shall execute the holy ministry shall put upon him the vesture appointed for that ministration that is to say a white Alb plain with a vestment or cope And where there be many Priests or Deacons there so many shall be ready to help the Priest in his ministration as shall be requisite and shall have upo them likewise the vestures appointed for their ministry that is to say Albes with tunicles Then shall the Clerks sing in English for the office or Introite as they call it a Psalm appointed for that day Common Prayer The Table having at the Communion time Scot. Lit. a Carpet and a faire white linnen cloth upon it Scot. Lit. with other decent furniture meet for the high mysteries there to be celebrated shall stand at the uppermost part of the Chancel or Church where the Presbyter standing at the North side or end thereof shall say shall D stand in the body of the Church or in the Chancel where morning Prayer and Evening Prayer be appointed to be said Common Prayer 1 B. of Edw. 6. And the Priest standing at the north side of the Table shall say the E Lords Prayer with this Collect following Scot. Lit. for due preparation The Priest standing humbly before the middle of the Altar shall say the Lords Prayer with this Collect. ALmighty God unto whom all hearts be open all desires known and from whom no secrets are hid clense the thoughts of our hearts by the inspiration of thy holy spirit that we may perfectly love thee and worthily magnifie thy holy name through Christ our Lord Amen Common Prayer  1 B. of Edw. 6. F Then shall the Priest Scot. Lit. Turning to the people rehearse distinctly all the ten Commandments and the People Scot. Lit. all the while kneeling Scot. Lit. and asking God mercy for the transgression of every duty therein either according to the letter or mysticall importance of the said Commandment shall after every Commandment ask Gods mercy for their trrnsgression of the same after this sort  Then shall he say a Psalm appointed for the introite which Psalm ended the Priest shall say or else the Clerks shall sing iii Lord have mercy upon us iii Christ have mercy upon us iii Lord haeve mercy upon us Then the Priest standing at Gods board shall begin Glory be to God on high Minister  The Clerk The Commandments and their responds wanting in 1 B. of Ed. 6. God spake these words and said I am the Lord thy God Thou shalt have no other Gods but me And in earth Peace good will towards men we praise thee we blesse thee c. As in the hymn before the blessing in the Common-Prayer   Then the priest shall turn himself to the People and say   The Lord be with you The Answer People  And with thy spirit Lord have mercy upon us and incline our hearts to keep this law  The Priest   Let us pray Minister Thou shalt not make to thy self any graven image nor the likenesse of any thing that is in heaven above or in the earth beneath or in the water under the earth thou shalt not bow down to them nor worship them for I the Lord thy God am a jelous God and visit the sin of the fathers upon the children unto the third and fourth generation of them that hate me and shew mercy unto thousands in them that love me and keep my commandments People Lord have mercy upon us and incline our hearts to keep this law Minister Thou shalt not take the name of the Lord thy God in vain For the Lord will not hold him guiltlesse that taketh his name in vain People Lord have mercy upon us and incline our hearts c. Minister Remember that thou keep holy the Sabbath day Six dayes shalt thou labour and do all that thou hast to do but the seventh day is the Sabbath of the Lord thy God In it thou shalt do no manner of work thou and thy son and thy daughter thy manservant and thy maid servant thy cattel and the stranger that is within thy gates For in six dayes the Lord made heaven and earth the sea and all that in them is and rested the seventh day wherefore the Lord blessed the seventh day and hallowed it People Lord have mercy upon us and incline our hearts c. Minister Honour thy father and thy mother that thy dayes may be long in the land which the Lord thy God giveth thee People Lord have mercy upon us and encline our hearts c. Minister Thou shalt do no murther People Lord have mercy upon us and incline our hearts c. Minister Thou shalt not commit adultery People Lord have mercy upon us and incline our hearts c. Minister Thou shalt not steal People Lord have mercy upon us and encline our hearts c Minister Thou shalt not â—ear false witnesse against thy neighbour People Lord have mercy upon us and incline our hearts c. Minister Thou shalt not covet thy neighbours house thou shalt not covet thy neighbours wife nor his servant nor his maide nor his Ox nor his Asse nor any thing that is his People Lord have mercy upon us and write all these thy laws in our hearts we beseecâ— thee Then shall follow the Collect of the day with one of these two Collects following for the King the Minister standing up and saying Let us Pray ALmighty God whose kingdom is everlasting and power infinite have mercy upon the whole congregation and so rule the heart of thy chosen servant our King and governour that he knowing whose minister he is may above all things seek thy honour and glory and that we his subjects duely considering whose authority he hath may faithfully serve honour and humbly obey him in thee and for thee according to thy blessed word and ordinance through Jesus Christ our Lord who with thee and the holy Ghost liveth and raigneth ever one God world without end Amen ALmighty and everlasting God we be taught by thy holy word that the hearts of kings are in thy rule and governance and that thou doest dispose and turn them as it seemeth best to thy godly wisdom we humbly beseech thee so to dispose and govern the heart of thy servant our King and governour that in all his thoughts words and works he may ever seek thy honour and glory and study to preserve thy people committed to his charge in wealth peace and godlinesse Grant this O merciful father for thy dear sons sake Jesus Christ our Lord Amen Common Prayer 1 B. of Edw. 6.  Immediately after the Collects the minister shall read the G Epistle saying thus The Epistle written in the Chapter of Scot. Lit. at the verse And when he hath done he shall say here endeth the Epistle And the Epistle ended Scot. Lit. the Gospel shall be read he shall say the Gospel beginning thus The Gospel written in the Chapter
the festivals of the Heathen scituated under the same parallel of legality may not also be converted into Christian Holy-dayes CHAP. III. The order where Morning and Evening prayer shall be used and said Common prayer 2. B. of Edw. 6. THE morning and Evening Prayer shall be used in the accustomed place of the Church Chappel or Chancel B except it shall be otherwise determined by the Ordinary of the Place C And the Chancels shall remain as they have done in times past The morning and Evening Prayer shall be used in such places of the Church Chappel or Chancel and the Minister shal so turn him as the people may best hear And if there be any controversie therein the matter shall be referred to the Ordinary and he or his deputy shall appoint the place And the Chancels shall remain as they have done in times past 1. B. of Edw. 6. The Common prayer 2. Book of Edw. 6. In the saying or singing of Mattens and Evensong Baptizing Burying the Minister in Parish Churches and Chappels annext to the same E shall use a Surplice And in all Cathedral Churches and Colledges the Arch-Deacons Deans Provosts Masters Prebendaries and fellows being Graduates may use in the quire besides their Surplices such hoods as pertaine to their several degrees which they have taken in any university within this Realm But in all other places every Minister shall be at liberty to use any Surplice or no. It is also seemly that Graduats when they do preach should use such hoods as pertaine to their several degrees And here is to be noted that the Minister at the time of the Communion and at all other times in his ministration shall use D such ornaments in the Church as were in use by Authority of Parliament in the 2. year of the reign of King Edw. the 6th according to the act of Parliament set in the beginning of the Book And here is to be noted that the Minister at the time of the Communion and at all other times in his ministration shall use neither All Vestment nor cope but being Arch-Bishop or Bishop he shall have and wear a Rochet and being a Priest or Deacon he shall have and wear a surplice only  Scotch Liturgy  And whensoever the Bishop shall celebrate the holy Communion in the Church or execute any other publick ministration he shall have upon him beside his Rochet a Surplice or Alb and a Cope or Vestment and also his Pastoral staffe in his hand or else born or holden by his Chaplain And here is to be noted that the presbyter or Minister at the time of the Communion and at other times of his ministration shall use such Ornaments in the Church as are prescribed or shall be by his Majesty or his successors according to the Act of Parliament provided in that behalf  The Common Prayer 1. B. of Edw. 6. An order for Morning Prayer dayly throughout the year An order for Mattens dayly throughout the year At the beginning both of Morning Prayer and likewise of Evening Prayer F the Priest shall read with a loud voice some one of these sentences of the Scriptures that follow And then he shall say that which is written after the said sentences AT what time soever a sinner doth repent him of his sin from the bottom of his heart I will put all his wickednesse out of my remembrance faith the Lord. I do know mine own wickednesse and my sin is alwaye against me Turn thy face away from our sins O Lord and blot out all our offences A sorrow til spirit is a sacrifice to God despise not O Lord humble and conâ—rite hearts Rent your hearts and not your garments and turn to the Lord your God because he is gentle and merciful he is patient and of much mercie and such a one that is sorry for your afflictions To thee O Lord God belongeth mercy and forgivenesse for we have gone away from thee and have not bearkened to thy voice whereby we might walk in thy laws which thou hast appointed for us Correct us O Lord and yet in thy judgement not in thy fury lest we should be consumed and brought to nothing Amend your lives for the kingdome of God is at hand I will go to my father and say to him Father I have sinned against heaven and against thee I am no more worthy to be called thy son Enter not into judgement with thy servants O Lord for no flesh is righteous in thy sight If we say that we have no sin we deceive our selves and there is no truth in us DEarly beloved brethren the Scripture moveth us in sundry places to acknowledge and confess our manifold sins and wickednesse and that we should not dissemble nor cloak them before the face of Almighty God our heavenly Father but confesse them with an humble lowly penitent and obedient heart to the end that we may obtain forgivenesse of the same by his infinite goodnesse and mercy And although we ought at all times humbly to acknowledge our sinnes before God yet ought we most chiefly so to do when we assemble and meet together to render thanks for the great benefits which we have received at his hands to set forth his most worthy praise to hear his most holy word and to ask those things which be requisite and necessary as well for the body as the soul. Wherefore I pray and beseech you as many as be here present to accompany me with a pure heart and humble voice unto the Throne of the heavenly grace saying after me A general confession to be said of the whole congregation after the Priest Scot. Liturgy all humbly kneeling ALmighty and most merciful father we have erred and strayed from thy wayes like lost sheep we have followed too much the devices and desires of our own hearts we have offended against thy holy laws we have left undon those things which we ought to have done and we have done those things which we ought not to have done and there is no health in us but thou O Lord have mercy upon us miserable offenders spare thou them O God which confess their faults restore thou them that be penitent according to thy promises declared unto mankinde in Christ Jesu our Lord. And grant O most merciful Father for his sake that we may hereafter live a godly righteous and sover life to the glory of thy holy name Scotch Liturgy And the Salvation of our own souls Amen The absolution or remission of sins to be pronounced by the Priest alone Scot. Lit. he standing up and turning himself to the people but they still remaining humbly upon their knees Lmighty God the father of our Lord Jesus Christ which desireth not the death of a sinner but rather that he may turn from his wickednesse and live and hath given power and commandment to Scotch Lit. the Presbyters of his Church the ministers of his Gospel
first Communion O sing unto the Lord a new song c. Psal. 98. Glory be to the Father c. As it was in the beginning c. The Collect. GOd which makest us glad with the yearly remembrance of the birth of thy onely son Jesus Christ grant that as we joyfully receive him for our Redeemer so we may with sure confidence behold him when he shall come to be our Judge who liveth and reigneth c. The Epistle The grace of God that bringeth salvation Tit. 2. verse 11. to the end The Gospel And it chanced in those dayes c. Lu. 2. to verse 15. E At the second Communion O Lord our Governour c. Psalm 8. The Collect. ALmighty God which hast given us thy onely begotten son to take our nature upon him â— this day to be born of a pure virgin Grant that we being regenerate and made thy children by adoption and grace may dayly be renued by thy holy spirit through thâ— same our Lord Jesus Christ who liveth and reigneth with thee c. The Epistle God in times past diversly Heb. 1. verse 1. unto verse 13. The Gospel In the beginning was the word Joh. 1. verse 1. unto verse 15. 1. B. of Edw. 6. Proper Psalms and Lessons at Even-song 89. The first Lesson Esay 7. God spake once again c. to the end Psalm 110. Â 132. Â The second Lesson Tit. 3. The kindness and love c. unto foolish questions F St. Stevens day at Mattens 1. B. of Edw. 6. The second Lesson Act. 6. 7. Stephen full of faith c. unto and when 40. years At the Communion Why boastest thou thou Tyrant Psal. 3. Glory be to the Father c. As it was in the Beginning c. The Collect. GRant us O Lord to learn to love our enemies by the example of thy martyr S. Steven who prayed for his persecutors to thee which livest c. Then shall follow the Collect of the Nativity which shall be said continually unto Newyears day Scot Lit. But instead of these words and this day to be born the Presbyter shall say at this time to be born The Epistle And Stephen being full of the holy Ghost Act. 7. verse 55 unto the end The Gospel Behold I send unto you Prophets Mat. 23. verse 34. unto the end 1. B. of Edw. 6. The second Lesson at Evensong Acts 7. And when 40. years were expired unto Stephen full of the holy Ghost St John Evangelist's day 1. B. of Edw. 6. at Mattens The second Lesson Apoc. 1. unto the end At the Communion In the Lord put I my trust c. Psal. 11. Glory be to the Father c. As it was in the beginning c. The Collect. MErcyfull Lord we beseech thee to cast thy bright beams of light upon thy Church that it being lightened by the doctrine of thy blessed Apostle and Evangelist John may attain to thy everlasting gifts through Jesus Christ our Lord Amen The Epistle That which was from the beginning 1 John 1. verse 1. unto the end The Gospel Jesus said unto Peter John 21. verse 19. unto the end 1. B. of Edw. 6. at Evensong the second Lesson Apoc. 22. unto the end The Innocents day 1. B. of Edw. 6. at Mattens The first Lesson Jer. 31. unto moreover I heard Ephraim At the Communion O God the heathen are come c. Psal 29. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God whose praise this day the young Innocents thy witnesses have confessed and shewed forth not in speaking but in dying mortifie and kill all vices in us that in our conversation our life may express the faith which with our tongues we do confesse through Jesus Christ our Lord. The Epistle I looked and lo a Lamb Apoc. 14. verse 1. unto verse 6. The Gospel The angel of the Lord appeared Mat. 2. verse 13. unto verse 19. The Sunday after Christmas day 1. B. of Edw. 6. I will lift mine eyes up to the hills c. Psal. 121. Glory be to the Father c. As it was in the beginning c. The Collect. Almighty God which hast given c. As upon Christmas day The Epistle And I say that the hire Galat. 4. verse 1. unto verse 8. The Gospel This is the Book of the generation Matth. 1. verse 1. unto the end The Circumcision of Christ. 1. B. of Edw. 6. At Mattens The first Lesson Gen. 17. unto the end The second Lesson Rom. 2. unto the end G At the Communion I was glad when they said unto me c. Psalm 122. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which madest thy blessed son to be circumcised and obedient to the law for man grant us the true circumcision of the spirit that our hearts and all our members being mortified from all wordly and carnal lusts may in all things ovey thy blessed will through the same thy son Jesus Christ our Lord. The Epistle Blessed is that man to whom Rom. 4. verse 8. unto verse 15. The Gospel And it fortuned Luk. 2. verse 15. unto verse 22. 1. B. of Edw. 6. at Evensong The first Lesson Deut. 10. And now Israel unto the end The Second Lesson Colos. 2. unto the end Omitted in the 1. B. of Edward 6. If there be a Sunday between the Epiphany and the Circumcision then shal be used the same Collect Epistle and Gospel at the Communion which was used upon the day of Circumcision Scot. Lit. so likewise upon every other day from the time of the Circumcision to the Epiphany H. The Epiphany 1. B. of Edw. 6. at Mattens The first Lesson Esay 60. unto the End The second Lesson Luke 3. and it fortuned unto the end At the Communion O sing unto the Lord a new song c. Psalm 96. Glory be to the Father c. As it was in the beginning c. The Collect. O God which by the leading of a star diddest manifest thy onely begotten son to the Gentiles mercifully grant that we which know thee now by faith may after this life have the fruition of thy glorious God head through Christ our Lord. The Epistle For this cause I Paul Ephes. 3. verse 1. unto verse 13. The Gospel When Jesus was born Matth. 2. verse 1. unto ver 13. 1. B. of Edw. 6. At Evensong The first Lesson Isai. 49. unto the end The second Lesson John 2. After this he went down to Capernaum unto the end The first Sunday after the Epiphanie 1. B. of Edw. 6. How long wilt thou forget me c. Psal. 13. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee mercifully to receive the prayers of thy people Which call upon thee and grant that they may both perceive and know what things they ought to do and also have grace and power faithfully to
of Scot. Lit. at the verse and then the people all standing up shall say Glory be to thee O Lord. At the end of the Gospel the Presbyter shall say so endeth the holy Gospel And the people shall answer Thanks be to thee O Lord. And the Epistle and the Gospel being ended shall be said Scot. Lit. or sung this â—reed Scot. Lit. All still reverently H standing up The Collects ended the Priest or he that is appointed shall read the Epistle in a place assigned for the purpose saying The Epistle of 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 Chapter of The Clerks and people shall answer I. Glory be to thee O Lord. The Priest or Deacon then shal read the Gospel after the Gospel ended the Priest shall begin   I beleve in one God   The Clerks shall sing the Rest. Omitted in Bucer I Beleeve in one God the father almighty maker of heaven and earth and of all things visible and invisible and in one Lord Jesu Christ the onely begotten son of God begotten of his father before all worlds God of God light of light very God of very God begotten not made being of one substance with the father by whom all things were made who for us men and for our salvation came down from heaven and was incarnate by the holy Ghost of the virgin Mary and was made man and was crucified also for us under Poncius Pilate He suffered and was buryed and the third day he rose again according to the Scriptures and ascended into Heaven and sitteth at the right hand of the Father And he shall come again with glory to judge both the quick and the dead whose kingdom shall have none end and I believe in the holy Ghost the Lord and giver of life who proceedeth from the Father and the Son who with the Father and the Son together is worshipped and glorified who spake by the Prophets And I believe one Catholick and Apostolick Church I acknowledge one Baptism for the remission of sins And I look for the resurrection of the dead and the life of the world to come After the Creed if there be no Sermon shall follow one of the Homilies already set forth or hereafter to be set forth by common Authority Common Prayer 1 B. of Edw. 6.  After such Sermon Homily or Exhortation the Curate shall declare unto the People whether there be any holy days or fasting days the Week following and earnestly to exhort them to remember the Poor saying Scot. lit for the Offertory one or more of these Sentences following as he thinketh most convenient by his discretion Scot. according to the length or shortness of time that the people are offering Then shall follow for the Offertory one or more of these Sentences of Scripture to be sung whiles the People do offer or else one of them to be said by the Minister immediately after the offering The Offertory and Sentences follow after the two Exhortations to the Communion and the last clause is omitted by Bucer Scotch Lit. And in process of time it came to pass that Cain brought of 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 Speak unto the children of Israel that they bring me an offering of every man that giveth it willingly with his heart ye shall take my offering Ye shall not appear before the Lord empty every man shall give as he is able according to the blessing of the Lord your God which he hath given you David blessed the Lord before all the Congregation and 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 tryest 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 an offering and come into his Courts Let your light so shine before men that they may see your good works and glorifie your father which is in Heaven Lay not up for your selves treasure upon the Earth where the rust and moth doth corrupt and where Thieves break through and steal But lay up for your selves treasures in Heaven where neither rust nor moth doth corrupt and where thieves do not break through and steal Whatsoever ye would that men should do unto you even so do unto them for this is the Law and the Prophets Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven but he that doth the will of my Father which is in heaven Zacheus stood forth and said unto the Lord Behold Lord the half of my goods I give to the Poor and if I have done any wrong to any man I restore fourfold Scotch Lit. Jesus sate over against the Treasury and beheld how the 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 Verify I say unto you that this poor Widow hath cast in more then all they which have cast into the Treasury for all they did cast in of their abundance but she of her want did cast in all that she had even all her living Who goeth a warfare at any time of his own cost who planteth a vineyard and eateth not of the fruit thereof Or who feedeth a flock and eateth not of the milk of the Flock If we have sown unto you spiritual things is it a great matter if we shall reap your worldly things Do ye not know that they which minister about holy things live of the sacrifice They which wait of the Altar are partakers with the Altar Even so hath the Lord also ordained that they which preach the Gospel should live of the Gospel He which soweth little shall reap little and he that soweth plenteously shall reap plenteously Let every man do according as he is disposed in his heart not grudging or of necessity for God loveth a chearful giver Let him that is taught in the word minister unto him that teacheth
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 joyful voice Come ye blessed of my Father inherit the kingdom prepared for you from the beginning of the world Grant this O father for Jesus Christs sake our onely Mediator and Advocate Amen Annotations upon CHAP. 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 sence of our Church the 109 Canon the Committee 1641. the Ordinance of Parliament Octo. 20. 1645. the Imperial Law Primitive practice our Saviors president in admitting Judas The main reason for free admission C. Charity how necessary to a Communicant One loaf in the Primitive Church Agapae the holy Kiss D. The Table where to stand in Communion time E. The Lords Prayer always part of the Communion Office F. The ten Commandments with their Responces a laudable part of our Service G. Epistles their ground H. Clory be to thee O Lord It s ancient use I. Standing up at the Gospel very ancient why appointed what posture anciently used at the Lessons read and word preached Affrica differed from other Churches K. The Nicene Creed Creeds enlarged in Articles as Heresies sprung up The Ancients observed no strict formula's The Hierosolymitan Creed compared 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 varyed therein Bidding and Praying all one in effect Prayer before the Sermon in the Primitive Church St. Ambrose his 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 his Order recommended to present practice M. A discourse upon the 18 Canon of the Councel of Laodicea The order of Divine Service then The Prayer for the Catechumens begun the Service It s formula out of Chrysostome 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 Catachumenon of the Western Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N. Four offerings at the Communinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alms a constant concomitant not accepted from all Difference in the Offertory Sentences betwixt the Scotch Service and ours whence derived O. Two Offerings intended by our Church Oblations how distributed in the Primitive Church Sportulantes fratres who Mr. Seldens mistake Oblations ceased not upon the payment of Tythes P. Oblations anciently brought to the Altar The Chest for Alms where placed in the beginning of the Reformation Q. Offering-days what Collar-days at Court Hermanus R. Prayer for the whole state of Christs Church Many ancient Formula's thereof S. Dypticks Rolls not Tables T. Commemoration of the Dead Innocent at first but after abused V. Two sorts of Dead commemorated The Commemoration anciently used after the Elements were consecrated Why the Order transposed by our Reformers 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 applyed 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 Latine Translator hath in this particular assumed the Office of an Interpreter rendring it Immediate post principium Matutinarum precum This notwithstanding I approve rather of their sence 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 Rubrick which was not as some may think to allot some space of time to make provision according to the number of the Communicants for the interstitium between the beginning of Morning Prayer and the time of the Communion is so slender a space for the provision of those Elements as should there be a want not half the Countrey Villages in this Kingdom can be timely supplyed therewith No it is clearly otherways and that the design was that the Curate might have timely notice of the several persons offering themselves to the Communion and consequently might peâ—swade notorious Offenders or malicious persons to abstain and if obstinate absolutely reject them according to the purport of the two Rubricks following for that those two Rubricks are of the same Syntax and cohaerence with this the Relative pronoun those infallibly implyeth for what those 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 Morning Prayer which imployd him wholly and the Communion unless there were some vacation allowed him between those 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 intire Service but abrupt broken off 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 Mattins is done which could not administer the least shew of blame had it been done in absence of the Assembly or had not the Congregation been then religiously imployed 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 Knowling of Bells in the time of the Letany high Mass c. was interdicted by the Injunctions of Edward the sixth and Queen Elizabeth Except one Bell in convenient time to be rung before the Sermon In reference to the Sermon onely it was rung called therefore the Sermon Bell so that when there was to be no Sermon the Bell was not rung and Sermons were rare very rare in those days in some places but once a quarter and perhaps not then had not Authority strictly enjoyned them which usage of Sermon Bells hath been practiced and
Elizabeth her 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 administred At which time the same shall be placed in so good sort as thereby the Minister may be more conveniently heard of the Communicants and the Communicants also may more conveniently and in more number communicate with the Minister Which words are almost verbatim transcribed out of the Queens injunctions these only superadding And after the Communion done from time to time the same holy table to be placed where it stood before Nothing can be more expresse and demonstrative that the table placed where the Altar stood was but supposed set out of the way during onely 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 shril enough And if in any Church the steps be transposed that they be not erected again but that the place be decently paved where the Comnunion 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 Altarwise as we and onely we do phrase it for Altarwise is an idiome peculiar to us English not known abroad in forreign parts and they who can finde Popery in that position have better eyes then ordinary Altars with them do not observe one regular position some are placed in the middle of the Quire some at the upper part end-wayes north and south and if eye witnesses may be trusted the chief Altar in St. Peters 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 Priests standing with his face towards the East as is the Popish practise So the M. S. collections of a learned man Shall say the Lords prayer The Lords Prayer hath been ever since Christianity a considerable portion of the Communion service and instituted so to be by Christ himself if credit may be given to St. Hierom Docuit Apostolos ut quotidie in corporis illius sacrificio credentes audeant loqui Pater Noster c. i. e. Christ taught his Apostles the boldnesse to addresse themselves to God in his own words in the daily sacrifice of his body The like is affirmed by St. Augustine Epist. 59. and Gregory Lib. 7. Epist. 63. Then shall the Priest rehearse the ten Commandments The recital of the Decalogue with the Pater Noster and Creed were enjoyned by Henry the 8. and his Son Edward in his first in junctions but the rehearsal of them after this sort that is before the Epistle and Gospel and with these Responses was not introduced untill the second Liturgy of Edward the 6. 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 will hear thee Deut. 5. 27. he stands delivering Gods message to us while we ly prostrate in the lowest posture we can stricken down with terrour at those dreadful Laws the violation of the least of which were enough in Gods strict eye eternally to condemn us Laws which never any man without Gods preventing and assisting grace did or can observe and therefore we are directed by the Church to invoke Gods grace for our performance of his will to every Precept we are taught to apply St. Augustines Da quod jubes grant me to do what thou commandest The sum of this Petitionary Responce is derived from Deut. 5. 29. Oh that there were such an heart in them that they would keep all my Commandments And as we crave such an heart from God so we implore his mercy for our violation of them The Priest shall read the Epistle The Epistle or as the ancients sometimes called it the Apostle was instituted to personate and represent the Law preceding the Gospel and therefore for the most part is formed of such parcels of the Apostolical writings as are more eminent for moral instructions Glory be to thee O 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 lesse onerous model Antiquity did own it with an high regard and it deserved no lesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Deacon going about to open the Gospel consisting 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 all rise up acclaiming Glory be to thee O Lord Alcuin gives a satisfactory reason for it Quasi dicat Quia verba salutem conferentia mox audituri estis laudate Dominum cujus benâ—ficio hanc gratiam percipere meruistis Because you expect to hear the words of the Gospel which brings salvation to all true beleevers therefore praise that God who hath graciously dispenced to you so great a blessing Standing up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Gospel is read let all Prosbyters Deacons and all the people stand up with much silence and attention Clem. Const. l 2. c. 57. so also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in the foregoing place of Chrysostome imports a custom anciently observed with that punctual strictnesse as none of what quality soever was exempted from it as the same Father assures us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. while the holy Gospel is reading we do not attend in a carelesse posture but standing up with much gravity we so receive the message c. yea the greatest potentate on earth stands upalso with awful reverence takes not the liberty to cover his head with his imperial Diedem but in all 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the setting of heaven gates wide open not with the Psalmist for the King of Glory to enter in but for the King of Glory to come forth Nor shall it passe without a note that this passage of Chrysostom presents the Emperor himself not onely 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
of thy son our Saviour Jesus Christ and doest assure us thereby of thy favour and goodnesse towarâ— us and that we be very members incorporate in thy mistical body which is the blessed company of all faithful people and be also heires through hope of thy everlasting kingdom by the merits of the most precious death and passion of thy dear son We now most humbly beseech thee O heavenly father so to assist us with thy grace that we may continue in that holy fellowship and do all such good works as thou hast prepared for us to walk in through Jesus Christ our Lord to whom with thee and the holy Ghost be all honour and glory world without end Amen Then shall be said or song Scot. Lit. Gloria in Excelsis in English GLory be to God on high and in earth peace good will towards men We praise thee we blesse thee we worship thee we glorifie thee we give thanks to thee for thy great glory O Lord God heavenly king God the father almighty O Lord the onely begotten son Jesu Christ O Lord God lamb of God son of the father that takest away the sins of the world have mercy upon us Thou that takest away the sins of the world have mercy upon us Thou that takest away the sins of the world receive our prayers thou that sittest at the right hand of God the father have mercy upon us For thou onely art holy thou onely art the Lord thou onely O Christ with the holy ghost art most high in the glory of God the father Then the minister or the Bishop if he be present shall let them depart with this blessing THE peace of God which passeth all understanding keep your hearts and minds in the knowledge and love of God and of his son Jesu Christ our Lord. And the blessing of God almighty the Father the Son and the holy Ghost be amongst you and remain with you alwayes Amen Scot. Lit. After the Divine service is ended that which was offered shall be divided in the presence of the Presbyter and the Church-wardens whereof one half shall be to the use of the Presbyter to provide him books of holy divinity the other half shall be faithfully kept and imployed on some pious or charitable use for the decent furnishing of that Church or the publick relief of their poor at the discretion of the Presbyter and Church-wardens Collects to be said after the Offertory when there is no Communion every such day one And the same may be said also as often as occasion shall serve after the Collects either of Morning and Evening prayer Communion or Letany by the discretion of the Minister ASsist us mercifully O Lord in these our supplications and prayers and dispose the way of thy servants toward the attainment of everlasting salvation that among all the changes and chances of this mortal life they may ever be defended by thy most gracious and ready help through Christ our Lord Amen OAlmighty Lord and everliving God vouchsafe we beseech thee to direct sanctifie and govern both our hearts and bodies in the wayes of thy laws and in the works of thy commandments that through thy most mighty protection both here and ever we may be preserved in body and soul through our Lord and saviour Jesus Christ Amen GRant we beseech thee almighty God that the words which we have heart this day with our outward ears may through thy grace be so graffed inwardly in our hearts that they may bring forth in us the fruit of good living to the honour and praise of thy name through Jesus Christ our Lord Amen PRevent us O Lord in all our doings with thy most gracious favour and further us with thy continual help that in all our works begun continued and ended in thee we may glorifie thy holy name and finally by thy mercy obtain everlasting life through Jesus Christ our Lord Amen ALmighty God the fountain of all wisdom which knowest our necessities before we ask and our ignorance in asking we beseech thee to have compassion upon our infirmities and those things which for our unworthy nesse we dare not and for our blindnesse we cannot ask vouchsafe to give us for the worthynesse of thy son Jesus Christ our Lord. Amen ALmighty God which hast promised to hear the petitions of them that ask in thy sons name We beseech thee mercifully to incline thine ears to us that have made now our prayers and supplications unto thee and grant that those things which we have faithfully asked according to thy will may effectually be obtained to the relief of our necessity and to the setting forth of thy glory through Jesus Christ our Lord Amen Common Prayer 1 B. of Edw. 6. T Upon the holy dayes if there be no Communion shall be said all that is appointed at the Communion untill the end of the Homily concluding with the general prayer for the whole state of Christs Church miliant here in earth and one or more of these Collects before rehearsed as occasion shall serve Upon Wednesdayes and Fridayes the English Litany shall be said or sung in all places after such form as is appointed by the Kings Majestyes Injunctions or as is or shall be otherwise appointed by his Highnesse And though there be none to Communicate with the Priest yet these dayes after the Litany ended the Priest shall put upon him a plain Alb or surplesse with a Cope and say all things at the Altar appointed to be said at the celebration of the Lords supper until after the Offertory And then shall adde one or two of the Collects afore written as occasion shall serve by his discretion And then turning him to the people shall let them depart with the accustomed blessing And the same order shall be used all other dayes whensoever the people be customably assembled to pray in the Church and none disposed to Communicate with him Common Prayer 1 B. of Edw. 6. And there shall be no Scot. Lit. publick celebration of the Lords Supper except there be a good number to Communicate with the Minister according to his discretion Likewise in Chappels annexed and all other places there shall be no celebration of the Lords Supper except there be some to Communicate with the Priest And in such Chappels annexed where the people hath not been accustomed to pay any holy bread there they must either make some charitable provision for the bearing of the charges of the Communion or else for receiving of the same resort to their Parish Church Common Prayer 1 B. of Edw. 6. And if there be not above twenty persons in the Parish of discretion to receive the Communion yet there shall be no Communion except four or three at the least Communicate with the Minister Also that the receiving of the Sacrament of the Blessed Body and blood of Christ may be most agreeable to the institution thereof and to the usage of the Primitive Church In all Cathedral
and adversity into the which holy estate these two persons present come now to be joyned Therefore if any man can shew any just cause why they may not lawfully be joyned together let him now speak or else hereafter for ever hold his peace And also speaking to the persons that shall be maried he shall say I Require and charge you as you will answer at the dreadful day of judgement when the secrets of all hearts shall be disclosed that if either of you do know any impediment why ye may not be lawfully joyned together in Matrimony that ye confesse it For be ye well assured that so many as be coupled together otherwise then Gods word doth allow are not joyned together by God neither is their Matrimony lawful At which day of mariage if any man do alledge and declare any impediment why they may not be coupled together in Matrimony by Gods law or the laws of this Realm and will be bound and sufficient suerties with him to the parties or else put in a caution to the full vallue of such charges as the persons to be maried doth sustain to proove his allegation then the solemnization must be deferred unto such time as the truth be tried If no impediment be alleadged then shall the Curate say unto the man N D Wilt thou have this Woman to thy wedded wife to live together after Gods ordinance in the holy estate of Matrimony Wilt thou love her comfort her honour and keep her in sicknesse and in health And forsaking all other keep thee onely to her so long as you both shall live The man shall answer I will Then shall the Minister say to the woman N Wilt thou have this man to thy wedded husband to live together after Gods ordinance in the holy estate of Matrimony wilt thou obey him and serve him love honour and keep him in sicknesse and in health and forsaking all other keep thee onely unto him so long as you both shall live The woman shall answer I will Then shall the Minister say E Who giveth this woman to be maried unto this man And F the Minister receiving the woman at her father or friends 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. take thee N. to my wedded wife to have and to hold from this day forward for better for worse for richer for poorer in sicknesse and in health to love and to cherish till death us depart according to Gods holy ordinance and therefore I pledge thee my troth Then shall they loose their hands and the woman taking again the man by the right hand shall say I N. take thee N. to my wedded husband to have and to hold from this day forward for better for worse for richer for poorer in sicknesse and in health to love cherish and to obey till death us depart according to Gods holy ordinance And thereto I give thee my troth Common Prayer 1 B. of Edw. 6. Then shall they again loose their hands and H the man shall give unto the woman a Ring I laying the same upon the book with the accustomed duty to the Minister and Clerk And the Minister taking the Ring shall deliver it unto the man to K put it upon the fourth finger of the womans left hand And the man taught by the Minister shall say Then shall they again loose their hands and the man shall give unto the woman a Ring and other tokens of spousage as gold or silver laying the same upon the Book and the Priest taking the Ring c. With this ring I thee wed L with my body I thee worship and with all my worldly goods I thee endow In the name of the Father and of the Son and of the holy Ghost Amen Then the man leaving the ring upon the fourth finger of the womans left hand the Minister shall say Let us pray O Eternal God creator and preserver of all mankinde giver of all spiritual grace the author of everlasting life send thy blessing upon these thy servants this man and this woman whom we blesse in thy name that as Isaac and Rebecca 1 B. of Edw. 6. after braslets and Jewels of gold given of the one to the other for tokens of their Matrimony lived faithfully together so these persons may surely perform and keep the vow and covenant betwixt them made whereof this ring given and received is a token and pledge and may ever remain in perfect love and peace together and live according unto thy laws through Jesus Christ our Lord Amen Then shall the Minister joyn their right hands together and say Those whom God hath joyned together let no man put asunder Then shall the Minister speak unto the people FOrasmuch as N. and N. have consented together in holy wedlock and have witnessed the same before God and this company and thereto have given and pledged their troth either to other and have declared the same by giving and receiving 1 B of Edw. 6. Gold silver of a ring and by joyning of hands I pronounce that they be man and wife together in the name of the father of the son and of the holy Ghost Amen M and the Minister shall adde this blessing GOD the father 1 B. of Edw. 6. + God the son God the holy Ghost blesse preserve and keep you the Lord mercifully with his favour look upon you and so fill you with all spiritual benediction and grace that you may so live together in this life that in the world to come you may have life everlasting Amen Then 1 B. of Edw. 6. shall they go into the Quire and the Ministers or Clerks shall say c. the Ministers or Clerks going to the Lords table shall say or sing this psalm following BLessed are all they that fear the Lord and walk in his wayes For thou shalt eat the labour of thy hands O well is thee and happy shalt thou be Thy wife shall be as the fruitful vine upon the walls of thine house Thy children like the Olive branches round about thy table Lo thus shall the man be blessed that feareth the Lord. The Lord from out of Slou shall blesse thee that thou shalt see Hierusalem in prosperity all thy life long Yea that thou shalt see thy childrens children and peace upon Israel Glory be to the Father and to the Son c As it was in the beginning is now c. Or else this Psalm following Deus misereatur GOD be merciful unto us and blesse us and shew us the light of his countenance and be mercifully unto us That thy way may be known upon the earth thy saving health among all nations Let the people praise thee O God yea let all the people praise thee O let the nations rejoyce and be glad for thou shalt judge the folk righteously and govern the nations upon the earth Let the people praise thee
mighty working whereby he is able to subdue all things to himself I commend this soul to God the Father Almighty and thy Body to the ground c. Then shall be said or sung I Heard a voyce from Heaven saying unto me Write from henceforth Blessed are the dead which die in the Lord Even so saith the Spirit that they rest from their labors 1 B. of Edw. 6. Let us pray WE commend into thy hands of mercy most merciful Father the soul of this our Brother departed N. And his body we commit to the Earth beseeching thine infinite goodness to give us grace to live in thy fear and love and to die in thy favor that when the Judgement shall come which thou hast committed to thy well-beloved Son both this our Brother and we may be found acceptable in thy sight and receive that blessing which thy well-beloved Son shall then pronounce to all that love and fear thee saying Come ye blessed Children of my Father Receive the Kingdom prepared for you before the beginning of the world Grant this merciful Eather for the Honor of Jesus Christ our onely Saviour Mediator and Advocate Amen This Prayer shall also be added ALmighty God we give thee hearty thanks for this thy servant whom thou hast delivered from the miseries of this wretched world from the body of death and all temptation And as we trust hast brought his soul which he committed into thy holy hands into sure consolation and rest Grant we beseech thee that at the day of Judgement his soul and all the souls of the elect departed out of this life may with us and we with them fully receive thy promises and be made perfect altogether through the glorious resurrection of thy Son Jesus Christ our Lord. These Psalms with other suffrages following are to be said in the Church either before or after the burial of the Corps I am well pleased that the Lord c. Psal. 116. Glory to the Father c. As it was in the beginning c. Praise the Lord O my soul c. Psalm 146. Glory to the Father c. As it was in the beginning c. omitted by Bucer O Lord thou hast searched me out c. Psalm 139. Glory be to the Father c. As it was in the beginning c. Then shall follow this Lesson taken out of the 15 Chapter to the Corinthians the first Epistle CHrist is risen from the dead and become the first fruits of them that slept For by a man came death and by a man came the resurrection of the dead For as by Adam all die even so by Christ shall all be made alive but every man in his own order The first is Christ then they that are Christs at his coming Then cometh the end when he hath delivered up the kingdom to God the Father when he hath put down all rule and all authority and power For he must reign till he have put all his enemies under his feet The last enemy that shall be destroyed is death For he hath put all things under his feet But when he saith All things are put under him it is manifest that he is excepted which did put all things under him When all things are subdued unto him then shall the son also himself be subject unto him that put all things under him that God may be all in all Else what do they which are baptized over the dead if the dead rise not at all Why are they then baptized over them yea and why stand we alway then in jeopardy By our rejoycing which I have in Christ Jesu our Lord I die daily That I have fought with beasts at Ephesus after the maner of men what advantageth it me if the dead rise not again Let us eat and drink for to morrow we shall die Be not ye deceived evil words corrupt good maners Awake truly out of sleep and sin not For some have not the knowledge of God I speak this to your shame But some man will say How arise the dead With what body shall they come Thou fool that which thou sowest is not quickned except it die And what sowest thou thou sowest not that body that shall be but bare corn as of wheat or some other But God giveth it a body at his pleasure to every seed his own body All flesh is not one maner of flesh but there is one maner of flesh of men another maner of flesh of beasts another of fishes another of birds There are also celestial bodies and there are bodies terrestrial But the glory of the celestial is one and the glory of the terrestrial is another There is one maner glory of the sun another glory of the moon and another glory of the stars For one star differeth from another in glory So is the resurrection of the dead It is sown in corruption it riseth again in incorruption it is sown in dishonor it riseth again in honor it is sown in weakness it riseth again in power it is sown a natural body it riseth again a spiritual body There is a natural body and there is a spiritual body as it is also written The first man Adam was made a liâ—ing soul and the last Adam was made a quickning spirit Howbeit that is not first which is spiritual but that which is natural and then that which is spiritual The first man is of the earth earthy The second man is the Lord from Heaven heavenly As is the earthy such are they that be earthy And as is the heavenly such are they that are heavenly And as we have born the image of the earthy so shall we bear the image of the heavenly This say I brethren that flesh and blood cannot inherit the kingdom of God neither doth corruption inherit incorruption Behold I shew you a mystery We shall not all sleep but we shall be changed and that in a moment in the twinckling of an eye by the last trump For the trump shall blow and the dead shall rise incorruptible and we shall be changed For this corruptible must put on incorruption and this mortal must put on immortality When this corruptible hath put on incorruption and this mortal hath put on immortality then shall be brought to pass the saying that is written Death is swallowen up Into victory Death where is thy sting Hell where is thy victory The sting of death is sin and the strength of sin is the law but thanks be unto God which hath given us victory through our Lord Jesus Christ. Therefore my dear brethren be ye stedfast and unmoveable always rich in the work of the Lord forasmuch as ye know how that your labor is not in vain in the Lord. The Lesson ended the Minister shall say Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Our Father c. And leav us not c. Answer But deliver us from evil Amen 1 B. of Edw. 6. Priest Enter
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 Saterdotal 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 stiled Beth-Hillulah The House of Praise and amongst the Heathen there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How honour able is wedlock when our Saviour was invited to a marâ—◠〈◊〉 〈◊〉 to bless the maried couple And as he did really blesse marriage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a fruitful womb as the same father conceiveth so did he all Nuptials to come by honouring with his presence and shewing his first of Miracles in Cana of Galâ—lee at a Wedding Feast This opinion of Epiphanius will be the more passable if it be considered that Blessing being one of the choicest of Ministerial Acts was alwaies dispenced 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. 14. 19. Upon the same account the typified Melchisedech Christ was desired to bless little children Math. 19. 13. As the famous Grotius supposed And upon the same account in the Primitive times the Bishop and if present none but he was to bless the people in publique Assemblies who as he was for that very cause principal in the administration of Matrimonial Benâ—dâ—ction so was he also most concerned in the approbation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ignatius it is â—â— that the married couple betroth themselves with the advice of the Bishop So a Virgin in Tertullian is said petere maritum ab Episcopo to ask an Husband of the Bishop Indeed as the condition of the times then was it could not in prudence be otherwise The inconveniences of an unequal yoak or marrying of a Christian with an infidel were innumerable 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 Religion and possibly the secret meetings which with much adoe were then contrived might thereby be betraied or unhappily discovered to the ruin and destruction of the Professors of Christianity Seeing then no avoidance the solemnization of this Ordinance 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 withall that they were assigned to undergraduate concernmenrs and considering that such forms are still extant some and others are presumable to have been so by collateral implication Under the Law in the story of Ruth two forms occur First The Lord grant thee rest in the house of thy Husband Ch. 1. 9. 3. 1. Secondly all the People and Elders said The Lord make the woman that is come into thine house like Rachel and like Leah which two did build the house of Israel and do thou worthily in Ephrata and be thou 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 man Ch. 4. v. 12. The People and Elders could not certainly conspire so exactly in every syllable of this Benediction had it not been a known and usual form amongst them Under the Gospel in the Primitive times I mean told we are that such forms were though not what they were In the Council of Carthage decreed it is Ut preces vel Orationes seu missae quae probatae fuerint in Concilio sive Praefationes sive Commendationes sive Manuum Impositiones ab omnibus celebrentur That those formes 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 bâ— 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 baptized 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 left to the election of the persons to be married provided it be not from Advent Sunday until eight dayes after the Epiphaâ—y from Septuagesima Sunday until eight dayes after Easter from Rogation Sunday until Trinity Sunday These times being prohibited But by what Authority Not by the Common Prayer not by the Kalender 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. Pryn 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 Linwood our famous Canonist would not have agreed so punctually in all the dayes prefixt 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 Trinity Sunday that Council being confirmed by Pius 4th far up into the State of Reformation But were not former Canons all made null upon our Reformation No in the Statute 25. H. 8. c. 19. it is expresly provided That such Canons as were made before that Act which be not contrariant nor repugnant to the Kings 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 consess 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-nated 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 it self is guilty of Popery too for this excepts from this Ordinance Dayes of publique Humiliation Is it as it relates to Festivals Mr. Pryn indeed saith Marriage is a Festival and joyful thing and so most seasonable and suitable for Festival and joyful times and seasons But the Directory sayes nay and therefore interdicts the celebration of it upon all Holy-dayes of the year in these words And we advice that marriage be not solemnized on the Lords day and the Lords day is the only Festival enjoyned by that Directory The result of all is this That the Assembly
the Alterations H Antiently Bishops visited in person An uniformity of Articles commended I The Canons 1603. not repugnant to the Act for uniformity The power of the civil Magistrate 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 Masse-book N The Pye Several acceptations of the word O Apocryphal Lessons lawful to be read The Minister hath Liberty to exchange them for Canonical Scripture They are more edifying then many Chapters of the Canon appointed by the Directory P The Bishops to interpret in doubtful cases Q The several degrees of the first Reformation R What meant by the Minister saying daily prayer either privately or openly S Ceremonies of humane Institution lawful Proved by the several confessions of Reformed Churches T Order in the Church of Divine institution Orders to be obeyed not disputed where they are not simply unlawful V The Churches prudence and moderation in her first Reformation W Significant Ceremonies lawful X Superstition defined Y Our Ceremonies elder then the Masse-Book Directory a Popish word Z Scandal no just exception against our Liturgy by the confession of Geneva herself More scandalized and more justly by the Directory then our Common Prayer pag. 17. CHAP. II. A The division of the Psalmes very discreet The ancient manner of singing them various in Antiquity The 15. Cannon of the Council of Laodicea Expounded B Bookes and Chapters of Canonical Scripture least edifying omitted C The Rubrick for proper Lessons cleared D A necessary Caveat to Ministers E Differences between the former Kalendars and ours Why several Saints are added now more then formerly F Feasts instrumental to piety The Jews fasted on high festivals till noon Whence our Fasts before some Holy-dayes Why not before All. G Holy-dayes why fit to be established by Parliament Why instituted The Churches power to ordain them The judgment of forein Churches and Divines Zanchy cleared a demur upon the best Reformed Churches Our Holy-dayes not derived from the Pagans yet warrantable if they were pag. 55. CHAP. III. A Morning and Evening Prayer agreeable to the Jewish and Christian practice The three houres of Prayer in the Temple The 6. of private devotion B Where Morning and Evening Prayer are to be said Why the place left arbitrary to the Bishop C What meant by Chancels shall stand as they have done D Ornaments in Cathedrals E The Surplice defended and primitive practice set down F A discourse concerning the Translations of the Bible where the obstacle was that our Liturgy was not reformed in this particular G To begin with confession ancient H What meant by the word alone in the Rubrick of absolution I The Lords Prayer why pronounced in a loud voice K The primitive 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 time 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 primitive custome before every Lesson R The benefit of mixing Psalmes or Hymnes 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 imployed why called the Apostles the Catholick 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 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 us c. called the lesser Litany A A O Lord shew thy mercy upon us c. are canonical Scripture B B Collects why so called p. 71. CHAP. IIII. A Catechising part of the Evening Office The want thereof the cause of heresie Judgement of the Synod of Dort Sermons where in the Primitive Church part of the Evening Office B Evening Prayer why so called An ancient Evening Hymn C The Doxology of the Pater Noster why omitted in our service D A necessary Rubrick added by the Scotch Liturgy E Athanasius his Creed falsly so called yet ancient and extant in Anno 600. after Christ. F Litanies Ancient in the Western Church long before Mamercus Reformed by Gregory the Great ours whence derived the Gesture proper for it G Wednesdaies and Fridaies why dayes of fastings Stations what and why so called Tertullian cleared H Forgiving our Enemies a peculiar of Christianity The Jewish and Romish practice contrary to it I Repeated Prayers most powerful K The Thanksgiving for Rain c. a necessary Reformation p. 97 CHAP. V. A The Introit what B Epistles and Gospels very necessary why Epistles when all are not so The reason and defence of that denomination C Advent what and why observed D Christmas day It s 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 Belgick Church A main argument for it E Two Communions anciently in one fore-mâ—n F Why the Feasts of St. Stephen St. John and Innocents are celebrated neer Christmas day G Antiquity of the Circumcision feast H Epiphany what Ancient I Ashwednesday and Lent the original and various observation of them K Palm Suâ—day how observed L The holy week why so called M Maunday 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 Baptising competents Watching the Sepulchre whence derived P Easter-day of Apostolical institution Q Easter-Mnoday and Easter-Tuesday very anciently observed R Dominica in Albis S Rogation dayes why instituted T Ascension day why rarely mentioned in Antiquity Pentecost what Synods anciently summoned about this time V Whitsunday why so called a private conjecture W St. Andrews day why the first festival X Conversion of St. Paul why not observed Paul and Peter one intire festival anciently and of late years Y The Purification of Mary anciently how called why Candlemass-day Z The Annuntiation of the Virgin Mary how Ancient A St. Philip and Jacob and All-Saints B St. Peter hath no single day C The Festival of Mary Magdalen why discontinued p. 133. CHAP. 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 109 Canon the Committee 1641. the Ordinance of Parliament Octob. 20. 1645. the Imperial Law Primitive practice our Saviours president in admitting Judas The main reason for free admission C Charity how necessary to a Communicant One loaf in the primitive Church Agapae the holy Kiss D The Table where to stand in Communion time E
The Lords Prayer alwayes part of the Communion Office F The ten Commandments with their Responces a laudable part of our Service G Epistles their ground H Glory be to thee O Lord is ancient use I standing up at the Gospel very ancient why appointed what posture antiently 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 formula's The Hierosolymitan Creed compared 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 Prayer before the Sermon in the Primitive Church St. Ambrose his 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 his Order recommended to present practice M A discourse upon the 18 Canon of the Council of Laodicea The order of Divine Service then The Prayer for the Caâ—echumens begun the Service It s formula out of Chrysostome 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 Catachumenon of the Western Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N Four offerings at the Communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alms a constant concomitant not accepted from all Differences in the Offertory Sentences betwixt the Scotch Service and ours whence derived O Two offerings intended by our Church Oblations how distributed in the Primitive Church Sportulantes fratres who Mr. Seldens mistake Oblations ceased not upon the payment of Tythes P Oblations anciently brought to the Altar The Chest for Alms where placed in the beginning of the Reformation Q Offering-dayes what Collar-dayes at Court Hermanus R Prayer for the whole state of Christs Church Many ancient Formula's thereof S Dypticks Rolls not Tables T Commemoration of the Dead Innocent at first but after abused V Two sorts of Dead commemorated The commemoration anciently used after the Elements were consecrated Why the Order transposed by our Reformers pag. 171 172. CHAP. VII A The Eucharist whence derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 different things and had different forms B Men and women sate separate one from another C Mixing of water with wine Ancient The reasons for it Dy Draw neer when to be said Chancels anciently peculiar to the Clergy The Emperor onely priviledged Laique Communion what Why Chancels allotted to the Clergy onely The people usually received at the Chancel door E Confession why necessary before the Communion The Priests posture at the Altar standing and why F Sursum corda Ancient G So also the Responces H Proper Prefaces I Trisagium Ancient Two Hymns so called K Consecration not performed by the words of Primitive Institution The sense of the Fathers The Ancient custom of saying Amen to the consecration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what in Justin Martyr L Remembrance of Christs Passion at the Eucharist Ought to be as well by verbal commemoration as by mental meditation The ancient formes 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 Elements That of our Church justly preferred before the rest P The Scotch order for saying Amen by the party â—â—â—â—â—ing commended Singing of Psalms during the Communicating ancient Q The Roman order defective in the most proper Sacrifice R The Angelical Hymn Difference betwixt an Hymn and a Psalm The Hymn mis-placed in the Masse-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 Rubrick unhappily omitted W The remains of the Consecrated Elements how anciently disposed X To receive thrice in the year an ancient practice CHAP. VIII A Baptism how called in Antiquity why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Illumination Barnabas his Epistle corrected Why the Laver of Regeneration a dissent from Mr. Selden and Dr. Hamond about its derivation B Sacrament 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 Foâ—ts 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 Interrâ—gatories 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 Baptistery Diaconisses their office at the Baptising 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 wayes P The Rubrique 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. Reinolds a friend to the Cross after the explanation of it The Cross not operative demonstrated by K. James his â—nâ—itting it in the Charismal office Q Private Baptism proved lawful by several Authorities R The former Rubrique allowed of womens Baptising S Necessity dispenceth with accidental formalities T Water a necessary element Beza his errour V What are the essential words of Baptism W Children to be baptized where the testimony is doubtful p. 237. CHAP. IX A Confirmation in what sense a Sacrament The closing ceremony of Baptisme 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 lay-men 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 Audientes Lent set apart for Catechising Competents what The excellency of our Catechisme K. James his most judicious direction D The language of the hand what Imposition of hands denoteth E Confirmation peculiar to the Apostles and their Successors Bishops VVhy so Never performed by Presbyters VVhat