and ending in these words, qui pro 
 vobis, et pro multis effundetur, in retnissionem peccatorum, and 
 without any levation or lifting up. 
 
 ^ Imprinted at London the VIII day of March, in the 
 second year of the reign of our Sovereign Lord King Edward 
 the Sixth : by Richard Grafton, printer to his most royal 
 Majesty. In the year of our Lord M.D.XLVIII. 
 
 Cum privilegio ad imprimendum solum. 
 
 h p. in"] 
 
THE 
 
 FORM AND MANNER 
 
 MAKING, [ORDAINING,] AND CONSECRATING 
 
 [OF] 
 
 BISHOPS, PRIESTS, AND DEACONS, 
 
 [according to the order of the church of ENGLAND.] 
 
 THE PREPACE. 
 
 Common Prayer. 
 It is evident unto all men 
 diligently reading holy Scrip- 
 ture and ancient authors, that 
 from the Apostles' time there 
 have been these orders of mini- 
 sters in Christ's Church ; bi- 
 shops, priests, and deacons. 
 Which offices were evermore 
 had in siich reverend estimation, 
 that no man might presume to 
 execute any of them, except he 
 were first called, tried, ex- 
 amined, and known to have 
 such qualities as are requisite 
 for the same; and also by 
 public prayer, toith imposition 
 of hands, were approved and 
 admitted thereunto by lawful 
 authority. And therefore, to 
 the intent that these orders 
 
 Edward the Vlth. 
 It is evident unto all men 
 diligently reading holy Scrip- 
 ture and ancient authors, 
 that from the Apostles' time 
 there hath been these orders 
 of ministers in Christ's 
 Church ; bishops, priests, and 
 deacons. Which offices were 
 evermore had in such reve- 
 rend estimation, that no man 
 by his own private authority 
 might presume to execute any 
 of them, except he were first 
 called, tried, examined, and 
 known to have such qualities 
 as were requisite for the same; 
 and also by public prayer, 
 with imposition of hands, ap- 
 proved and admitted there- 
 unto. And therefore to the 
 
THE PUEl'ACE. 
 
 503 
 
 may be continued, and reve- 
 rently used and esteemed, in 
 the Church of England ; no 
 man shall be accounted or 
 taken to be a lawful bishop, 
 priest, or deacon in the Church 
 of England, or suffered to exe- 
 cute any of the said functions, 
 except he be called, tried, ex- 
 amined, and admitted there- 
 unto, according to the form 
 hereafter following, or hath 
 had formerly episcopal conse- 
 cration, or ordination. 
 2 [And none shall be admitted 
 a deacon, except he be twenty- 
 three years of age, unless he 
 have a faculty. And every man 
 which is to be admitted a priest 
 shall be full four-and-twenty 
 years old. And every man 
 which is to be ordained or con- 
 secrated bishop shall be fully 
 
 intent these orders should be 
 continued and reverently used 
 and esteemed in this Church 
 of England ; it is requisite 
 that no man (not being at this 
 present, bishop, priest, nor 
 deacon,) shall execute any of 
 them except he be called, 
 tried, examined, and admitted 
 according to the form here- 
 after following. 
 
 And none shall be admitted 
 a deacon, except he be twenty- 
 one years of age at the least. 
 And every man which is to be 
 admitted a priest shall be full 
 four-and-twenty years old. 
 And every man which is to 
 be consecrated a bishop, shall 
 be fully thirty years of age. 
 
 thirty years of age.] 
 
 And the bishop, knowing either by himself, or by sufficient 
 testimony, any person to be a man of virtuous conversation, 
 and without crime ; and, after examination and trial, finding 
 him learned in the Latin tongue, and sufficiently instructed 
 in holy Scripture, may [at the times appointed in the canon, 
 or else on urgent occasion, upon some other]* Sunday or 
 holyday, in the face of the Church, admit him a deacon, in 
 such manner and form as hereafter foUoweth. 
 
 [An act for the Uniformity of, &c., for the establishing the 
 form of making, ordaining, and consecrating bishops, priests, 
 and deacons in the Church of England, 14 Car. II. 
 
 ' Provided always, that whereas the six-and-thirtieth arti- 
 cle of the nine-and-thirty articles agreed upon by the arch- 
 bishops and bishops of both provinces, and the whole clergy 
 in the convocation holden at London, in the year of our 
 
 a " upon a" 
 
504 THE PREFACE. 
 
 Lord 1563, for the avoiding of diversities of opinions, and for 
 establishing of consent touching true religion, is in these 
 words following, viz. 
 
 " That the book of consecration of archbishops and bishops, 
 and ordaining of priests and deacons, lately set forth in the 
 time of King Edward VI., and confirmed at the same time 
 by authority of parliament, doth contain all things necessary 
 to such consecration and ordaining, neither hath it any thing 
 that of itself is superstitious and ungodly : and therefore 
 whosoever are consecrated or ordered according to the rites 
 of that book, since the second year of the aforenamed King 
 Edward unto this time, or hereafter shall be consecrated or 
 ordered according to the same rites ; we decree all such to 
 be rightly, orderly, and lawfully consecrated and ordered." 
 
 ' It be enacted, and be it therefore enacted by the authority 
 aforesaid, that all subscriptions hereafter to be had or made 
 unto the said articles, by any deacon, priest, or ecclesiastical 
 person, or other person whatsoever who by this act, or any 
 other law now in force, is required to subscribe unto the 
 said articles, shall be construed and taken to extend, and 
 shall be applied (for and touching the said six-and-thirtieth 
 article) unto the book containing the form and manner of 
 making, ordaining, and consecrating of bishops, priests, and 
 deacons, in this act mentioned, in such sort and manner as 
 the same did heretofore extend unto the book set forth in the 
 time of King Edward VI., mentioned in the said six-and- 
 thirtieth article ; any thing in the said article, or in any 
 statute, act, or canon heretofore had or made, to the contrary 
 thereof in any wise notwithstanding.'] 
 
THE FORM AND MANNEK 
 
 MAKOG^ OF DEACONS. 
 
 Edward VI. 
 
 H First, when the day appointed by 
 the bishop is come, there shall be 
 an exhortation, declaring the duty 
 and office of such as come to be 
 admitted ministers ; how necessary 
 such orders are in the Church of 
 Christ, and also how the people 
 ought to esteem them in their voca- 
 tion. 
 
 IT After the exhortation ended, the 
 archdeacon or his deputy shall pre- 
 sent such as come to the bishop to 
 be admitted, saying these words. 
 
 Common Prayer. 
 
 IT When the day appointed by the 
 bishop is come, after morning 
 prayer is ended, there shall be a 
 sermon or exhortation, declaring 
 the duty and office of such as come 
 to be admitted deacons ; how neces- 
 sary that order is in the Church 
 of Christ, and also, how the people 
 ought to esteem them in their 
 office. 
 
 H First the archdeacon, or his de- 
 puty, shall present unto the bishop 
 (^silting in his chair near unto the 
 holy table) such as desire to be 
 ordained deacons, (each of them 
 being decently habited^ saying 
 these words. 
 
 Reverend father in God, I present unto you these persons 
 present, to be admitted deacons. 
 
 The bishop. 
 Take heed that the persons, whom ye present unto us, be 
 apt and meet, for their learning and godly conversation, to 
 exercise their ministry duly, to the honour of God, and the 
 edifying of His Church. 
 
 H The archdeacon shall answer, 
 I have enquired of them, and also examined them, and 
 think them so to be. 
 
 ^ Then '■ the bishop shall say unto the people : 
 Brethren, if there be any of you who knoweth any impedi- 
 ment, or notable crime, in any of these persons presented to 
 
 ' "Ordering" " "And" 
 
506 
 
 THE ORDERING OP DEACONS. 
 
 be ordered deacons, for the which he ought not to be admit- 
 ted to that" oflSce, let him come forth in the name of God, 
 and shew what the crime or impediment is. 
 
 ^ And if any great crime or impediment be objected, the bishop shall sur- 
 cease from ordering that person, until such lime as the party accused shall 
 be ^ found clear of that crime. 
 
 51 Then th» bishop {commending such as shall be found meet to be ordered ■ 
 to the prayers of the congregation) shall, unth the clergy and people pre- 
 sent, sing or say the litany, with the prayers, as foUoweth. 
 
 The litany and suffrages. 
 O God the Father of heaven, &c. 
 
 Common Prayer. 
 
 From all sedition, privy 
 conspiracy, and rebelUon ; 
 from all false doctrine, heresy, 
 and schism J from hardness 
 of heart, and contempt of Thy 
 word and commandment. 
 
 Good Lord, deliver us. 
 
 We sinners do beseech 
 Thee to hear us, O Lord 
 God ; and that it may please 
 Thee to rule and govern Thy 
 holy Church universal in the 
 right way; 
 
 We beseech Thee to hear us, 
 good Lord. 
 
 That it may please Thee to 
 keep and strengthen in the 
 true worshipping of Thee, in 
 righteousness and holiness of 
 hfe. Thy servant iV. our most 
 gracious king and governor ; 
 
 We beseech Thee to hear us, 
 good Lord. 
 
 ' " the same" 
 
 Edw. VI. 
 
 From all sedition and privy 
 conspiracy, from the tyranny 
 of the bishop of Rome, and 
 aU his detestable enormities ; 
 from all false doctrine and 
 heresy; from hardness of 
 heart, and contempt of Thy 
 word and commandment, 
 
 Good Lord, deliver us. 
 
 We sinners do beseech 
 Thee to hear us, O Lord God; 
 and that it may please Thee 
 to govern Thy holy Church 
 universally. in the right way; 
 
 We beseech Thee to hear us. 
 
 That it may please Thee to 
 keep N. Thy servant our king 
 and governor; 
 
 We beseech Thee to hear us, 
 
 "try himself" 
 
THE ORDERING OP DEACONS. 
 
 507 
 
 [That it may please Thee to bless and preserve our gra- Not in 
 cious queen N. and all the royal family,] nm^Qi^en 
 
 We beseech Thee to hear us, ^c. Elizabeth. 
 
 That it may please Thee to 
 illuminate all bishops, priests, 
 and deacons, with true know- 
 ledge, &c. 
 
 We beseech Thee, ^c. 
 
 That it may please Thee to 
 bless these Thy servants now 
 to be admitted to the order 
 of deacons, (or priests,) and 
 to pour Thy grace upon them, 
 that they may duly execute 
 their office, to the edifying of 
 Thy Church, and the glory of 
 Thy holy Name. 
 
 We beseech Thee, ^c. 
 
 We humbly beseech Thee, 
 O Father, &c. 
 
 II Then shall he said or sung the ser- 
 vice for the Communion, with the 
 collect, epistle, and gospel, as fol- 
 loweth. 
 
 That it may please Thee to 
 illuminate all bishops, pastors, 
 and ministers of the Church, 
 with true knowledge, &c. 
 
 We beseech Thee, ^c. 
 
 That it may please Thee to 
 bless these men, and send 
 Thy grace upon them, that 
 they may duly exercise the 
 office now to be committed 
 unto them, to the edifying of 
 Thy Church, and to Thy ho- 
 nour, praise, and glory. 
 
 We beseech Thee, ^c. 
 
 We humbly beseech Thee, 
 &c. 
 
 Almighty God, which hast 
 given us grace, &c. 
 
 IT Then shall be said also this that 
 foUoweth. 
 
 ; [The Collect.'] 
 
 Almighty God, who^ by Thy divine providence hast ap- 
 pointed divers orders of ministers in Thy^ Church, and didst 
 inspire Thine Apostles to choose into thes order of deacons 
 the first martyr St. Stephen, with others'' ; mercifully behold 
 these Thy servants now called to the like office and adminis- 
 tration ; replenish them so with the truth of Thy doctrine, 
 and [adorn them with] innocency of life, that, both by word 
 and good example, they may faithfully serve Thee in this 
 office, to the glory of Thy Name, and the edification' of Thy 
 Church; through the merits of our Saviour Jesus Christ, 
 
 " which" 
 "other" 
 
 ' "the" 
 
 i " profit of the congregation" 
 
 "this" 
 
508 
 
 THE ORDERING OF DEACONS. 
 
 who liveth and reigneth with Thee and the Holy Ghost, now 
 and for ever. Amen. 
 
 Common Prayer. 
 
 The Epistle. 1 Tim. iii. 8. 
 
 Likewise must the deacons 
 be grave, not double tongued, 
 not given to much wine, not 
 greedy of filthy lucre, holding 
 the mystery of the faith in 
 a pure conscience. And let 
 these also first be proved, 
 then let them use the office 
 of a deacon, being found 
 blameless. Even so must 
 their wives be grave, not 
 slanderers, sober, faithful in 
 all things. Let the deacons 
 be the husbands of one wife, 
 ruling their children and their 
 own households well. For 
 they that have used the office 
 of a deacon well, purchase to 
 themselves a good degree, and 
 great boldness in the faith 
 which is in Christ Jesus. 
 
 Edw. VI. 
 
 Then shall be said or 
 the Communion of the day, 
 saving the epistle shall be 
 read out of Timothy, as 
 follovjeth. 
 
 Likewise must the minis- 
 ters be honest, not double 
 tongued, not given to much 
 wine, neither greedy of filthy 
 lucre, but holding the mys- 
 tery of the faith with a pure 
 conscience. And let them 
 first be proved, and then let 
 them minister, so that no man 
 be able to reprove them. Even 
 so must their wives be honest, 
 not evil speakers, but sober 
 and faithful in all things. Let 
 the deacons be the husbands 
 of one wife, and such as rule 
 their children well, and their 
 own households. For they 
 that minister well get them- 
 selves a good degree, and a 
 great liberty in the faith 
 which is in Christ Jesus. 
 These things write I, &c. to 
 the end of the chapter. 
 
 H Or else this out of the Sixth of the Acts of the Apostles. 
 Acts vi. 2. 
 
 Then the twelve called the 
 multitude of the disciples 
 unto them and said. It is not 
 reason that we should leave 
 the word of God and serve 
 
 Then the twelve called the 
 multitude of the disciples to- 
 gether and said, It is not 
 meet that we should leave 
 the word of God and serve 
 
THE ORDERING OP DEACONS. 
 
 509 
 
 tables. Wherefore^ brethreiij 
 look ye out among you seven 
 men of honest report, full of 
 the Holy Ghost and wisdom, 
 whom we may appoint over 
 this business. But we will 
 give ourselves ■ continually to 
 prayer, and to the ministry 
 of the word. And the saying 
 pleased the whole multitude. 
 And they chose Stephen, a 
 6 man full of faith and of the 
 Holy Ghost, and Philip and 
 Prochorus, and Nicanor and 
 Timon, and Parmenas and 
 Nicholas, a proselyte of An- 
 tioch : whom they set before 
 the Apostles, and when they 
 had prayed they laid their 
 hands on them. And the 
 word of God increased, and 
 the number of the disci- 
 ples multiplied in Jerusalem 
 greatly, and a great company 
 of the priests were obedient 
 to the faith. 
 
 IT And before the gospel, the bishop 
 sitting in his chair, shall cause the 
 oath of the king's supremacy, and 
 against the power and authority of 
 all foreign potentates, to be minis- 
 tered unto every of them that are 
 to be ordered. 
 
 tables. Wherefore, brethren, 
 look ye out among you seven 
 men of honest report, and 
 full of the Holy Ghost and 
 wisdom, to whom we may 
 commit this business. But 
 we will give ourselves conti- 
 nually to prayer, and to the 
 administration of the word. 
 And that saying pleased the 
 whole multitude. And they 
 chose Stephen, a man full of 
 faith and full of the Holy 
 Ghost, and Philip and Pro- 
 chorus, and Nicanor and 
 Timon, and Parmenas and 
 Nicholas, a convert of An- 
 tioch : these they set before 
 the Apostles, and when they 
 had prayed they laid their 
 hands on them. And the 
 word of God increased, and 
 the number of the disci- 
 ples multiplied in Jerusalem 
 greatly, and a great company 
 of the priests were obedient 
 to the faith. 
 
 U And before the gospel, the bishop 
 sitting in a chair, shall cause the 
 oath of the king's supremacy, and 
 against the usurped power and 
 authority of the bishop of Rome, 
 
 ' to be ministered unto every of them 
 that are to be ordered. 
 
 The oath of the Mng's The oath of the king's 
 
 supremacy. supremacy. 
 
 I, A. B. do utterly testify I from henceforth shall 
 
 and declare in my conscience, utterly renounce, refuse, re- 
 
 that the king's highness is linquish, and forsake the bi- 
 
510 
 
 THE ORDERING OF DEACONS. 
 
 the only supreoie governor of 
 this realm, and of all other 
 his highness's dominions and 
 countries, as well in all spiri- 
 tual or ecclesiastical things or 
 causes, as temporal : and that 
 no foreign prince, person, pre- 
 late, state, or potentate, hath 
 or ought to have any juris- 
 diction, power, preeminence, 
 or authority, ecclesiastical or 
 spiritual, within this realm. 
 And therefore I do utterly 
 renounce and forsake aU 
 foreign jurisdictions, powers, 
 superiorities, and authorities ; 
 and do promise that from 
 henceforth I shall hear faith 
 and true allegiance to the 
 king's highness, his heirs, and 
 lawful successors, and to my 
 power shall assist and defend 
 all jurisdictions, privileges, 
 preeminences, and authori- 
 ties granted or belonging to 
 the king's highness, his heirs 
 and successors, or united 
 and annexed to the imperial 
 crown of this realm ; so help 
 me God, and the contents of 
 this book. 
 
 shop of Rome, and his au- 
 thority, power, and jurisdic- 
 tion. And I shaU never con- 
 sent nor agree that the bi- 
 shop of Rome shall practise, 
 exercise, or have any manner 
 of authority, jurisdiction, or 
 power within this realm, or 
 any other the king's domin- 
 ions, but shall resist the same 
 at all times, to the uttermost 
 of my power. And I from 
 henceforth will accept, repute, 
 and take the king's majesty, 
 to be the only supreme head 
 in earth of the Church of 
 England : and to my cunning 
 wit and uttermost of my 
 power, without gmle, fraud, 
 or other undue means, I will 
 observe, keep, maintain, and 
 defend, the whole effects and 
 contents of all and singular 
 acts and statutes, made and 
 to be made within this realm, 
 in derogation, extirpation, and 
 extinguishment of the bishop 
 of Rome, and his authority, 
 and all other acts and statutes, 
 made or to be made, in con- 
 firmation and corroboration 
 
 of the king's power, of the 
 supreme head in earth of the Church of England. And this T 
 I will do against aU manner of persons, of what estate, dig- 
 nity, or degree, or condition they be; and in no wise do, nor 
 to my power suffer to be done or attempted, directly or in- 
 directly, any thing or things, privily or apertly, to the let, 
 hindrance, damage, or derogation thereof, or any part thereof, 
 by any manner of means, or for any manner of pretence. 
 And in case any oath be made, or hath been made by me, to 
 
THE OKDERING OF DEACONS. 511 
 
 any person or persons, in maintenance, defence, or favour of 
 the bishop of Rome, or his authority, jurisdiction, or power, 
 I renounce the same, as vain and annihilate. So help me 
 God through Jesus Christ. 
 
 ^ Then shall the bishop examine every one of them that are to be ordered, 
 in the presence of the people, after this manner following. 
 
 Do you trust that you are inwardly moved by the Holy 
 Ghost to take upon you this office and ministration, to serve 
 God for the promoting of His glory, and the edifying of His 
 people ? 
 
 Answer. I trust so. 
 
 The Bishop. 
 
 Do you'' think that you' are truly called, according to the 
 will of our Lord Jesus Christ, and the due order of this 
 realm, to the ministry of the Church ? 
 
 Answer. I think so. 
 
 The Bishop. 
 
 Do you unfeignedly believe all the canonical Scriptures of 
 the Old and New Testament ? 
 
 Answer. I do believe them. 
 
 The Bishop. 
 
 Will you diligently read the same unto the people assem- 
 bled in the Church where you shall be appointed to serve ? 
 
 Answer. I will. 
 
 The Bishop. 
 
 It appertaineth™ to the office of a deacon, in the church 
 where he shall be appointed [to serve] to assist the priest in 
 divine service, and especially when he ministereth the holy 
 Communion, and to help him in [the] distribution thereof, 
 and to read holy Scriptures and homilies in the church" ; 
 and to instruct the youth in the catechism j [in the absence 
 of the priest] to baptize [infants,] and to preach, if he be ad- 
 mitted thereto by the bishop. And furthermore, it is his 
 office, where provision is so made, to search for the sick, poor, 
 and impotent people of the parish, to intimate their estates, 
 names, and places where they dwell, unto the curate, that 
 by his exhortation they may be relieved with the alms" of 
 
 1= "ye" n "congregation" 
 
 ' " that ye truly be called " ° " by the parish or other convenient 
 
 "' "pertaiueth" alms" 
 
512 THE ORDERING OF DEACONS. 
 
 the parishioners, or others. Will you do this gladly a 
 willingly ? 
 
 Answer. I will so do, by the help of God. 
 The Bishop. 
 
 WiU you apply all your diligence to frame and fashi 
 your own lives, and the lives of your families, according 
 the doctrine of Christ; and to make both yourselves a 
 them, as much as in you lieth, wholesome examples of t 
 flock of Christ ? 
 
 Answer. I will so do, the Lord being my helper. 
 The Bishop. 
 
 Will you reverently obey your ordinary, and other ch 
 ministers of the Church, and them to whom the charge ai 
 government overP you is committed, following with a gl 
 mind and will their godly admonitions ? 
 
 Answer. I will endeavour myself, the Lord being n 
 helper. 
 
 H Then the bishop laying his hands severally upon the head of every one 
 them, [humbly kneelin-g before Aim,] shall say. 
 
 Take thou authority to execute the ofl&ce of a deacon 
 the Church of God committed unto thee : in the name of t 
 Father, [and of] the Son, and of the Holy Ghost. Amen, 
 
 U TTien shall the bishop deliver to every one of them the New Testame 
 saying, 
 
 Take thou authority to read the gospel in the Church 
 God, and to preach the same, if thou be thereto licensed ' 1 
 the bishop himself. 
 
 U Then one of them, appointed by the bishop, shall read the gospel'. 
 St. Luke xii. 35. 
 
 [Let your loins be girded about, and your lights burnin 
 and ye yourselves like unto men that wait for their Lo] 
 when He will return from the wedding; that, when I 
 Cometh and knocketh, they may open unto Him immediate 
 Blessed are those servants, whom the Lord when He come 
 shall find watching. Verily I say unto you, that He sh 
 gird Himself, and make them to sit down to meat, and ■« 
 come forth and serve them. And if He shall come in t 
 
 P " is committed over you" i " ordinarily commanded" ' " of that day' 
 
THIS ORDERING OV DEACONS. 513 
 
 second watch, or come in the third watch, and find them so, 
 blessed are those servants.] 
 
 H Then shall the bishop proceed in ' the Communion, and all that are ' or- 
 dered shall tarry, and receive the holy Communion the same day with the 
 hishop. 
 
 U The Communion ended, after the last collect, and immediately before the 
 benediction, shall he said these" collects following. 
 
 Almighty God, giver of all good things, who of Thy great 
 goodness hast vouchsafed to accept and take these Thy ser- 
 vants unto the office of deacons in Thy Church ; make them, 
 9 we beseech Thee, O Lord, to be modest, humble, and con- 
 stant in their ministration, to have a ready will to observe all 
 spiritual discipline ; that they having always the testimony of 
 a good conscience, and continuing ever stable and strong in 
 Thy Son Christ, may so well behave^ themselves in this in- 
 ferior office, that they may be found worthy to be called unto 
 the higher ministries in Thy Church ; through the same Thy 
 Son our Saviour Jesus Christ, to whom be glory and honour 
 world without end. Amen. 
 
 [Prevent us, O Lord, in all our doings with Thy most gra- Not in 
 
 Edw VI 
 
 cious favour, and further us with Thy continual help ; that in 
 all our works begun, continued, and ended in Thee, we may 
 glorify Thy holy Name, and finally by Thy mercy obtain ever- 
 lasting life ; through Jesus Christ our Lord. Amen. 
 
 The peace of God, which passeth all understanding, keep 
 your hearts and minds in the knowledge and love of God, 
 and of His Son Jesus Christ our Lord ; and the blessing of 
 God Almighty, the Father, the Son, and the Holy Ghost, be 
 amongst you, and remain with you always. Amen. J 
 
 fl And here it must be declared^ unto the deacon, that he must continue in 
 that office of a deacon the space of a whole year'' (^except for reasonable 
 causes it shall'' othenvise seem good unto the bishop) to the intent he may 
 be perfect, and well expert in the things appertaining to the ecclesiastical 
 administration. In executing whereof if he be found faithful and dili- 
 gent, he may he admitted hy his diocesan to the order of priesthood, [at 
 the times appointed in the canon ; or else, on urgent occasion, upon some 
 other Sunday, or holyday, in the face of the Church, in such manner and 
 form as hereafter followeth.^ 
 
 •"to" t "be" " "this collect" '"use" 
 
 =' "shewed" y" at least" ' " be otherwise seen to his ordinary" 
 
 T.'p«'rn AMnr, 
 
THE FORM [AND MANNER] 
 
 OF 
 
 ORDERING [OF] PRIESTS. 
 
 Edward VI. 
 
 [When the exhortation is ended, then shall follow th 
 Communion. And for the epistle, shall be read out of th 
 twentieth chapter of the Acts of the Apostles as followeth : 
 
 " From Mileto Paul sent messengers to Ephesus, am 
 called the elders of the congregation," &c., to "it is mor 
 blessed to give than to receive." Or else this third chapte 
 of the first epistle to Timothy, " This is a true saying," &c 
 to " and received up into glory." 
 
 After this shall be read for the gospel, a piece of the las 
 chapter of Matthew, as followeth : " Jesus came and spak 
 unto them, saying," &c., to " I am with you alway, even unt^ 
 the end of the world." 
 
 Or else this that followeth of the tenth chapter of John 
 " Verily, verily, I say unto you," &c., to " and there shall b 
 one fold and one shepherd." 
 
 Or else this of the twentieth chapter of John : " The sam 
 day at night," fee, to " Whosoever's sins ye retain, they ai 
 retained." 
 
 When the gospel is ended, then shall be said or sung, 
 " Come Holy Ghost, eternal God, proceeding from above 
 Both from the Father, and the Son, the God of peace an 
 love."] 
 
 Common Prayer. 
 
 H When the day appointed by the bishop is come, after morning prayer 
 ended, there shall be a sermon or exhortation, declaring the duty and offi 
 of such as come to be admitted priests ; how necessary that order is 
 the Church of Christ, and also how the people ought to esteem them 
 their office. 
 
 Common Prayer. Edward VI. 
 
 ^ First, the archdeacon, or, in his ^ And then the archdeacon sh 
 absence, one appointed in his stead, present unto the bishop all th 
 shall present unto the bishop {sit- that shall receive the order 
 
THE ORDERING OF PRIESTS. 515 
 
 ting in his chair near to the holy priesthood that day. The arch- 
 table) all them that shall receive deacon saying, 
 the order of priesthood that day, 
 (each of them being decently habit- 
 ed,) and say. 
 
 Reverend Father in God, I present unto you these persons 
 present, to be admitted to the order of priesthood. 
 
 The Bishop. 
 
 Take heed that the persons, whom ye present unto us, be 
 apt and meet for their learning and godly conversation, to 
 exercise their ministry duly, to the honour of God, and. [the] 
 edifying of His Church. 
 
 ^ The archdeacon shall answer, 
 
 I have enquired of them, and also examined them, and 
 think them so to be. , 
 
 IT Then the bishop shall say unto the people ; 
 
 Good people, these are' they whom we purpose, God will- 
 ing, to receive this day unto the holy office of priesthood : for 
 after due examination we find not [to] the contrary, but that 
 they be lawfully called to their function and ministry, and 
 that they be persons meet for the same. But yet if there be 
 any of you, who" knoweth any impediment, or notable crime, 
 in any of them, for the which he ought not to be received 
 into this holy ministry, lef him come forth in the Name of 
 God, and shew what the crime or impediment is. 
 
 ^ And if any great crime or impediment be objected, the bishop shall sur- 
 cease from ordering that person, until such time as the party accused 
 shaUi be found clear of that crime. 
 
 ^ Then the bishop {commending such as shall be found meet to be ordered 
 to the prayers of the congregation) shall, unth the clergy and people pre- 
 sent, sing or say the litany ', with the prayers, [as is before appointed in 
 the form of ordering deacons ; save only, that, in the proper suffrage there 
 added, the word [deacons] shall be omitted, and the word [priests] in- 
 serted instead of i<.] 
 
 <(I Then shall be sung or said the service for the Communion, with the collect, 
 epistle, and. gospel, as followeth. 
 
 The Collect. 
 13 Almighty God, giver of all good things, who^ by Thy 
 holy Spirit hast appointed divers orders of ministers in the 
 
 a « ]jg»^ b *i which" • ** now in the Name of God declare the same" 
 
 ■i "try himself" ' "clerks" '" as followeth" e "which" 
 
 , 1 o 
 
516 THE ORDERING OF PRIESTS. 
 
 Church; mercifully behold these Thy servants now called 
 to the office of priesthood; and replenish them so with the 
 truth of Thy doctrine, and [adorn them with] innocency of 
 life, that both by word and good example, they may faith- 
 fully serve Thee in this office, to the glory of Thy Name, and 
 the edification'! of Thy Church ; through the merits of our 
 Saviour Jesus Christ, who liveth and reigneth with Thee and 
 the Holy Ghost, world without end. Amen. 
 
 The Epistle. Ephes. iv. 7. 
 [Unto every one of us is given grace, according to the mea- 
 sure of the gift of Christ. Wherefore He saith, When He 
 ascended up on high, He led captivity captive, and gave gifts 
 unto men. (Now that He ascended, what is it but that He 
 also descended first into the lower parts of the earth ? He 
 that descended, is the same also that ascended up far above 
 all heavens, that He might fill all things.) And He gave 
 some Apostles, and some Prophets, and some Evangelists, and 
 same pastors and teachers ; for the perfecting of the saints, 
 for the work of the ministry, for the edifying of the body of 
 Christ ; till we all come in the unity of the faith, and of the 
 knowledge of the Son of God, unto a perfect man, unto the 
 measure of the stature of the fulness of Christ. 
 
 II After this shall he read for the gospel part of the ninth chapter of St. 
 Matthew, as followeth. 
 
 St. Matt. ix. 36. 
 When Jesus saw the multitude, He was moved with com- 
 passion on them, because they fainted, and were scattered 
 abroad as sheep having no shepherd. Then saith He unto 
 His disciples. The harvest truly is plenteous, but the labour- 
 ers are few. Pray ye therefore the Lord of the harvest, that 
 He will send forth labourers into His harvest. 
 
 ^ Or else this that followeth, out of the tenth chapter of St. John. 
 
 St. John X. 1. 
 
 Verily, verily 1 say unto you. He that entereth not by the 
 
 door into the sheep-fold, but climbeth up some other way, 
 
 the same is a thief and a robber. But He that entereth in 
 
 by the door is the Shepherd of the sheep. To Him the por- 
 
 '' " the profit of the congregation" 
 
THE ORDERING OF PRIESTS. 517 
 
 ter openeth, and the sheep hear His voice ; and He calleth 
 His own sheep by nanae, and leadeth them out. And when 
 He putteth forth His own sheep He goeth before them, and 
 the sheep follow Him ; for they know His voice. And a 
 stranger will they not follow, but will flee from him ; for they 
 know not the voice of strangers. This parable spake Jesus 
 unto them, but they understood not what things they were 
 which He spake unto them. Then said Jesus unto them 
 again, Verily, verily I say unto you, I am the door of the 
 sheep. All that ever came before Me are thieves and rob- 
 bers ; but the sheep did not hear them. I am the door ; by 
 Me if any man enter in, he shall be saved, and shall go in and 
 out, and find pasture. The thief cometh not but for to steal, and 
 14 to kill, and to destroy : I am come that they might have life, 
 and that they might have it more abundantly. I am the good 
 Shepherd : the good Shepherd giveth His life for the sheep. 
 But he that is an hireling, and not the Shepherd, whose 
 own the sheep are not, seeth the wolf coming, and leaveth 
 the sheep, and fleeth ; and the wolf catcheth them, and scat- 
 tereth the sheep. The hireling fleeth, because he is an hire- 
 ling, and careth not for the sheep. I am the good Shepherd, 
 and know My sheep, and am known of Mine. As the Father 
 knoweth Me, even so know I the Father ; and I lay down 
 My life for the sheep. And other sheep I have, which are 
 not of this fold : them also I must bring, and they shall hear 
 My voice ; and there shall be one fold, and one Shepherd.] 
 
 5r Then the bishop {^sitting in his chair'j shall minister unto every [one] 
 of them the oath concerning the king's supremacy, as it is {before'] set 
 forth^ in the [form for the] order\ing] of deacons. 
 
 % And that done, he shall say unto them i" as hereafter foUoweth. 
 You have heard, brethren, as well in your private examina- 
 tion, as in the exhortation [which was now made to you,J 
 and in the holy lessons taken out of the gospel, and' the 
 writings of the Apostles, of what dignity, and of how great 
 importance this office is, whereunto ye are" called. And 
 now [again] we exhort you, in the Name of our Lord Jesus 
 Christ, "[that you] have in remembrance, into how high a 
 
 ' "out" ' " which are apjiointed to receive the said office" '"of" 
 
518 THE ORDERING OF PRIESTS. 
 
 dignity, and to how weighty" an office and charge ye are' 
 called: that is to say, ^messengers, "i watchmen "■, and 'stew- 
 wards of the Lord ; to teach, and to premonish, to feed and 
 provide for the Lord's family ; to seek for Christ's sheep 
 that are dispersed abroad, and for His children who are" in 
 the midst of this naughty world, that they may' be saved 
 through Christ for ever. 
 
 Have always therefore printed in your remembrance, how 
 great a treasure is committed to your charge. For they are" 
 the sheep of Christ, which He bought with His death, and for 
 whom He shed His blood. The Church and congregation 
 whom you must serve, is His spouse, and His body. And if 
 it shall happen'^ the same Church, or any member thereof, to 
 take any hurt or hindrance by reason of your negligence, ye 
 know the greatness of the fault, and also the horrible punish- 
 ment that^ will ensue. Wherefore consider with yourselves 
 the end of your ministry towards the children of God, towards 
 the spouse and body of Christ ; and see that you never cease 
 your labour, your care and diligence, until you have done all 
 that lieth in you, according to your bounden duty, to bring 
 all such as are or shall be committed to your charge, unto 
 that agreement in [the] faith and knowledge of God, and to 
 that ripeness and perfectness of age in Christ, that there 
 be no place left among you^, either for error in religion, 
 or for viciousness in life. 
 
 Forasmuch^ then as your office is both of so great excel- 
 lency, and of so great difficulty, ye see with how great care and 
 study ye ought to apply yourselves, as well that ye may shew 
 yourselves dutiful* and thankful unto that Lord, who hath 
 placed you in so high a dignity ; as also to beware, that 
 neither you yourselves offend, nor" be occasion that others 
 offend. Howbeit, ye cannot have a mind and will thereto of 
 yourselves ; for that wiU'' and ability is given of God alone : 
 therefore^ ye ought, and have need, to pray earnestly^ for His 
 holy Spirit. And seeing that you cannot by any other is 
 means compass the doing so weighty a work, pertaining to 
 
 ° "chargeable" 
 
 p "be" 
 
 1 " the" ' " the pastors" 
 
 s "which be" 
 
 I « to-. 
 
 " "be" X "chance" 
 
 y "which" 
 
 ' "them" 
 
 • "Then forasmuch" •> "kind" 
 
 ' "neither" 
 
 '' "power" 
 
 e "ye see how" ' "earnestly pray". 
 
THE ORDERING OF PRIESTS. 
 
 51d 
 
 the salvation of man, but with doctrine and exhortation taken 
 out of the holy Scriptures, and with a life agreeable to the 
 same ; consider^ how studious ye ought to be in reading and 
 learning thq Scriptures, and in framing the manners both of 
 yourselves, and of them that specially pertain unto you, ac- 
 cording to the rule of the same Scriptures : and for this self- 
 same cause, how ye ought to forsake and set aside (as much 
 as you may) all worldly cares and studies. 
 
 Common Prayer. 
 
 "We have good hope that you 
 have well weighed and pon- 
 dered these things with your- 
 selves long before this time ; 
 and that you have clearly de- 
 termined, by God's grace, to 
 give yourselves wholly to this 
 ofBce, whereunto it hath 
 pleased God to call you : so 
 that, as much as lieth in you, 
 you will apply yourselves 
 wholly to this one thing, and 
 draw all your cares and 
 studies this way ; and that 
 you will continually pray to 
 God the Father, by the me- 
 diation of our only Saviour 
 Jesus Christ, for the heavenly 
 assistance of the Holy Ghost; 
 that, by daily reading and 
 weighing of the Scriptures, 
 ye may wax riper and stronger 
 in your ministry; and that 
 ye may so endeavour your- 
 selves, from time to time, to 
 sanctify the lives of you and 
 yours, and to fashion them 
 after the rule and doctrine of 
 Christ, that ye may be whole- 
 
 Edward VI. 
 
 We have good hope that 
 you have well weighed and 
 pondered these things with 
 yourselves long before this 
 time ; and that you have 
 clearly determined, by God's 
 grace, to give yourselves 
 wholly to this vocation where- 
 unto it hath pleased God to 
 call you. So that as much as 
 lieth in you, you will apply 
 yourself wholly to this one 
 thing, and draw all your cares 
 and studies this way and to 
 this end, and that you will 
 continually pray for the hea- 
 venly assistance of the Holy 
 Ghost, from God the Father, 
 by the mediation of our only 
 Mediator and Saviour Jesus 
 Christ, that by daily reading 
 and weighing of the Scrip- 
 tures ye may wax riper and 
 stronger in your ministry, 
 and that ye may so endea- 
 vour yourselves from time to 
 time to sanctify the lives of 
 you and yours, and to fashion 
 them after the rule and doc- 
 
 B "ye perceive" 
 
520 THE ORDKRING OF PRIESTS. 
 
 some and godly examples and trine of Christ, that ye ma, 
 patterns for the people to be wholesome and godly ex 
 follow. amples and patterns for th 
 
 rest of the congregation t 
 follow. 
 
 And [now] that this present congregation of Christ her 
 assembled may also understand your minds and wills in thes 
 things, and that this your promise may"* the more move ya 
 to do your duties, ye shall answer plainly to these things 
 which we, in the Name of God', and of His Church, shall de 
 mand of you touching the same. 
 
 Do you think in your heart, that you be truly called, ac 
 cording to the will of our Lord Jesus Christ, and the orde 
 of this Church of England, to the [order and] ministry c 
 priesthood ? 
 
 Answer. I think it. 
 
 The Bishop. 
 
 Are'' you persuaded that the holy Scriptures contain suffi 
 ciently all doctrine required of necessity for eternal salvatioi 
 through faith in Jesus Christ ? and are you determined, out 
 of the said Scriptures to instruct the people committed t 
 your charge, and to teach nothing, as required of necessit 
 to eternal salvation, but that [which] you shall be persuade 
 may be concluded and proved by the Scripture ? 
 
 Answer. I am so persuaded, and have so determined b 
 God's grace. 
 
 The Bishop. 
 
 Will you then give your faithful diligence always so t 
 minister the doctrine and Sacraments, and the discipline c 
 Christ, as the Lord hath commanded, and as this [Churc 
 and] realm hath received the same, according to the con 
 mandments of God ; so that you may teach the people con 
 mitted to your cure and charge with all diligence to kee 
 and observe the same ? 
 
 Answer. I will do so, by the help of the Lord. 
 The Bishop. 
 
 Will you be ready, with all faithful diligence, to banis 
 and drive away all erroneous and strange doctrines contrai 
 to God's word; and to use both pubhc and private mon 
 
 ■" "shall" '• " the congregation" '' "Be" ' "with" 
 
THE ORDERING OF PRIESTS. 521 
 
 tions and exhortations, as well to the sick as to the whole, 
 within your cures, as need shall require, and occasion [shall] 
 be given ? 
 
 Answer. I will, the Lord being my helper. 
 The Bishop. 
 
 Will you be diligent in prayers, and in reading of the 
 holy Scriptures, and in such studies as help to the knowledge 
 of the same, laying aside the study of the world and the flesh? 
 
 Answer. I will endeavour myself so to do, the Lord being 
 my helper. 
 
 The Bishop. 
 
 Will you be diligent to frame and fashion your own selves, 
 and your families, according to the doctrine of Christ ; and 
 to make both yourselves and them, as much as in you lieth, 
 wholesome examples and patterns™ to the flock of Christ ? 
 
 Answer. I will" apply myself [thereto,] the Lord being 
 my helper. 
 
 The Bishop. 
 
 Will you maintain and set forwards, as much as lieth in 
 you, quietness, peace, and love, among all Christian people, 
 and especially among them that are or shall be committed to 
 your charge ? 
 
 Answer. I wiU so do, the Lord being my helper. 
 
 17 The Bishop. 
 
 Common Prayer. Edward VI. 
 
 Will you reverently obey Will you reverently obey 
 your ordinary, and other your ordinary, and other 
 chief ministers, unto whom is chief ministers, unto whom 
 committed the charge and the government and charge 
 government over you ; follow- is committed over you, follow- 
 ing with a glad mind and ing with a glad mind and will 
 will their godly admonitions, their godly admonitions, and 
 and submitting yourselves to submitting yourselves to their 
 their godly judgments ? godly judgments ? 
 
 Answer. I will so do, the Lord being my helper. 
 
 ^ Then shall the bishop, [standing up,"] say. 
 Almighty God, who hath Almighty God, who hath 
 given you this will to do all given you this will to do all 
 these things ; grant also unto these things ; grant also unto 
 
 ■" " spectacles" " " so" 
 
522 THE ORDERING OF PRIESTS. 
 
 you strength and power to you strength and power to 
 
 perform the same; that He perform the same; that He 
 
 may accomplish His work may accomphsh His work 
 
 which He hath begun in you; which He hath begun in you, 
 
 through Jesus Christ our until the time He shall come 
 
 Lord. Amen. at the latter day to judge the 
 
 quick and the dead. 
 
 ^ After this, the congregation shall H After this the congregation shall 
 
 he desired, secretly in their prayers, be desired, secretly in their prayers, 
 
 to make their humble supplications to make their humble supplications 
 
 to God for all these things : for to God for the aforesaid things : 
 
 the which prayers there shall be for the which prayers there shall 
 
 silence heptfor a space. be a certain space kept in silence. 
 
 [^ After which shall be sung or said by the bishop (the persons to be ordained 
 priests all kneeling) Veni, Creator Spiritus ; the bishop beginning, and 
 the priests, and others that are present, answering by verses, as followeth. 
 
 Come, Holy Ghost, our souls inspire. 
 And lighten mth celestial fire. 
 Thou the anointing Spirit art, 
 Who dost Thy seven-fold gifts impart. 
 
 Thy blessed unction from above, 
 Is comfort, life, and fire of love. 
 Enable with perpetual light 
 The dulness of our blinded sight. 
 
 Anoint and cheer our soiled face 
 With the abundance of Thy grace. 
 Keep far our foes, give peace at home : 
 Where Thou art guide, no ill can come. 
 
 Teach us to know the Father, Son, 
 And Thee, of both, to be but One. 
 That, through the ages all along. 
 This may be our endless song ; 
 
 Praise to Thy eternal merit, 
 Father, Son, and Holy Spirit. 
 
 Or this. 
 
 Come, Holy Ghost, eternal God, 
 
 Proceeding from above, 
 Both from the Father and the Son, 
 
 The God of peace and love ; 
 
THE ORDERING OF PRIESTS. 
 
 Visit our mindsj into our hearts 
 
 Thy heavenly grace inspire ; 
 That truth and godliness we may 
 
 Pursue with full desire. 
 
 Thou art the very Comforter 
 
 In grief and all distress ; 
 The heav'nly gift of God most high, 
 
 No tongue can it express ; 
 
 The fountain and the living spring 
 
 Of joy celestial; 
 The fire so bright, the love so sweet, 
 
 The unction spiritual. 
 
 Thou in Thy gifts art manifold, 
 
 By them Christ's Church doth stand : 
 
 In faithful hearts Thou writ'st Thy law, 
 The finger of God's hand. 
 
 According to Thy promise, Lord, 
 Thou givest speech with grace ; 
 
 That through Thy help God's praises may 
 Resound in every place. 
 
 O Holy Ghost, into our minds, 
 Send down Thy heav'nly light ; 
 
 Kindle our hearts with fervent zeal. 
 To serve God day and night. 
 
 Our weakness strengthen and confirm, 
 (For, Lord, Thou know'st us frail j) 
 
 That neither devil, world, nor flesh, 
 Against us may prevail. 
 
 Put back our enemy far from us, 
 
 And help us to obtain 
 Peace in our hearts with God and man, 
 
 {The best, the truest gain ;) 
 
 And grant that Thou being, O Lord, 
 
 Our leader and our guide. 
 We may escape the snares of sin. 
 
 And never from Thee slide. 
 
 533 
 
534 THE ORDERING OF PRIESTS. 
 
 Such measures of Thy powerful grace 
 
 Grant, Lord, to us, we pray; 
 That Thou may'st be our Comforter 
 
 At the last dreadful day. 
 Of strife and of dissention 
 
 Dissolve, O Lord, the bands. 
 And knit the knots of peace and love 
 
 Throughout all Christian lands. 
 Grant us the grace that we may know 
 
 The Father of all might. 
 That we of His beloved Son 
 
 May gain the blissful sight ; 
 And that we may with perfect faith 
 
 Ever acknowledge Thee, 
 The Spirit of Father, and of Son, 
 
 One God in Persons Three. 
 To God the Father laud and praise. 
 
 And to His blessed Son, 
 And to the Holy Spirit of grace, 
 
 Co-equal TTiree in One. 
 And pray we, that our only Lord 
 
 Would please His Spirit to send 
 On all that shall profess His Name, 
 
 From hence to the world's end. Amen.] 
 
 IT That done, the bishop shall pray in this vnse, \and say,} 
 
 Let us pray. 
 
 Almighty God and heavenly Father, who" of Thine infi 
 
 nite love and goodness towards us, hast given to us Th; 
 
 only and most dearQy] beloved Son Jesus Christ, to be ou 
 
 Redeemer, and [the] Author of everlasting life ; who, afte 
 
 He had made perfect our redemption by His death, and wa 
 
 ascended into heaven, sent abroad into the world His Apo 
 
 sties, Prophets, Evangelists, Doctors, and Pastors ; by whos 
 
 labour and ministry He gathered together a great flock in aJ 
 
 the parts of the world, to set forth the eternal praise of Th; 
 
 holy Name : for these so great benefits of Thy eternal good 
 
 ness, and for that Thou hast vouchsafed to call these Th; 
 
 servants here present to the same office and ministry 
 
 ° " which" p "of" 
 
THE OllDERING OF PRIESTS. 535 
 
 [appointed for] the salvation of mankind, we render unto 
 Thee most hearty thanks, we praise"! and worship Thee; and 
 we humbly beseech Thee, by the same Thy [blessed] Son, 
 to grant unto all"^, which either here or elsewhere call upon 
 Thy [holy] Name, that we may [continue to] shew ourselves 
 thankful unto Thee for these and all other Thy benefits ; and 
 that we may daily increase and go forwards in the knowledge 
 and faith of Thee and Thy Son, by the Holy Spirit. So that 
 as well by these Thy ministers, as by them over' whom they 
 shall be appointed [Thy] ministers, Thy holy Name may be 
 for ever* glorified, and Thy blessed kingdom enlarged; through 
 the same Thy Son" Jesus Christ our Lord, who liveth and 
 reigneth with Thee in the unity of the same Holy Spirit, 
 world without end. Amen. 
 
 1[ When this prayer is done, the bishop with the priests present shall lay 
 their hands severally upon the head of every one that receiveth ^the order 
 of priesthood ; the receivers humbly kneeling upon their knees, and the 
 bishop saying. 
 
 Receive the Holy Ghost [for the office and work of a 
 priest in the Church of God, now committed unto Thee by 
 the imposition of our hands.] Whose sins thou dost forgive, 
 they are forgiven ; and whose sins thou dost retain, they are 
 retained. And be thou a faithful dispenser of the word of 
 God, and of His holy Sacraments ; in the Name of the Father, 
 and of the Son, and of the Holy Ghost. Amen. 
 
 ^ [J7i<n] the bishop shall deliver to every one of them \kneeling~\ the Bible 
 ire[io] his hand, saying. 
 
 Take thou authority to preach the word of God, and to 
 minister the holy Sacraments in the^ congregation, where 
 thou shalt be lawfully^ appointed [thereunto.] 
 
 Common Prayer. Edward VI. 
 
 IT When this is done, the Nicene If When this is done, the congregation 
 
 Creed shall be sung or said ; and shall sing the Creed, and also they 
 
 the bishop shall after that go on shall go to the Communion, which 
 
 in the service of the Communion, all theythatreceive orders shall take 
 
 which all they that receive orders together, and remain in the same 
 
 shall take together, and remain in- place where hands were laid upon 
 
 1 " worship and praise" 
 ' " always" 
 y "tills" 
 
 f " us" 
 
 ' "to" 
 
 " " our Lord Jesus Christ which" 
 
 " " orders' 
 
 ^ "sn" 
 
 
526 
 
 THE ORDERING OF PRIESTS. 
 
 the same place where hands were 
 laid upon them, until such time as 
 they have received the Communion. 
 
 them, until such time as they ha 
 received the Communion. 
 
 U The Communion being done, after the last collect, and immediately befo 
 the benediction, shall be said' these collects. 
 
 Common Prayer. 
 
 Most merciful Father^ we 
 beseech. Thee to send upon 
 these Thy servants Thy hea- 
 venly blessing ; that they may 
 be clothed with righteousness^ 
 and that Thy word spoken by 
 their months may have such 
 success, that it may never be 
 spoken in vain. Grant also, 
 that we may have grace to 
 hear and receive what they 
 shall deliver out of Thy most 
 holy word, or agreeable to 
 the same, as the means of our 
 salvation j that in all our 
 words and deeds we may seek 
 Thy glory, and the increase 
 of Thy kingdom; through 
 Jesus Christ our Lord. Amen. 
 
 Edw. VI. 
 
 Most merciful Father, w 
 beseech Thee to send upo 
 these Thy servants Thy hes 
 venly blessing, that they ma 
 be clad about with all justic( 
 and that Thy word spoken b 
 their mouths, may have sue 
 success that it may never b 
 spoken in vain. Grant ala 
 that we may have grace t 
 hear and receive the same a 
 Thy most holy word, and th 
 mean of our salvation; tha 
 in all our words and deed 
 we may seek Thy glory an 
 the increase of Thy kingdon 
 through Jesus Christ ov 
 Lord. Amen. 
 
 [Prevent us, O Lord, in all our doings, with Thy moi 
 gracious favour, and further us with Thy continual help, ths 
 in aU our works begun, continued, and ended in Thee, w 
 may glorify Thy holy Name, and finally by Thy mere 
 obtain everlasting life; through Jesus Christ our Lor( 
 Amen. 
 
 The peace of God, which passetli all understanding, kee 
 your hearts and minds in the knowledge and love of Go( 
 and of His Son Jesus Christ our Lord : and the blessing ( 
 God Almighty, the Father, the Son, and the Holy Ghost, t 
 amongst you, and remain with you always. Amen.J 
 
 " "this collect" 
 
THE ORDERING OF PRIESTS. 
 
 537 
 
 Common Prayer. 
 
 ^ And if on the same day the order 
 of deacons he given to some, and 
 the order of 'priesthood to others ; 
 the deacons shall be first presented, 
 and then the priests ; and it shall 
 suffice that the litany be once said 
 for both. The collects shall both 
 be used ; first, that for deacons, 
 then that for priests. The epistle 
 shall be Ephes. iv. 7 — 13, as be- 
 fore in this office. Immediately 
 after which, they that are to be 
 made deacons shall take the oath 
 of supremacy, be examined, and 
 ordained, as is above prescribed. 
 Then one of them having read the 
 gospel, {ivhich shall be either out 
 of St. Matt. ix. 36—38, as before 
 in this office ; or else St. Luke xii. 
 35—38, as before in the form for 
 the ordering of deacons,) they that 
 are to be made priests shall like- 
 wise take the oath of supremacy, 
 be examined, and. ordained, as is 
 in this office before appointed. 
 
 Edw. VI. 
 
 1[ And if the orders of deacon and 
 priesthood be given both upon one 
 day; then shall all things at the 
 holy Communion be used, as they 
 are appointed at the ordering of 
 priests. Saving that for the epistle, 
 the whole third chapter of the first 
 to Timothy shall be read as it is 
 set out before in the order of 
 priests. And immediately after 
 the epistle the deacons shall be 
 ordered. And it shall suffice, the 
 litany to be said once. 
 
THE 
 
 FORM OF [ORDAINING OR] CONSECRATING 
 
 Then fol- 
 lows as be- 
 low, At the 
 Commu- 
 nion. 
 
 AECHBISHOP OR BISHOP; 
 
 [which is always to be performed upon some SUNDAY OR HOLY-DAY.] 
 
 Common Prayer. 
 
 [H When, all things are duly prepared in the Church, and set in order, af 
 morning prayer is ended, the archbishop (^or some other bishop appoint 
 shall begin the Communion service ; in which this shall be 
 
 The Collect. 
 
 Almighty God, who by Thy Son Jesus Christ didst give 
 Thy holy Apostles many excellent gifts, and didst char 
 them to feed Thy flock ; give grace, we beseech Thee, to i 
 bishops, the pastors of Thy Church, that they may diligenl 
 preach Thy word, and duly administer the godly discipli 
 thereof; and grant to the people, that they may obedieni 
 follow the same ; that aU may receive the crown of everla 
 ing glory ; through Jesus Christ our Lord. Amen. 
 
 IT And another bishop shall read.'\ 
 Edw. VI. At the Communion. 
 The Epistle. 1 Tim. iii. 1. 
 Common Prayer. Edward VI. 
 
 This is a true saying, If a 
 man desire the office of a bi- 
 shop, he desireth a good work. 
 A bishop then must be blame- 
 less, the husband of one wife, 
 vigilant, sober, of good be- 
 haviour, given to hospitality, 
 apt to teach ; not given to 
 
 This is a true saying, I 
 man desire the office of a 
 shop, he desireth an hon 
 work. A bishop therefi 
 must be blameless, the hi 
 band of one wife, dilige 
 sober, discreet, a lover 
 hospitality, apt to teach, i 
 
THE -CONSECRATION OF BISHOPS. 
 
 529 
 
 wine, no striker, not greedy 
 of filthy lucre, but patient, 
 22 not a brawler, not covetous ; 
 one that ruleth well his own 
 house, having his children in 
 subjection with all gravity ; 
 (For if a man know not how 
 to rule his own house, how 
 shall he take care of the 
 Church of God?) Not a 
 novice, lest being lifted up 
 with pride he fall into the 
 condemnation of the devU. 
 Moreover, he rjiust have a 
 good report of them which 
 are without ; lest he fall into 
 reproach, and the snare of 
 the devil. 
 
 given to overmuch wine, no 
 fighter, not greedy of filthy 
 lucre ; but gentle, abhorring 
 fighting, abhorring covetous- 
 ness ; one that ruleth well his 
 own house, one that hath his 
 children in subjection with all 
 reverence : (for if a man can- 
 not rule his own house, how 
 shall he care for the congre- 
 gation ?) He may not be a 
 young scholar, lest he swell 
 and fall into the judgment of 
 the evil speaker. He must 
 also have a good report of 
 them which are without, lest 
 he fall into rebuke and snare 
 of the evil speaker. 
 
 [Or this. 
 For the Epistle. Acts xx. 17. 
 
 From Miletus Paul sent to Ephesus, and called the elders 
 of the Church, &c. See this in the Ordering of Priests. 
 Edw. VI. 
 
 ^ Then another bishop shall read'] 
 
 The Gospel. St. John xxi. 15. 
 
 Jesus saith* to Simon Peter, Simon, son of Jonas'', lovest 
 thou Me more than these ? He saith* unto Him, Yea, Lord, 
 Thou knowest that I love Thee. He saith^ unto him, Feed 
 My lambs. He saith^ to him again the second time, Si- 
 mon, son of Jonas'", lovest thou Me ? He saith" unto Him, 
 Yea, Lord, Thou knowest that I love Thee. He saith* unto 
 him, Feed My sheep. He saith^ unto him the third time, 
 Simon, son of Jonas ^ lovest thou Me ? Peter was grieved = 
 because He said unto him the third time, Lovest thou Me ? 
 And he said unto Him, Lord, Thou knowest all things; 
 Thou knowest that I love Thee. Jesus saith^ unto him. 
 Feed My sheep. 
 
 '^ " said" 
 l'estrange. 
 
 '' "Johanna 
 M m 
 
 '■ " sorry" 
 
530 THE CONSECRATION OF BISHOPS. 
 
 \_0r this. St. John xx. 19. 
 The same day at evening, being the first day of the week, 
 when the doors were shut where the disciples were assembled 
 for fear of the Jews, came Jesus, and stood in the midst, and 
 saith unto them, Peace be unto you. And when He had so 
 said, He shewed unto them His hands and His side. Then 
 were the disciples glad, when they saw the Lord. Then saith 
 Jesus to them again. Peace be unto you : as My Father hath 
 sent Me, even so send I you. And when He had said this, 
 He breathed on them, and saith unto them, Receive ye the 
 Holy Ghost. Whosesoever sins ye remit, they are remitted 
 unto them ; and whosesoever sins ye retain, they are retained. 
 
 Or this. St. Matt, xxviii. 18. 
 
 Jesus came and spake unto them, saying. All power is 
 given unto Me in heaven and in earth. Go ye therefore and 
 teach all nations, baptizing them in the Name of the Father, 
 and of the Son, and of the Holy Ghost ; teaching them to 
 observe all things whatsoever I have commanded you : and 
 lo, I am with you alway, even unto the end of the world.] 
 
 Or else, out of the tenth chapter of John, as before in the 23 
 Order of Priests. " Verily, verily I say unto you," &c., to 
 " there shall be one fold and one Shepherd." 
 
 ^ After the Gospel and d \the Nicene Creed, and the Sermon are'\ ended, 
 thee elected bishop [vested with his rochef] shall be presented by two 
 bishops unto the archbishop of that province (or to some other bishop ap- 
 pointed by' lawful commission) [the archbishop sitting in his chair 
 twar the holy table, and"] the bishops that present him saying. 
 
 Most reverend Father in God, we present unto you this 
 godly and well-learned man to be [ordained and] conse- 
 crated bishop. 
 
 ^ Then shall the archbishop demand the king's mandate for the consecra- 
 tion, and cause it to be read. And the oath touching the acknowledgment 
 of the king's supremacy, shall be ministered to the personls^ elected, as it 
 is set doicn^ [before in the form for the ordering^ of deacons. And then 
 shall [also] be ministered'' [unto theml the oath of due obedience to' the 
 archbishop, as followeth. 
 
 The oath of due obedience to the archbishop. 
 
 In the Name of God. Amen. I N. chosen bishop of the 
 
 ■' "Credo" ' "first" '"his" 
 
 « " out in the order" '' " also" * " uuto" 
 
THE CONSECRATION OF BISHOPS. 
 
 531 
 
 church and see of N. do profess and promise all due reverence 
 and obedience to the archbishop and to the metropolitical 
 church of N. and to their successors. So help me God, 
 through Jesus Christ. 
 
 24 ^ This oaik shall not he made at the consecration of an archbishop. 
 
 ^ Then the archbishop shall move the congregation present to pray, saying 
 thvs ta them : 
 
 Brethren, it is written in the gospel of St. Luke, that our 
 Saviour Christ continued the whole night in prayer, before^ 
 He did choose and send forth His twelve Apostles. It is 
 written also in the Acts of the Apostles, that the disciples 
 who'' were at Antioch did fast and pray, before' they laid 
 hands [on""] Paul and Barnabas, [and sent them forth.] Let 
 us therefore, following the example of our Saviour Christ and 
 His Apostles, first fall to prayer, before" we admit, and send 
 forth this person presented unto us, to the work whereunto 
 we trust the Holy Ghost hath called him. 
 
 % And then shall he said the litany, as before" in the form' of ordering 
 deacons, Isave only, thati i after this place " that it may please Thee to 
 illuminate all bishops," ^e. [ the proper suffrage there following shall be 
 omitted, and this inserted instead of it ,-] "^ 
 
 That it may please Thee to bless this our brother elected, 
 and to send Thy grace upon him, that he may duly execute 
 the ofi&ce whereunto he is called, to the edifying of Thy 
 Church, and to the honour, praise, and glory of Thy Name. 
 
 Answer. We beseech Thee to hear us, good Lord. 
 
 Common Prayer. Edward VI. 
 
 % Then shall be said this prayer ^ Conchtding the litany in the end 
 following. with this prayer. 
 
 Almighty God, giver of all good things, who" by Thy 
 Holy Spirit hast appointed divers orders of ministers in Thy 
 Church ; mercifully behold this Thy servant now called to 
 the work and ministry of a bishop ; and replenish him so 
 with the truth of Thy doctrine, and [adorn him with] inno- 
 cency of life, that both by word and deed, he may faithfully 
 serve Thee in this office, to the glory of Thy Name, and the 
 
 J " or ever that" '"which" l " or ever" "■" upon, or sent forth" 
 
 ■■ "or that" ° "afore" ' " order of" ■! "and" 
 
 ■■ "he shall say" » "which" 
 
 M m 2 
 
532 THE CONSECEATION OF BISHOPS. 
 
 edifying' and well-governing of Thy Church ; through the 
 merits of our Saviour Jesus Christ, who liveth and reigneth 
 with Thee and the Holy Ghost, world without end. Amen. 
 
 5f Then the archbishop, sitting in his chair, shall say to him that is to 
 be consecrated. 
 
 Common Prayer. Edward VI. 
 
 Brother, forasmuch as the Brother, forasmuch as the 
 holy Scripture and the ancient holy Scripture and the old 
 canons command, that we canon commandeth that we 
 should not be hasty in laying should not be hasty in laying 
 on hands, and admitting any on hands, and admitting any 
 person to government in the person to the government of 
 Church of Christ, which He the congregation which He 
 hath purchased ■^vith no less hath purchased with no less 
 price than the effusion of His price than the effusion of His 25 
 own blood ; before I admit own blood ; afore that I ad- 
 you to this administration, I mit you to this administra- 
 will examine you in certain tion whereunto ye are called, 
 articles, to the end [that] the I will examine you in certain 
 congregation present may articles, to the end the con- 
 have a trial, and bear witness, gregation present may have a 
 how you be minded to be- trial and bear witness how ye 
 have yourself in the Church be minded to behave yourself 
 of God. in the Church of God. 
 
 Are you persuaded that you be truly called to this minis- 
 tration, according to the will of our Lord Jesus Christ, and 
 the order of this realm ? 
 
 Answer. I am so persuaded. 
 
 The Archbishop. 
 
 Are you persuaded that the holy Scriptures contain suffi- 
 ciently aU doctrine required of necessity to" eternal salvation 
 through^ faith in Jesus Christ? And are you determined 
 out of"' the same holy Scriptures to instruct the people com- 
 mitted to your charge ; and to teach or maintain nothing 
 as required of necessity to eternal salvation, but that [which] 
 you shall be persuaded may be concluded and proved by the 
 same ? 
 
 '" profit of Thy congregation" ""for" '"the" '"with" 
 
THE CONSECRATION OF BISHOPS. 533 
 
 Answer. I am so persuaded, and determined, by God's 
 grace. 
 
 The Archbishop. 
 
 Will you then faithfully exercise yourself in the same" 
 holy Scriptures, and call upon God by prayer, for the true 
 understanding of the same ; so as you may be able by them 
 to teach and exhort with wholesome doctrine, and to with- 
 stand and convince the gainsayers ? 
 
 Answer. I will so do, by the help of God. 
 
 The Archbishop. 
 
 Are y you ready with all faithful diligence, to banish and 
 drive away all erroneous and strange doctrine contrary to 
 God's word ; and both privately and openly to call upon and 
 encourage others to the same ? 
 
 Answer. I am ready, the Lord being my helper. 
 
 The Archbishop. 
 
 Will you deny all ungodliness and worldly lusts, and live 
 soberly, righteously, and godly, in this [present] world ; that 
 you may shew yourself in all things an example of good 
 works unto others, that the adversary may be ashamed, 
 having nothing to say against you ? 
 
 Answer. I will so do, the Lord being my helper. 
 
 The Archbishop. 
 2g Will you maintain and set forward, as much as shall lie in 
 you, quietness, love, ^ and peace among all men ; and such as 
 be unquiet, disobedient, and criminous, within your diocese, 
 correct and punish, according to such authority as you^ have 
 by God's word, and as to you shall be committed by the 
 ordinance of this realm ? 
 
 Answer. I will so do, by the help of God. 
 
 The Archbishop. 
 [Will you be faithful in ordaining, sending, or laying 
 hands upon others ? 
 
 Answer. I will so be, by the help of God.] 
 
 The Archbishop. 
 Will you shew yourself gentle, and be merciful for Christ's 
 
 ' "said" y "Be" ^ " peace and love" ^ "ye" 
 
534 THE CONSECRATION OF BISHOPS. 
 
 sake to poor and needy people, and to all strangers destitute 
 of help ? 
 
 Answer. I will so shew myself, by God's help. 
 
 T[ Then the archbishop standing up shall say. 
 
 Almighty God, our heavenly Father, who hath given you 
 a good will to do all these things, grant also unto you 
 strength and power to perform the same ; that He, accom- 
 plishing in you the good work which He hath begun, you'' 
 may be found perfect and irreprehensible at the latter day ; 
 through Jesus Christ our Lord. Amen. 
 
 Common Prayer. Edward VI. 
 
 T Then shall the bishop elect put on 1[ TTien shall be sung or said, 
 the rest of the episcopal habit ; 
 and kneeling down, Veni, Creator 
 Spiritiis, shall be sung or said over 
 him, the archbishop beginning, 
 and the bishops, with others that 
 are present, answering by verses, 
 as followeth. 
 
 Come, Holy Ghost, our souls Come, Holy Ghost, Sfc, as it 
 inspire, is set out in the Order of 
 
 And lighten with celestial fire, Priests. 
 
 Or this : 
 Come, Holy Ghost, eternal God, &c. 
 1 That ended, the archbishop shall say. 
 Lord, hear our prayer. 
 Answer. And let our cry come unto Thee. 
 
 [Archbishop.] 27 
 
 Let us pray. 
 Almighty God, and most merciful Father, who"= of Thine* 
 infinite goodness hast given Thine only and dearly* beloved 
 Son Jesus Christ, to be our Redeemer, and [the] Author of 
 everlasting life; who, after that He had made perfect our 
 redemption by His death, and was ascended into heaven, 
 poured down abimdantly His gifts upon men, making some 
 apostles, some prophets, some evangelists, some pastors and 
 
 '■ "ye" « "which" d "Thy" ' "most dear" 
 
THE CONSECRATION OF BISHOPS. 535 
 
 doctors, to the edifying and making perfect His' Church j 
 grant, we beseech Thee, to this Thy servant such grace, that 
 he may evermore be ready to spread abroad Thy gospel k, the 
 glad tidings of reconciliation'' with Thee; and' use the au- 
 thority givenJ him, not to destruction >=, but to salvation^ ; not 
 to hurt, but to help : so that" as a wise and" faithful servant, 
 giving to thy family their" portion in due season, he may at^ 
 lasf be received into [everlasting] joy; through Jesus Christ 
 our Lord, who, with Thee and the Holy Ghost liveth and 
 reigneth, one God, world without end. Amen. 
 
 ^ Then the archbishop and bishops present shall lay their hands upon the 
 head of the elected bishop, [hneeling before them upon his knees,'] the 
 archbishop saying, 
 
 Receive"' the Holy Ghost, [for the office and work of a 
 bishop in the Church of God, now committed unto thee 
 by the imposition of our hands ; in the Name of the Father, 
 and of the Son, and of the Holy Ghost. Amen.J And re- 
 member that thou stir up the grace of God which is given' 
 thee by [this] imposition of [our] hands : for God hath not 
 given us the spirit of fear, but of power, and love, and' 
 soberness. 
 
 ^ Then the archbishop shall deliver him the Bible, saying. 
 
 Give heed unto reading, exhortation, and doctrine. Think 
 upon the" things contained in this book. Be diligent in 
 them, that the increase coming thereby may be manifest 
 unto all men. Take heed unto thyself, and to^ doctrine, and 
 be diligent in doing them : for by" so doing thou shalt [both] 
 save thyself and them that hear thee. Be to the flock [of 
 Christ] a shepherd, not a wolf; feed them, devour them not. 
 Hold up the weak, heal the sick, bind^ up the broken, bring 
 again the out-casts, seek the lost. Be so merciful, that you 
 be not too remiss ; so minister discipline, that you forget not 
 mercy : that when the chief Shepherd shall appear you may 
 receive the never-fading^ crown of glory; through Jesus 
 Christ our Lord. Amen. 
 
 ' "of His congregation" 
 
 k "and" 
 
 ** " reconcilement to God" 
 
 i "to" 
 
 i "unto" 
 
 ' " destroy" 
 
 1 " save" 
 
 ■" " he" 
 
 B ..a" 
 
 ° "meat" 
 
 p «the'. 
 
 1 "day" 
 
 r "Take" 
 
 » "in" 
 
 t " of" 
 
 " " these" 
 
 * "unto teaching" 
 
 " " doing this" 
 
 y "bind together" 
 
 2 " imniarcessible" 
 
 
536 THE CONSECRATION OF BISHOPS. 
 
 T[ Then the archbishop shall proceed iraa the Communion [service;'] with 
 whom the new consecrated bishop {with others'') shall also communicate. 
 
 'S And for" the last collect, immediately before the benediction, shall be 
 said these' prayers. 
 
 Most merciful rather, we beseech Thee to send down upon 
 this Thy servant Thy heavenly blessing; and so endue him with 28 
 Thy holy Spirit, that he, preaching Thy word, may not only 
 be earnest to reprove, beseech, and rebuke with all patience 
 and doctrine ; but also may be to such as believe a* whole- 
 some example, in word, in conversation, in love, in faith, in 
 chastity, and [in] purity ; that, faithfully fulfilling his course, 
 at the latter day he may receive the crown of righteousness 
 laid up by the Lord the righteous Judge, who liveth and 
 reigneth one God with the Father and the Holy Ghost, 
 world without end. Amen. 
 
 [Prevent us, O Lord, in all our doings, with Thy most 
 gracious favour, and further us with Thy continual help; 
 that in all our works begun, continued, and ended in Thee, 
 we may glorify Thy holy Name, and finally by Thy mercy 
 obtain everlasting life ; through Jesus Christ our Lord. 
 Amen. 
 
 The peace of God, which passeth all understanding, keep 
 your hearts and minds in the knowledge and love of God, 
 and of His Son Jesus Christ our Lord. And the blessing of 
 God Almighty, the Father, the Son, and the Holy Ghost, be 
 amongst you, and remain with you always. Amen.J 
 
 a " to" » " other" " " after" d " this prayer" « " an" 
 
 ADVERTISEMENT. 
 
 Note 1. That the words included [ ] are not in Edw. VI. 
 
 „ 2. That the words included [ ] Edw. VI. are not in the Common Prayer 
 
 Book. 
 „ 3. The words thus included " [ ] page 2, belong to neither of the forms. 
 „ 4. * Signifies a word or words altered or transposed. [In this edition 
 letters are used.] 
 
29 ADDITIONS AND ALTERATIONS 
 
 THE LITANY AND PRATERS OF THE CHURCH, BY THE COMMAND Or HIS 
 MAJESTY [king CHARLES I.,] PARTICULARLY IN THE FORM FOR THE 
 FAST, [NOV. 10, 1643.] FOR THE AVERTING OF GOD's JUDGMENTS, FOR 
 THE CEASING OP THE REBELLION, AND RESTORING PEACE TO THE KING- 
 DOM. AND IN THE FORM FOR THE FAST ON THE 5tH FEB. 1644, AND 
 
 15th of SEPT. 1648, for a blessing on the treaties at uxbridge 
 
 AND NEWPORT. 
 
 ^ The exhortation. 
 
 Dearly beloved brethren, the Scripture moveth us in 
 sundry places, to acknowledge and confess our manifold sins 
 and wickedness, and that we should not dissemble nor cloke 
 them before the face of Almighty God our heavenly Father, 
 but confess them with an humble, lowly, penitent, and obe- 
 dient heart, to the end that we may obtain forgiveness of the 
 same by His infinite goodness and mercy. And although we 
 ought at all times humbly to acknowledge our sins before 
 God ; yet ought we most chiefly so to do, when at such a 
 time and occasion as this is, we assemble and meet together, 
 to cast ourselves down at the throne of His heavenly grace, 
 and to pour out our humble supplications, for the averting of 
 His heavy judgments now upon us, for the ceasing of 
 
 This present rebellion, F. B. 
 
 This present bloody and unnatural war, Ux, Tr. 
 
 These present differences, Newp. Tr. 
 
 And restoring a happy peace in this* kingdom. Wherefore 
 I pray and beseech you, as many as are here present, to ac- 
 company me with a pure heart and humble voice, unto the 
 throne of the heavenly grace, saying after me. 
 
 ^ After the Creed and Lord's Prayer. 
 O Lord, shew Thy mercy upon us. 
 And grant us Thy salvation. 
 
 ■' " divided" N, 
 
538 ADDITIONS AND ALTERATIONS^ &C. 
 
 O Lord, guard the person of Thy servant the king. 
 
 Which putteth his trust in Thee. 
 Send to him and to his armies help from Thy holy place. 
 
 And evermore mightily defend him. 
 Confound the designs of all those that are risen up against 
 him. 
 
 And let not their rebellious wickedness approach near 
 to hurt him. 
 O Lord, hear our prayer. 30 
 
 And let our cry come unto Thee. 
 Endue Thy ministers with righteousness, &c. 
 
 ^ Some alterations and additions in the litany. 
 
 O God the Father, of heaven, &c. 
 
 From all sedition and privy conspiracy, from this present 
 dangerous rebellion, from all false doctrine, &c. 
 
 Good Lord, deliver us. 
 
 We sinners do beseech Thee to hear us, (O Lord God,) 
 and that it may please Thee to rule and govern Thy holy 
 Church universally in the right way, and particularly that it 
 may please Thee to deliver this national Church from all 
 sacrilege and profaneness. 
 
 We beseech Thee to hear us, ^c. 
 
 That it may please Thee to be his defender and keeper ; 
 giving him the victory over all his enemies, and more espe- 
 cially against those that are now risen up in rebellion against 
 him. 
 
 fVe beseech Thee to hear us, ^c. 
 
 Let us pray. 
 
 O God, merciful Father, that despisest not the sighing of 
 a contrite heart, nor the desire of such as be sorrowful, mer- 
 cifully assist our prayers that we make before Thee, in these 
 our troubles and adversities, now they oppress us : and gra- 
 ciously hear us, that these evils which the craft and subtlety 
 of the devil and man worketh against us, may be brought to 
 nought, and by the providence of Thy goodness they may be 
 dispersed : that we Thy servants, being not hurt by these 
 persecutions, may evermore give thanks unto Thee in Thy 
 holy Church, through Jesus Christ our Lord. Amen. 
 
ADDITIONS AND ALTERATIONS, &C. 
 
 539 
 
 A prayer for the high 
 
 Common Prayer. 
 Most gracious God, we 
 humbly beseech Thee as for 
 this kingdom in general, so 
 especially for the high court 
 of parliament under our most 
 religious and gracious king 
 at this time assembled; that 
 Thou wouldest be pleased to 
 direct and prosper all their 
 consultations to the advance- 
 ment of Thy glory, the good 
 of Thy Church, the safety, 
 honour, and welfare of our 
 sovereign and his kingdoms, 
 that all things may he so 
 ordered and settled by their 
 endeavours upon the best and 
 surest foundations, that peace 
 and happiness, truth and jus- 
 tice, religion and piety, may 
 be established among us for all 
 generations. These and all 
 other necessaries for them, 
 31 for us, and Thy whole Church, 
 we humbly beg in the Name 
 and mediation of Jesus Christ, 
 our most blessed Lord and 
 Saviour. Amen. 
 
 court of parliament. 
 
 Charles I. 
 
 Most gracious God, we 
 humbly beseech Thee as for 
 this kingdom in general, so 
 especially for the high court 
 of parliament under our most 
 religious and gracious king 
 at this time assembled ; that 
 Thou wouldst be pleased to 
 bless and direct all their con- 
 sultations to the preservation 
 of Thy glory, the good of Thy 
 Church, the safety, honour, 
 and welfare of our sovereign 
 and his kingdoms. Look, O 
 Lord, upon the humility and 
 devotion with which they are 
 come into Thy courts. And 
 they are come into Thy house 
 in assured confidence upon 
 the merits and mercies of 
 Christ our blessed Saviour, 
 that Thou wilt not deny them 
 the grace and favour which 
 they bieg of Thee. 
 
 Therefore, O Lord, bless 
 them with all that wisdom, 
 which Thou knowest neces- 
 sary to make the maturity of 
 his majesty's and their coun- 
 sels, the happiness and bless- 
 ing of this commonwealth. 
 These and all other neces- 
 saries for them, for us, and 
 Thy whole Church, we hum- 
 bly beg in the Name and 
 mediation of Christ Jesus our 
 most blessed Lord and Sa- 
 viour. Amen. 
 
540 ADDITIONS AND ALTERATIONS, &C. 
 
 A prayer for peace. 
 
 O God, who art the Author of peace and lover of concord ; 
 who makest men to be of one mind in a kingdom; most heartUy 
 we beseech Thee of Thy goodness and mercy to grant us Thy 
 peace, all the days of our life. Unite, O Lord, the hearts of 
 the people in this land to their king ; make us all, perceiv- 
 ing his tender care and love towards us, to return the tribute 
 of loyalty and honour toward him ; and duly considering 
 whose authority he hath, faithfully to serve and humbly obey 
 him, according to Thy blessed word and ordinance. And 
 unite, O Lord, the hearts of us all, each to other ; and in- 
 flame our affections with love of Thy truth ; that we all being 
 members of the same body through love, may be united one 
 to another, and to our head Christ Jesus, and serve Thee in 
 the unity of the spirit, and the bond of peace. Grant this, 
 O Lord, for Jesus Christ's sake, our only Mediator and Ad- 
 vocate. Amen, 
 
 A thanksgiving for deliverance from danger. 
 
 O Almighty God, who art a strong tower of defence to Thy 
 servants, against the face of their enemies, we yield Thee 
 praise and thanksgiving for our deliverance from those great 
 and apparent dangers wherewith we were compassed. It was 
 not our care, counsel, or strength, which rescued us, but Thy 
 goodness ; Thy goodness only it was that we were not de- 
 livered over as a prey unto our adversaries : not unto us, 
 therefore, not unto us, O Lord, but to Thy Name be the ho- 
 nour and praise. And we beseech Thee still to continue such 
 Thy mercies towards us, that all the world may know that 
 Thou art our Saviour and mighty deliverer, through Jesus 
 Christ our Lord. Amen. 
 
 Collect. 
 
 Shew forth the power of Thy might, O Lord, and come 
 among us, and with great strength succour us ; that whereas 
 by sin we are set in the midst of so many and great dangers, ■ 
 we may by mercy be brought out again, and the right hand 
 of Thy Majesty may be our defence against all our enemies, 
 through Jesus Christ our Lord. Amen. 
 
ADDITIONS AND ALTERATIONS, &C. 541 
 
 Collect. 
 
 Lord, raise up, we pray Thee, Thy power, and come among 
 us, and with great might succour us ; that whereas through 
 our sins and wickedness, we be sore let and hiadered, and 
 through Thy heavy judgments upon us for them, almost con- 
 sumed. Thy bountiful grace and mercy (through the satis- 
 32 faction of Thy Son our Lord,) may speedily deliver us ; to 
 whom with Thee and the Holy Ghost, &c. 
 
 A hymn or general thanksgiving. 
 
 Glory be to God on high, and in earth peace, good will 
 towards men. We praise Thee, we bless Thee, we worship 
 Thee, we glorify Thee ; and at this time in a more especial 
 manner, with the highest expressions of our devoutest hearts, 
 we most humbly give thanks unto Thee, for that Thou hast 
 been pleased out of Thine infinite goodness, mercifully to 
 look down upon the late low estate of our gracious sovereign : 
 that Thou hast brought him from so much scornful neglect, 
 to appear so terrible unto those desperate rebels who dare yet 
 stand in arms against him ; that Thou hast blessed him with 
 many, and those eminent victories. O Lord God, heavenly 
 King, God the Father Almighty, O Lord, the only-begotten 
 Son, Jesus Christ, continue these Thy favours to us, and 
 perfect, we beseech Thee, that glorious work, the happy peace 
 of this land, which none but Thine own strength can finish. 
 And to that end. Thou that takest away the sins of the 
 world, take this foul sin of rebellion from us ; Thou that 
 sittest at the right hand of God the Father, smite through the 
 loins of those sacrilegious men, who have not spared at all to 
 profane Thy house, and Thy service ; so shall we still bless 
 and magnify Thy Name, in the midst of the great congrega- 
 tion : so shall we Thy servants never cease to be still praising 
 Thee, and saying. Thou only art holy. Thou only art the 
 Lord, Thou only, O Christ, with the Holy Ghost, art most 
 high in the glory of God the Father, to Thee be all praise 
 and honour and glory ascribed, world without end. Amen. 
 
 IT Collect. 
 Almighty and everlasting God, mercifully look upon our 
 infirmities and miseries, and in all our dangers and neces- 
 
542 ADDITIONS AND ALTERATIONS, &C. 
 
 sities, stretch forth Thy right hand to help and defend us, 
 through Jesus Christ our Lord. Amen. 
 
 ^ A prayer for the preservation of his majesty's person, and 
 for the peace of the kingdom. 
 
 O Lord God of Hosts, who givest victory unto kings, and 
 didst deliver David Thy servant from the peril of the sword ; 
 hear us, we beseech Thee, most miserable sinners, who do 
 here pour out our souls before Thee, entirely desiring the 
 protection of Thy hand upon Thy servant the king. Let 
 him find safety under the shadow of Thy wing, and preserve 
 his person as the apple of Thine own eye. Suffer not that 
 sword which Thou hast put into his hands to be wrested out 
 by the hand of man : but bless his counsels with success, and 
 his enterprises with victory, that he may [go on to] be a ter- 
 ror to all those that oppose him, and to be as the dew of the 
 latter rain upon the hearts of all those who do stiU remain loyal 
 to him. And O Thou who takest no delight in the misery of 
 one single sinner, spare a great, though most sinful nation ; 
 pity a despised Church, and a distracted state j heal up those 
 wounds which our sins have made so wide that none but 
 Thine own hands can close them. And in the tenderness of 
 Thine unspeakable compassion hasten to put so happy an end 33 
 unto all these wasting divisions, that Thy service may be the 
 more duly celebrated. Thine anointed more conscientiously 
 obeyed, that the Church may be restored to a true Christian 
 unity, and the kingdom to our former peace : and that for 
 His sake who is the Prince of peace, and shed His blood to 
 purchase our peace, even Jesus Christ our Lord, to whom, 
 with Thee, O Father, and Thy blessed Spirit, be, &c. 
 
 A prayer for the prince. 
 
 Almighty God, who dost estabUsh the thrones of princes, 
 and the succession to those thrones, by giving Thy judg- 
 ments to the king, and Thy righteousness to the king's son : 
 bless to us, we beseech Thee, the great pledge of Thy favour, 
 and the earnest of our hopes, the heir of these kingdoms 
 [Prince Charles ;] sanctify his younger years with Thy fear 
 and love, and the whole course of his life with the guidance 
 of Thy Spirit. Order him in all things, that he may prove, 
 
ADDITIONS AND ALTERATIONS, &C. 543 
 
 without exception, a man according to Thine own heart, pre- 
 cious in Thy sight, and dear to all Thy people. And since it 
 hath pleased Thee to shew him to the world in these troubled 
 times of danger and confusion, arm him with all advantages 
 of courage and success ; set some evident and early mark of 
 Thy favour on him, and make his innocent hands the instru- 
 ments of supporting his father's crown, and restoring peace 
 to this distracted Church and nation. Hear us, O God, for 
 Thine own Son's sake, the Prince of peace, and the Sun of 
 righteousness, Jesus Christ. Amen. 
 
 O most glorious and powerful Lord God, without whose 
 aid and influence all our strength is weakness and our 
 counsel folly ; we Thy unworthy servants, in a grateful com- 
 memoration of Thy frequent and often repeated blessings, 
 with humble and unfeigned hearts offer up to Thee the sacri- 
 fice of praise, calling heaven and earth to witness with us, 
 that it is Thy power alone by which we stand. Thy strength 
 by which we prosper. We humbly beg of Thee, O Lord, to 
 continue in all our dangers Thy special assistance to us, to 
 break the spear of the disobedient, and melt the hearts of 
 the rebellious into water, to strike the minds of the perverse 
 with a true touch of that conscience which they go about to 
 stifle, and a true sense of that duty to Thine anointed which 
 they labour to forget ; that we. Thy miserable and distressed 
 people, may no longer groan under those heavy judgments 
 which our sins have pulled down upon us ; but may at last 
 be united and knit in the happiness of a long vrished-for 
 peace ; and with one mind, in the same true religion, worship 
 Thee the only true God, and obey our king whom Thou hast 
 set over us: grant this, O merciful Father, for Thy dear 
 Son's sake, who reigneth with Thee and the Holy Spirit, 
 world without end. Amen. 
 
 A prayer drawn by his Majesty's [King Charles I.] special 
 direction and dictates*. 
 
 At Uxbridge. At Newport. 
 
 O most merciful Father, O most merciful Father, 
 
 Lord God of peace and truth; Lord God of peace and truth; 
 
 we a people sorely afflicted we a people sorely afflicted 
 
 •> [See King Charles's "Works, vol. i. p. 193.] 
 
544 
 
 ADDITIONS AND ALTERATIONS, &C. 
 
 by the scourge of an unnatu- 
 ral war, do here earnestly 34 
 beseech Thee to command a 
 blessing from heaven upon 
 this present treaty brought 
 about by Thy providence, and 
 the only remedy left for the 
 establishment of an happy 
 peace. Soften the most ob- 
 durate hearts with a true 
 Christian desire of saving 
 those men's blood for whom 
 Christ Himself hath shed 
 His. Lord, let not the guilt 
 of our great sins cause this 
 treaty to break off, but let 
 the truth of Thy spirit so 
 clearly shine in our minds, 
 that all private ends laid 
 aside, we may every one of 
 us heartily and sincerely pur- 
 sue the public good, and that 
 Thy people may be no longer 
 so blindly miserable as not to 
 see, at least in this their day, 
 the things that belong to 
 their peace. Grant this, gra- 
 cious God, for His sake, who 
 is our peace itself, even Jesus 
 Christ our Lord. Amen. 
 
 Prayers for the Fast, 1640. 
 
 Collect. 
 
 O most merciful and gracious Lord, we wretched and 
 miserable sinners humbly beseech Thee in mercy and com- 
 passion to behold our great aflictions : for Thy wrath is gone 
 out and Thine indignation is kindled against us. We con- 
 fess, O Lord, that Thy judgments are just, for we have 
 multiplied our transgressions like the sand of the sea, and 
 the cry of them hath been so great that it hath pierced the 
 
 by the scourge of an unnatu- 
 ral war, do here earnestly 
 beseech Thee to command a 
 blessing from heaven upon 
 this present treaty, begun for 
 the establishment of an happy 
 peace. Soften the most ob- 
 durate hearts with a true 
 Christian desire of saving 
 those men's blood for whom 
 Christ Himself hath shed 
 His. Or if the guilt of our 
 great sins cause this treaty to 
 break off in vain, Lord, let the 
 truth clearly appear who those 
 men are, which under pretence 
 of the 'public good, do pursue 
 their own private ends; and 
 that this people may be no 
 longer so blindly miserable as 
 not to see, at least in this 
 their day, the things that 
 belong to their peace. Grant 
 this, gracious God, for His 
 sake, who is our peace itself, 
 even Jesus Christ our Lord. 
 Amen. 
 
ADDITIONS AND ALTERATIONS, &C. 545 
 
 heavens, and called for vengeance against us : but we beseecli 
 Thee, O Lord, forget not Thou to be gracious, and shut not 
 up Thy loving-kindness in displeasure; turn Thee again and 
 be merciful unto Thy servants. Help us, O God of our 
 salvation, for the glory of Thy Name : O deliver us, and be 
 merciful unto our sins, for Thy Name's sake : take Thy 
 plague and all other judgments from us, that we be not con- 
 sumed by the means of Thy heavy hand upon our sins. O 
 satisfy us with Thy mercy, and that soon, so shall we that 
 are Thy people and sheep of Thy pasture give Thee thanks 
 for ever, and will always be shewing forth Thy praise from 
 generation to generation. Grant this, O merciful Father, 
 we beseech Thee, for Jesus Christ's sake, our only Saviour 
 and Redeemer. Amen. 
 
 Almighty and most merciful Father, who for our many 
 and grievous sins (those especially which we have committed 
 since our last solemn humiliation before Thee) might most 
 justly have cut us off, but in the multitude of Thy mercies 
 hast hitherto spared us : accept, we most heartily beseech 
 Thee, our unfeigned sorrow for all our former transgressions, 
 and grant that we may never so presume of Thy mercy as to 
 despise the riches of Thy goodness ; but that Thy forbear- 
 35 ance and long-suffering may lead us to repentance and 
 amendment of our sinful lives, to Thy honour and glory, and 
 our eternal salvation at the last day, through Jesus Christ 
 our Lord. Amen. 
 
 Grant, we beseech Thee, Almighty God, that we who for 
 our evil deeds [and our great unthankfulness] are* worthily 
 punished, by the comfort of Thy grace may mercifully be 
 relieved, through our Lord Jesus Christ. Amen. 
 
 '' '• do worthily deserve to be" 
 
 l'estrange. n n 
 
FORMA PRECUM 
 
 IN UTRAQUE 
 
 DOMO CONVOCATIONIS, &c. 
 
 LiTANIA. 
 
 Initio cujtislibet sessionis solenniter redtanda; praeunte in 
 domo quidem superiori Episcopo novissime consecrato, in infe- 
 riori autem Prolocutore. 
 
 Pater coelestis Deus, miserere, &c. 
 
 A fulgure et procella, a lue, pestilentia et fame, a bello 
 caede [et incendiis] et ab improvisa morte. 
 Libera nos, Domine. 
 Ut omnes episcopos presbyteros et diaconos, &c. 
 
 Te rogamus, &c. 
 Ut prsesenti huic convocationi [vel synodo] Spiritu Tuo 
 Sancto aspirare, et prseesse digneris ; qui nos ducat in omnem 
 veritatem quae est secundum pietatem ; 
 
 Te rogamus, audi nos, Domine. 
 Infirmitates nostras, supplices qusesumus, O Pater, benigne 
 respice, &c. 
 
 1[ Dehinc sequatur, siquce habeatur aliquando ad clerum 
 concio. 
 
 ^ Si non sit concio, addatur oratio sequens pro Parliamento, 
 durante ejus sessione. 
 
 Benignissime Deus qui omnibus prsees, omnia gubernas : 
 adsis, qusesumus, propitius tribus regni ordinibus in Parlia- 
 mento sub moderamine serenissimi Principis N. jam coactis. 
 Adjuva eos spiritu consilii et pacis, quo unanimes conserven- 
 tur et Concordes, zelo etiam Tui flagrent, et publicae utilitati 
 studeant : ut quas aliquando juuctis suifragiis leges rogave- 
 rint, a Domino Rege sancitse, justitiam nobis et pacem sta- 36 
 biliant, posterisque in sera sjEcula confirment, ad virtutis 
 
rOUMA PRECUM &c. 547 
 
 oranigense incrementum, Tuique Nominis gloriam sempiter- 
 nam ; per et propter Jesum Christum Dominum et Servato- 
 rem nostrum. Amen. 
 
 ^ Superaddi poterunt quatuor collectce, vel aliquot earum, 
 prout visum fuerit, pro universo clero. Quae autem illas 
 sequitur, quinta, pro prcesente convocatione sive synodo, una 
 cum sexta, qum Sancti Chrysostomi dicitur, nunquam omit- 
 tantur. 
 
 I. Omnipotens Deus, qui Ecclesiam Tuam apostolorum et 
 prophetarum fundamento, ipsique adeo imo ejus angulari 
 lapidi Jesu Christo insedificasti : concede nos ita per eorum 
 doctrinam in unitate Spiritus conjungi, ut in templum sanc- 
 tum Tibi acceptum exurgamus, per Jesum Christum Domi- 
 num nostrum. Amen. 
 
 II. Omnipotens et sempiterne Dens, cujus Spiritu integ- 
 rum Ecclesise corpus regitur et sanctificatur ; supplicationes 
 nostras ac preces suscipe, quas pro omnibus in Ecclesia Tua 
 sancta hominum ordinibus Tibi oflferimus ; ut unumquodque 
 ejusdem membrumj pro suo munere et ministerio, sincere 
 Tibi et religiose inserviat, per Dominum et Servatorem nos- 
 trum Jesum Christum. Amen. 
 
 III. Omnipotens Deus^ qui per filium Tuum, Jesum Chris- 
 tum, apostolis Tuis multa contulisti dona prsestantia, iisque 
 ut gregem Tuum pascerent, instanter preecepisti; Faxis, 
 qusesumus, ut episcopi et pastores omnes sanctum verbum 
 Tuum diUgenter prsedicent, populusque eidem studiose obse- 
 quatur, quo seternse coronam glorise consequantur omnes, per 
 Jesum Christum Dominum nostrum. Amen. 
 
 IV. Concede, qusesumus, Domine, ut mundi hujus tenor 
 ita placide moderamine Tuo temperetur, ut Ecclesia Tua pie, 
 tranquille et alacriter Tibi famuletur, per Jesum Christum 
 Dominum nostrum. Amen. 
 
 V. Domine Deus, Pater luminum et fons omnis sapientise : 
 Nos ad scabeUum pedum Tuorum provoluti, humiles Tui et 
 indigni famuli Te rogamus, ut qui in Nomine Tuo sub aus- 
 piciis clementissimi Regis N. hie convenimus, gratia Tua 
 ccelitus adjuti, ea omnia investigare, meditari, tractare et 
 discernere valeamus, quse honorem Tuum et gloriam promo- 
 veant, et in Ecclesise cedant profectum. Concede igitur ut 
 
 N n 2 
 
548 rORMA PRECUM &c. 
 
 Spiritus Tuus, qui concilio olim apostolico, huic nostro etiam 
 nunc insideat, ducatque nos in omnem veritatem, quse est 
 secundum pietatem : ut qui ad amussim sanctse reformatiohis 
 nostrse errores, corruptelas, et superstitiones olim hie gras- 
 santes, tyrannidemque Papalem merito et serio repudiavimus, 
 fidem apostolicam et vere catholicam, firmiter et constanter 
 teneamus omnes ; Tibique rite et puro cultu intrepidi servia- 
 mus, per Jesum Christum Dominum et Servatorem nostrum. 
 Amen. 
 
 Omnipotens Dens, qui gratiam nobis dedisti, &c. 
 Gratia Domini nostri Jesu Christi, &c. 
 
 « [See note A at the end.] 
 
37 A 
 
 FORM or PEAYEE 
 
 USED IN KING CHARLES THE SECONd's CHAPEL, UPON TUESDAYS', 
 IN THE TIME OP HIS TROUBLE AND DISTRESS. 
 
 Hague : printed anno MDCL. 
 
 A form of prayer for morning and evening. 
 
 Psalm cxliii. 2. Enter not into judgment with Thy ser- 
 vantSj O Lordj &c., to the Venite, instead whereof the exxi'' 
 Psalm is said. Then these Psalms following. 
 
 Psalm i. 
 Ps. xvi. 1. 1. Preserve the kingj O God : for in Thee hath 
 
 he put his trust. 
 Ps. xvii. 1. 3. Hear the right, O Lord, consider his com- 
 plaint, and hearken unto his prayer that 
 goeth not out of feigned lips. 
 2. 3. Let his sentence come forth from Thy pre- 
 sence ; and let Thine eyes look upon the 
 thing that is equal. 
 
 5. 4. O hold Thou up his goings in Thy paths, 
 
 that his footsteps shp not. 
 
 6. 5. He hath called upon Thee, O Lord, that 
 
 Thou mayest hear him : incline Thine ear 
 unto him, and hearken unto his words. 
 
 Ps. liv. 3. 6. For his own people are risen up against 
 him, and tyrants which have not set Thee 
 before their eyes seek after his soul. 
 
 Ps. xvii. 7. 7. Shew Thy marvellous loving kindness. Thou 
 that art the Saviour of them that put 
 their trust in Thee, from such as resist 
 Thy right hand. 
 8. 8. Keep him as the apple of an eye; hide him 
 under the shadow of Thy wings. 
 
 » King Cliarles the First was barta- jects on Tuesday, the 30th of January, 
 rously murdered by his rebellious sub- 16i8. 
 
550 A FORM OF PRAYER 
 
 9. 9. From the ungodly that trouble him ; his 
 enemies compass him about to take away 
 his soul. 
 Ps. Ixix. 4. 10. They that hate him without a cause are 
 more in number than the hairs of his 
 headj they that are his enemies and 
 would destroy him guiltless are mighty. 
 Ps. xvii. 10. 11. They are enclosed in their own fat, and 
 their mouth speaketh proud things. 
 
 11. 12. They lie waiting in his way on every side, 
 
 like a lion that is greedy of his prey, and 
 
 12. as it were a lion's whelp lurking in secret 
 places. 
 
 13. 13. Up, Lord, disappoint them and cast them 
 
 down, deliver his soul from the ungodly 
 which is a sword of Thine. 
 Ps. lix. 12. 14. For the sin of their mouth, and for the 
 works of their hands let them be taken s. 
 in their pride, and why ? their preaching 
 is of cursing and lies. 
 
 1. 15. Deliver him from these his enemies, O 
 
 Lord, defend him from them that rise up 
 against him. 
 
 2. 16. O deliver him from the wicked doers, and 
 
 save him from the blood-thirsty men. 
 Ps. liii. 6. 17. Make them afraid even where no fear is, 
 
 and confound their devices, because Thou, 
 
 O God, hast despised them. 
 Ps. Ivii. 1. 18. But for the king, be merciful unto him, O 
 
 God, be merciful unto him, for his soul 
 
 trusteth in Thee, and under the shadow 
 
 of His wings let his refuge be, until this 
 
 tyranny be overpast. 
 
 Glory be to the Father, ^c. 
 As it was in the beginning, ^c. 
 
 Psalm ii. 
 
 Ps. xlii. 1. 1. Like as the hart desires the water brooks, so 
 longeth my soul after Thee, O God. 
 2. 2. My soul is athirst for God, yea even for the 
 
USED IN KING CHARLES THE SECONd's CHAPEL. 551 
 
 living God ; when shall I come to appear 
 before the presence of God ? 
 
 3. 3. My tears have been my meat day and night, 
 
 while they daily say unto me, Where is 
 now thy God ? 
 
 4. 4, Now when I think thereupon, I pour out 
 
 my heart by myself, for heretofore I did 
 go out with the multitude, and brought 
 them forth into the house of God. 
 
 6. 5. Why art thou so full of heaviness, O my 
 
 soul? and why art thou so disquieted 
 within me ? 
 
 7. 6. Put thy trust in God, for I will yet give 
 
 Him thanks for the help of His coun- 
 tenance. 
 
 11. 7.1 will say unto the God of my strength. 
 
 Why hast Thou forgotten me, and why 
 go I thus heavily, while the enemy op- 
 presseth me ? 
 
 12. 8. My bones are smitten asunder as with a 
 
 sword, while mine enemies that trouble 
 me cast me in the teeth. 
 
 13. 9. Namely, while they say daily unto me. 
 
 Where is now thy God ? 
 Ps. xUii. 1. 10. But give Thou sentence with me, O God, 
 and defend my cause against the ungodly 
 people ; O deliver me from the deceitful 
 and wicked man. 
 
 2. 11. For Thou art the God of my strength, why 
 
 hast Thou put me from Thee ? and why 
 go I so heavily, while the enemy oppress- 
 eth me ? 
 
 3. 13. O send out Thy light and Thy truth, that 
 
 they may lead me, and bring me unto 
 Thy holy hill, and to Thy dweUiug. 
 
 4. 13. And that I may go unto the altar of God, 
 
 even unto the God of my joy and glad- 
 ness, and then upon the harp will I 
 give thanks ■ unto Thee, O God, my 
 God. 
 
553 A FORM OF PRAYER 
 
 5. 14. Why art thou so heavy, O my soul; and 
 
 why art thou so disquieted within me ? 
 
 6. 15. O put thy trust in God, for I will yet give 
 
 Him thanks who is the help of my coun- 
 tenance and my God. 
 
 Glory be to the Father, SfC. 
 
 As it was in the beginning, Sfc. 
 
 Psalm iiu 
 
 Ps. Ix. 1. 1.0 God, Thou hast cast us out and scattered 
 
 us abroad. Thou hast also been displeased ; 
 O turn Thee unto us again. 
 
 2. 2. Thou hast moved the land and divided it, 
 
 heal the sores thereof, for it shaketh. 
 
 3. 3. Thou hast shewed Thy people heavy things. 
 
 Thou hast given us a drink of deadly wine. 
 
 10. 4. Hast Thou not cast us out, O God ? Wilt 
 
 not Thou, O God, go out with our hosts ? 
 
 11. 5. O be Thou our help in trouble, for vain is 
 
 the help of man. 
 
 12. 6. Through God will we do great acts, for it 
 
 is He that shall tread down our enemies. 
 Ps. xhv. 5. 7. Thou art my King, O God; send help unto 
 Jacob. 
 
 6. 8. Through Thee will we overthrow our ene- 
 
 mies, and in Thy Name will we tread 
 them down that rise up against us. 
 
 7. 9. For I will not trust in my bow, it is not my 
 
 sword that shall help me. 39 
 
 8. 10. But it is Thou canst save us from our ene- 
 
 mies, and put them to confusion that 
 hate us. 
 
 10. 11. But Thou hast been far off, O Lord, and 
 
 hast not gone forth with our armies. 
 
 1 1 . 12. Thou hast made us to turn our backs upon 
 
 our euemies, so that they which hate us, 
 spoil our goods. 
 
 12. 13. Thou hast suffered us to be eaten up like 
 
 sheep, and hast scattered us among 
 strange nations. 
 
USED IN KING CHARLES THE SECONd's CHAPEt. 553 
 
 14. 14. Thou hast made us to be rebuked of our 
 neighbours^ and had in derision of them 
 that are round about us. 
 
 23. 15. Up, Lord, why sleepest Thou? awake, and 
 
 be not absent from us for ever. 
 
 24. 16. Wherefore hidest Thou Thy face, and for- 
 
 gettest our misery and trouble ? 
 
 25. 17. For our soul is brought low unto the dust, 
 
 and our belly cleaveth unto the ground. 
 
 26. 18. Arise and help us, and deliver us for Thy 
 
 mercies' sake. 
 
 Glory be to the Father, S^c. 
 As it was in the beginning, ^c. 
 
 Psalm iv. 
 
 Ps. iii. 1. 1. Lord, how are they increased that trouble 
 
 me ; many are they that rise up against 
 me. , 
 
 2. 2. Many one there be that say of my soul. 
 
 There is no help for him in his God. 
 
 3. 3. But Thou, O Lord, art my defender. Thou 
 
 art my worship, and the lifter up of my 
 head. 
 
 6. 4. I will not be afraid for ten thousands of the 
 
 people that have set themselves against 
 me round about. 
 
 7. 5. Up, Lord, and help me, my God; Thou 
 
 canst smite all my enemies upon the 
 cheek bone, and break the teeth of the 
 ungodly. 
 
 8. 6. Salvation belongeth unto the Lord, let Thy 
 
 blessing be upon Thy people..^ 
 Ps. vii. 1. 7.0 Lord, my God, in Thee have I put my 
 trust, save me from all them that per- 
 secute me, and deliver me. 
 2. 8. Lest he devour my soul like a lion, and 
 tear it in pieces, while there is none to 
 help. 
 Ps. X. 1. 9. "Why standest Thou so far off, O Lord, and 
 
 hidest Thy face in the needful time of 
 trouble ? 
 
554 A FORM OF PRAYER 
 
 Ps. vii. 9. 10. O let the wickedness of the ungodly come 
 
 to an end, but guide Thou the just. 
 Ps. ix. 9. 11. Be Thou, O God, a defence of the oppressed, 
 
 even a refuge in due time of trouble. 
 13. 12. Have mercy upon me, O Lord ; consider the 
 
 trouble which I suffer of them that hate 
 
 me. Thou that liftest me up from the 
 
 gates of death. 
 Ps. xiii. 1. 13. How long wilt Thou forget me, O Lord, for 
 
 ever ? how long wilt Thou hide Thy face 
 
 from me? 
 
 2. 14. How long shall I ask counsel in my soul, 
 
 and be so vexed in my heart ? how long 
 shall mine enemies triumph oveume? 
 
 3. 15. Consider and hear me, O Lord my God; 
 
 lighten mine eyes that I sleep not in 
 death. 
 
 Ps. X. 14. 16. Wherefore should the wicked blaspheme 
 Grod? while he doth say in his heart. 
 Tush, Thou God carest not for it. 
 
 Ps. xciv. 6. 17. They murder the innocent and put the help- 
 less to death. 
 7. 18. And yet they say. Tush, the Lord shall not 
 see, neither shall the God of Jacob re- 
 gard it. 
 
 Ps. X. 15. 19. Surely Thou hast seen it, for Thou behold- 
 est ungodliness and wrong. 
 
 16. 20. That Thou mayest take the matter into 
 
 Thine own hand; the poor committeth 
 himself unto Thee, for Thou art the 
 helper of the friendless. 
 
 17. , 21. Break Thou the power of the ungodly and 
 
 malicious, take. away his ungodliness, and 
 Thou shalt find none. 
 20. 22. O help the fatherless and poor unto their 
 right, that the man of the earth may be 
 no more exalted against them. 
 
 Glory be to the Father, SfC. 
 As it was in the beginning, Sfc. 
 
USED IN KING CHARLES THE SECONd's CHAPEL. 555 
 
 The first lesson. 
 At Morn. Gen. xxviii, ver. 10 unto the end. 
 40 At Even. 2 Chron. xx. unto ver. 21. Instead o/Te Deum 
 and Magnificat, Ps. cxxx. 
 
 The second lesson. 
 At Morn. St. Luke xxi. to ver. 37. 
 
 At Even. 1 Pet. ii. Instead of the Benedictus and Nunc 
 dimittis, Ps. cxxiii. 
 
 After the Creed and the Lord's Prayer, &c. 
 
 The first collect at morning prayer. 
 Lord, we heseech Thee, let Thy continual pity cleanse and 
 defend Thy Church, and because it cannot continue in safety 
 without Thy succour, preserve it evermore by Thy help and 
 goodness, through Jesus Christ our Lord. Amen. 
 
 The first collect at evening prayer. 
 
 Lord, raise up, we pray Thee, Thy power, and come among 
 us, and with great might succour us ; that whereas through 
 our sins and wickedness, we be sore let and hindered. Thy 
 bountiful grace and mercy, through the satisfaction of Thy 
 Son our Lord, may speedily deliver us, to whomj with Thee 
 and the Holy Ghost, be all honour and glory, world without 
 end. Amen. 
 
 After the litany and the prayer, We humbly beseech 
 Thee, &c. 
 
 At morning. 
 
 And after the collect, Lighten our darkness, &c. 
 At evening. 
 
 V. O Lord, guard the person of Thy servant, Charles, our 
 king. 
 
 R. Who putteth his trust in Thee. 
 
 V. Send him and all that are loyal unto him, help from 
 Thy holy place. 
 
 R. And evermore mightily defend them. 
 
 V. Confound the devices of all that rise up, or conspire 
 against him. 
 
 R. And let no wicked hand come near to hurt him. 
 
 V. O Lord, hear our prayer. 
 
 jR. And let our cry come unto Thee. 
 
556 A FORM OF PRAYER 
 
 The prayer. 
 
 Almighty God, the ruler of princes, when they are in their 
 thrones, and their protector when they are in peril; look 
 down mercifully from heaven, we most humbly beseech Thee, 
 upon the many and great troubles of our gracious sovereign. 
 Defend his person from all dangers [both by sea and land.] 
 Bless his counsels : Prosper his enterprises : And command 
 Thine angels to pitch their tents round about him ; that he 
 may be preserved from the hands of all that seek his hurt, 
 and may be speedily established in the just rights of his 
 throne ; through Jesus Christ our Lord. Amen. 
 
 O Lord, our heavenly Father, high and mighty. King of 
 kings, &c. 
 
 With the other prayers at the end of the litany. 
 
 At the second service. 41 
 
 Immediately after the Ten Commandments, these verses and the 
 prayers following, are to be said. And at evening they are to 
 be said immediately before the collect for the queen and the 
 royal issue. 
 
 1. Deliver the king, O Lord, from the evil man, and pre- 
 serve him fi"om the wicked doers. 
 
 2. Which imagine mischief in their hearts, and stir up 
 strife all the day long. 
 
 3. Keep him, O Lord, from the hands of the ungodly, and 
 fr-om the wicked that are purposed to overthrow his goings. 
 
 4. The proud have laid a snare for him, they have spread 
 a net abroad with cords, and set traps in his way. 
 
 5. But, O Lord God, Thou strength of his health, do 
 Thou cover his head in the day of battle. 
 
 6. But let not the ungodly have his desire, O Lord; let not 
 his mischievous imagination prosper, lest he be too proud. 
 
 7. Deliver the king from his endemics, O Lord, for he fleeth 
 to Thee to hide him. 
 
 8. O let him hear Thy loving kindness betimes in the 
 morning, for in Thee is his trust ; shew Thou him the way 
 that he should walk in, for he lifteth up his soul unto Thee. 
 
 Let us pray. 
 O God of all might and wisdom, by whom alone kings 
 
USED IN KING CHARLES THE SECOND's CHAPEL. 557 
 
 reign, and people are made obedient unto them; we most 
 humbly beseech Thee to defend Thine own ordinance in the 
 defence of our distressed king : that as Thou hast given him 
 a most just title to his father's kingdoms, so Thou wouldest 
 be pleased speedily to bring him unto the rightful possession 
 of them. And to that end, that Thou wouldest vouchsafe to 
 put the spirit of counsel, of courage, and of unity, upon them 
 that are loyal to him. And as for those that openly oppose 
 him, or those strange children that dissemble with him, that 
 Thou wouldest infatuate their counsels and blast their endea- 
 vours, turning their hearts both to Thee their God, and to 
 the king : which we beseech Thee to grant for Jesus Christ's 
 sake, our Lord and only Saviour. Amen. 
 
 The Epistle. 1 Tim. ii. 1. 
 
 T exhort therefore that first of all, &c., to without wrath 
 and doubting. 
 
 The Gospel. St. Mark x. 28. 
 
 Then Peter began to say unto Him, &c., to and the last 
 first. 
 
 After the creed and the prayer for Christ's Church. [This 
 is also to be said at evening, immediately before St. Chry- 
 sostom's prayer.^ 
 
 [Grant, merciful Lord, Thy protection and Thy blessing 
 to our most gracious king, that in all his ways he may be 
 defended from all kinds of perils, and may so prosper in his 
 endeavours, that all his people may, by the might of Thy 
 hand, be brought to obedience under him, to serve and 
 honour Thee, through Jesus Christ our Lord. Amen. J 
 
 This last prayer is to be said at evening, immediately before 
 St. Chrysostom's prayer. 
 
 The Blessing. 
 
 The peace of God, which passeth all understanding, keep 
 your hearts and minds in the knowledge and love of God, 
 and of His Son Jesus Christ our Lord : and the blessing of 
 God Almighty, the Father, the Son, and the Holy Ghost, be 
 amongst you, and remain with you always. 
 
PRAYEES 
 
 I>DBING THE TIME OF PUBUC APPREHENSIONS FBOM THE DANQEH OP 
 INVASION. 
 
 For repentance. 
 
 Almighty God and most merciful Father, we miserable 
 sinners do here humbly acknowledge before Thee that we 
 are unworthy of the least of all Thy mercies. We confess, 
 O Lord, in the bitterness of our souls, that we have griev- 
 ously sinned against Thee; that all orders of men amongst 
 us have transgressed Thy righteous laws; that we have 
 hitherto rendered both Thy mercies and Thy judgments 
 ineffectual to our amendment. It is of Thy mere mercy, O 
 Lord, that we are not consumed, for which our souls do 
 magnify and bless Thy Name. O God, who hast hitherto 
 spared us, to the end that Thy goodness might lead us to 
 repentance, let it be Thy good pleasure to give unto us all 
 that godly sorrow, which worketh repentance to salvation, 
 not to be repented of; that Thou mayest turn from Thy 
 heavy displeasure against us, and mayest rejoice over us to 
 do us good, through the merits and mediation of Jesus 
 Christ our Lord and only Saviour. Amen. 
 
 For the king. 
 
 O Almighty God, the blessed and only potentate, we offer 
 up our humble supplications and prayers to Thy divine 
 goodness, beseeching Thee in this time of danger to save 
 and protect our most gracious king; give Thy holy angels 
 charge over him : preserve his royal person in health and 
 safety; inspire him with wisdom and justice in all his coun- 
 sels ; prosper all his undertakings for Thy honour and ser- 
 vice with good success ; fill his princely heart with a fatherly 
 care of all his people ; and give aU his subjects grace always 
 to bear faith and true allegiance to his majesty, that both 
 king and people, joining together to promote Thy glory, and 
 conscientiously discharging their duties in their several sta- 
 tions, may all give Thee thanks and praise for Thy most 
 mighty protection, and for aU other Thy great mercies vouch- 
 
PRAYERS &C. 559 
 
 safed to us, through Jesus Christ Thy Son our Saviour. 
 Amen. 
 
 For peace and unity. 
 
 O Lord God, our only hope in time of need, save and 
 deliver us, we humbly beseech Thee, from all those dangers 
 that threaten us : give peace in our days, O Lord, if it be 
 Thy will, and prevent the effusion of Christian blood in our 
 land. Reconcile all our dissensions and heal all our breaches : 
 preserve that holy religion we profess, together with our 
 laws and ancient government : unite us all in unfeigned and 
 universal charity one towards another, and in one and the 
 same holy worship and communion, that with one heart and 
 one mouth we may glorify Thy holy Name, and shew forth 
 Thy praise from generation to generation. And this we beg 
 for the sake of Jesus Thy beloved, in whom Thou art well 
 pleased, to whom with Thee and the Holy Ghost be all 
 honour and glory, now and evermore. Amen. 
 
 The collect appointed for the fifth Sunday after Trinity, and 
 that for the fifth after Epiphany, or either of them, may here 
 also be used. 
 43 At the Healing^. 
 
 The holy Gospel written in the sixteenth chapter of St. Mark, 
 beginning at the \4dh verse. 
 
 Jesus appeared unto the eleven as they sat at meat, and 
 cast in their teeth their unbelief and hardness of heart, be- 
 cause they believed not in them which had seen that He was 
 risen again from the dead. And He said unto them. Go ye 
 into all the world, and preach the Gospel to all creatures; 
 he that believeth and is baptized shall be saved ; but he that 
 believeth not shall be damned. And these tokens shall 
 follow them that believe : in My Name they shall cast out 
 devils, they shall speak with new tongues, they shall drive 
 away serpents, and if they drink any deadly thing, it shall 
 not hurt them; they'' shall lay their hands on the sick, and 
 they shall recover. So when the Lord had spoken unto 
 them, He was received into heaven, and is on the right hand 
 
 ^ [See note C at the end.] and the king lays his hands upon 
 
 " Here the infirm persons are pre- them. [See note B at the end.] 
 sented to the king upon their knees, 
 
560 PRAYERS DURING THE TIME OF 
 
 of God. And they went forth and preached everywhere, the 
 Lord working with them, and confirming the word with 
 miracles following. 
 
 The holy Gospel written in the first chapter of St. John, 
 beginning at the first verse. 
 
 In the beginning was the Word, and the Word was with 
 God, and God was the Word. The same was in the begin- 
 ning with God. All things were made by it, and without it 
 was made nothing that was made. In it was hfe, and the 
 life was the light of men ; and the light shined in the dark- 
 ness, and the darkness comprehended it not. 
 
 There was sent from God a man whose name was John. 
 The same came as a witness, to bear witness of the Light, 
 that all men through Him might believe. He was not that 
 Light, but was sent to bear witness of the Light. That'' 
 Light was the true Light which lighteth every man that 
 cometh into the world. He was in the world, and the world 
 was made by Him, and the world knew Him not. He came 
 among His own, and His own received Him not. But as 
 many as received Him, to them gave He power to be made 
 sons of God, even them that believed on His Name : which 
 were born, not of blood, nor of the wiU of the flesh, nor yet 
 of the win of man, but of God. And the same Word became 
 flesh, and dwelt among us, and we saw the glory of it, as the 
 glory of the only-begotten Son of the Father, full of grace 
 and truth. 
 
 The prayers. ** 
 
 Lord, have mercy upon us. 
 Lord, have mercy upon us. 
 
 Christ, have mercy upon us. 
 Christ, have mercy upon us. 
 
 Lord, have mercy upon us. 
 Lord, have mercy upon us. 
 
 Our Father which art in heaven, hallowed be Thy Name ; 
 Thy kingdom come ; Thy will be done in earth as it is in 
 heaven : give us this day our daily bread ; and forgive us our 
 trespasses, as we forgive them that trespass against us : and 
 
 '' Here they are again presented to the king upon their knees, and the king 
 puts his gold about their necks. 
 
PUBLIC APPREHENSIONS OF INVASION. 561 
 
 lead us not into temptatioHj but deliver us from evil: for 
 Thine is the kingdom, and the power, and the glory, for ever 
 and ever. Amen. 
 
 O Lord, save Thy servants, ^- ,^- 
 
 Which put their trust in Thee. to be made 
 
 „ , by them 
 
 Send them help from above, that come 
 
 And evermore mightily defend them. ed. 
 
 Help us, O God our Saviour, 
 
 And for the glory of Thy Name deliver us : be merciful to 
 us sinners for Thy Name's sake. 
 
 O Lord, hear our prayers. 
 
 And let our cry come unto Thee. 
 
 O Almighty God, who art the giver of all health, and the 
 aid of them that seek to Thee for succour; we call upon 
 Thee for Thy help and goodness mercifully to be shewed 
 unto these Thy servants, that they being healed of their 
 infirmities, may give thanks unto Thee in Thy holy Church, 
 through Jesus Christ our Lord. Amen. 
 
 The grace of our Lord Jesus Christ, and the love of God, 
 and the fellowship of the Holy Ghost, be with us all ever- 
 more. Amen. 
 
 l'estkange. q q 
 
NOTES. 
 
 (Note A.) 
 
 [Prayers for the Parliament, 1685. 
 
 Psalm Ixvii. 
 God be merciful, &c. 
 
 After the Psalms, these suffrages and the praijers following shall be used. 
 The Lord he with you. 
 
 Answer. 
 And with thy spirit. 
 
 Let us pray. 
 Lord, have mercy upon us. 
 
 Christ, have mercy ■upon us. 
 Lord, have mercy upon us. 
 
 Our Father which art in heaven, hallowed be Thy Name ; Thy kingdom 
 come ; Thy will be done in earth as it is in heaven : give us this day our 
 daily bread : and forgive us our trespasses, as we forgive them that trespass 
 against us : and lead us not into temptation : but deliver us from evil : for 
 Thine is the kingdom, and the power and the glory, for ever and ever. 
 Amen. 
 
 O Lord, our heavenly Father, high and mighty, &c. 
 
 Almighty God, the fountain of aU goodness, &c. 
 
 Almighty God, by whom alone kings reign, and princes decree justice ; 
 and from whom alone cometh all counsel and wisdom and understanding : 
 we Thine unworthy servants, here gathered together in Thy Name, do 
 most humbly beseech Thee to send down Thy heavenly wisdom from 
 above, to direct and guide us in all our consultations : and grant that (we 
 having Thy fear always before our eyes, and laying aside all private inter- 
 ests, prejudices, and partial affections) the result of all our counsels may be 
 to the glory of Thy blessed Name, the maintenance of Thy true religion 
 and justice, the safety, honour, and happiness of the king, the public 
 wealth, peace, and tranquillity of the realm, and the uniting and knitting 
 together of the hearts of all persons and estates within the same in true 
 Christian love and charity one towards another ; through Jesus Christ our 
 only Lord and Saviour. Amen. 
 
 O Almighty God, who art a strong towjer of defence unto Thy servants 
 against the face of their enemies : we yield Thee praise and thanksgiving 
 for our deliverance from those great and apparent dangers wherewith we 
 
564 NOTES. 
 
 were compassed in this place : we acknowledge it Thy goodness that we 
 were not delivered over as a prey unto them ; beseeching Thee still to con- 
 tinue such Thy mercies towards us, that all the world may know that Thou 
 art our Saviour and mighty deliverer, through Jesus Christ our Lord. 
 Amen. 
 
 Prevent us, O Lord, &c. 
 
 The grace of our Lord, &c.] 
 
 (Note B.) 
 Bradwardinus de causa Dei, lib. i. c. 1. coroU. par. 32, p. 39. 
 
 fQuicunque etiam negas miracula Christiana, veni et vide ad oculum, 
 adhuc istis temporibus in locis Sanctorum per vices miracula gloriosa. 
 Veni in Angliam ad Begem Anglorum praesentem, due tecum Christianimi 
 quemcunque habentem morhum regium quantumcunque inveteratiim, 
 profundatum et turpem, et oratione fusa, manu imposita, ac benedictione 
 sub signo crucis data, ipsum curabit in nomine Jesu Christi. Hoc enim 
 facit continue, et fecit saepissime viris et mulieribus immundissimis, et 
 catervatim ad eum ruentibus, in Anglia, in Alemannia, et in Francia cir- 
 cumquaque, sicut facta quotidiana, sicut qui curati simt, sicut qui inter- 
 fuerunt et viderunt, sicut populi nationum et fama quam Celebris certis- 
 sime contestantur. Quod et oranes Reges Christiani Anglorum solent 
 divinitns facere et Franconim, sicut libri Antiquitatum, et fama Begnorum 
 concors testantur : unde et morbus regius nomen sumpsit. — See a passage 
 at page 373 of L'Estrange, quoted by Fuller in his Appeal of Injured In- 
 nocence, part ii. page 22 ; also King Charles the First's Works, vol. i. 
 p. 457; and Bp. Bull's 5th Sermon, Observ. 3.] 
 
 (Note C.) 
 [At the Court at Whitehall, the ninth of January, 1683. 
 
 PRESENT, 
 
 The King's most excellent Majesty, 
 
 Lord Keeper, Earl of Bathe, 
 
 Lord Privy Seal, Earl of Craven, 
 
 Duke of Ormond, Earl of Xottingham, 
 
 Duke of Beaufort, Earl of Bochester, 
 
 Earl of Oxford, Lord Bishop of London, 
 
 Earl of Huntingdon, Mr. Secretary Jenkins, 
 
 Earl of Bridgewater, Mr. Chancellor of the Exchequer, 
 
 Earl of Peterborrow, Mr. Chancellor of the Duchy, 
 
 Earl of Chesterfield, Lord Chief Justice Jeffreys, 
 
 Eiirl of Clarendon, Mr. Godolphin. 
 
 Whereas by the grace and blessing of God, the kings and queens of this 
 realm by many ages past, have had the happiness by their sacred touch. 
 
NOTES. 565 
 
 and invocation of the Name of God, to cute those who are afflicted with the 
 disease called the king's evil ; and his mujesty in no less measure than any 
 of his royal predecessors, having had good success therein, and in his most 
 gracious and pious disposition, heing as ready and willing as any king or 
 queen of this realm ever was in any thing to relieve the distresses and 
 necessities of his good subjects ; yet in his princely wisdom foreseeing that 
 in this (as in all other things) order is to be observed, and fit times are 
 necessary to be appointed for the performing of this great work of charity. 
 His majesty was therefore this day pleased to declare in council his royal 
 will and pleasui'c to be. That (in regard heretofore the usual times of pre- 
 senting such persons for this purpose have been prefixed by his royal pre- 
 decessors) the times of public healings shall from henceforth be from the 
 feast of All Saints, commonly called Alhallon-tide, till a week before 
 Christmas ; and after Christmas until the first day of March, and then to 
 cease till the Passion week ; being times most convenient both for the tem- 
 perature of the season, and in respect of contagion which may happen in 
 this near access to his majesty's sacred person. And when his majesty 
 shall at any time think fit to go any progi'ess, he will be pleased to appoint 
 such other times for healing as shall be most convenient. And his majesty 
 doth hereby order and command, that from the time of publishing that his 
 majesty's order, none presume to repair to his majesty's court to be healed 
 of the said disease, but only at or within the times for that purpose hereby 
 appointed as aforesaid. And his majesty was further pleased to order, that 
 all such as hereafter shall come or repair to the court for this purpose, 
 shall bring with them certificates under the hands and seals of the parson, 
 vicar, or minister, and of both or one of the churchwardens of the respec- 
 tive parishes where they dwell, and from whence they come, testifying to 
 the truth, that they have not at any time before been touched by his 
 majesty to the intent to be healed of that disease. And all ministers and 
 churchwardens are hereby required to be very careful to examine into the 
 truth, before they give such certiiicates, and also to keep a register of all 
 certificates they shall from time to time give. And to the end that all his 
 majesty's loving subjects may the better take knowledge of his majesty's 
 command, his majesty was pleased to direct that his order be read publicly 
 in all parish churches, and then be aifixed to some conspicuous place 
 there : and to that end, the same be printed, and a convenient number of 
 copies sent to the most reverend fathers in God, the lord archbishop of 
 Canterbury, and the lord archbishop of fork, who are to take care that the 
 same be distributed to all parishes within their respective provinces. 
 
 Phi. liLOYD.] 
 
566 
 
 NOTES. 
 
 (Note D.) 
 
 [The form used by Queen Anne at the Healing. 
 
 Prevent us, O Lord, &c. 
 
 The Holy Gospel is written in the 16th chapter of St. Mark, beginning 
 at the 14th verse, " Jesus appeared unto the eleven," to " signs following." 
 
 Let us pray. 
 Lord have mercy upon us. 
 
 Christ have mercy upon us. 
 Lord have mercy upon us. 
 Our Father, &c. .... for ever and ever. Amen. 
 
 Then shall the infirm persons one hy one be presented unto the gtieen upon 
 their knees, and as every one is presented, and while the queen is laying her 
 hands upon them, and putting the gold about their necks, the chaplain that 
 officiates, turning himself to her majesty, shall say the following : 
 
 God give a blessing to this work : and giunt that these sick persons, on 
 whom the queen lays her hands, may recover, through Jesus Christ our 
 Lord. Amen. 
 
 After all have been presented, the chaplain shall say. 
 
 Vers. O Lord, save Thy servants. 
 Resp. Who put their trust in Thee. 
 Vers. Send them help from Thy holy place. 
 Resp. And evermore mightily defend them. 
 Vers. Help us, God of our salvation. 
 
 Resp. And for the glory of Thy Name deliver us, and be merciful unto 
 us sinners for Thy Name's sake. 
 Vers. O Lord, hear our prayer. 
 Resp. And let our cry come unto Thee. 
 
 Let us pray. 
 
 O Almighty God, who art the giver of all lealth, and the aid of all 
 them that seek to Thee for succour, we call upon Thee for Thy help and 
 goodness mercifully to be shewed upon these Thy servants, that they being 
 healed of their infirmities, may give thanks unto Thee in Thy holy Church ; 
 through Jesus Christ our Lord. Amen. 
 
 Then the chaplain, standing with his face towards them that come to be 
 healed, shall say, 
 
 The Almighty God, who is a most strong tower to all them that put 
 fheir trust in Him, to whom all things in heaven, in earth, and under the 
 
NOTES. 567 
 
 earth do bow and obey, be now and evermore your defence, and make you 
 know and feel that there is none other Name under heaven given to man, 
 in whom and through whom you may receive health and salvation, but 
 only the Name of our Lord Jesus Christ. Amen. 
 
 The grace of our Lord, &c.] 
 
 OXFORD : 
 PRINTED BY I. SHHIMPTON.