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
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 AA O Lord shew thy mercy upon us c. are canonical Scripture BB Collects why so called 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 confession our daily wants teach us as our Saviour prescribed us to say Give us this day our daily bread The Lords mercies are new every morning so should our prayers and thanksgivings be new in practice though the same in form Upon this account were the Diurnal sacrifices of the Temple upon this account did the Primitive Christians practice it sacrificia quot idie ceâ—â—bramus we daily offer sacrifices to God saith Cyyrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theodoret. Yea not only daily but twice a day at Morning and Evening according to the order of our Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome all the faithful can bear witness of this how it is observed in the Morning and Evening Service and to the same purpose d Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 custome of assembling for the performance of Religious duties at that hour their Third whereof instances there are enough in H. Scripture This in all probability 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 pecular 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. 1. 9. whence old Eli mistook her to be drunk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Chrysostome 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 Antient Christians preserved the same observation though satisfied I am not that it was an universal practice because Clemens Alexandrinus restraineth it to some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some allot set hours for Prayers the Third Sixth and Ninth Except it shall be otherwise determined by the Ordinary c. The first Reformat on putting a positive restraint that general upon all Divine Offices to the Chorus or Quire Bucer whose judgment was called in to aid by Arch-Bishop 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 percipiant que religione summâ Fit it is that all holy offices the people should both hear and minde with all possible devotion and this they could not doe in such Churches where the high Altars were disposed very distant from the Nave or Body of the Church by the interposition of a Belfrey as in many places it happened Thereupon in the next Liturgy order was given for the service to be used in such places of the Church c. as the people might best hear And if controverted the Ordinary to determine the place Now the last Reformers in Q. Elizabeth her 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 doe Whereby it appeareth that the Bishops lately enjoyning the service to be said at the holy Table or in the Chancel did not innovate but held to the Rubrick and that the officiating in the Desk was a swerving from the rule unless where it was able to shew Episcopal dispensation expresly to warrant it And the Chancels shall stand as they have done In the beginning of the Reformation under King Edward the 6. his Reign Altars were taken down upon good and godly consideration as King Edwards 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 publick order or popular tumult for the consideration might be good and Godly yet the way of proceeding therein not approvable But taken down they were and by way of concomitancy probably in many places the steps of ascent were levelled also set so as some were notwithstanding 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 wisdom of the Church interposeth to part the fray ordering in this Rubrick no alteration to be attempted therein which notwithstanding the people in the begining of Queen Elizabeth her Reign began 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 remaining in any our Cathedral Collegiate or Pâ—rish 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 paved By which words evident it is Authority had no designe to end the dispute by closing with either party but by stating things in their present posture The minister shall use such Ornaments c. In the latter end 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 finde that she made any use of that Authority or
different order So that to draw to an end uniting these African parcels together we have found a Creed as to the essentials very conformable to this of the Apostles and for the verbal diversity it is the less to be wondred at when they who are conversant in the antient Fathers know their manner was in citing even Canonical Scripture not alwayes to consult the Originals but often to deliver it in in such words as their memories suggested provided they preserved the sense intire Probably from the same Liberty practised in those accounts they give of the Confessions of their faith might arise this diversity This and the other Creeds in the offices of our Church are alwayes appointed to be said after the reading of some part of Canonical Scripture because Faith comes by hearing Rom. 10. 17. first hearing and then faith it is ordered to be read standing for three reasons First because it is as to the substantials thereof taken out of the Gospels which were to be rehearsed standing Secondly because the stationary posture is most significant and importeth a Resolution to defend and maintain the faith we profess when we assert any thing with much earnestness we usually say this is truth and we will stand to it Thirdly in imitation of the Order of the Catechumens who did rehearse it in a stationary posture St. Augustine relating one Victorinus his deportment in this case speaks thus ut ventum est ad horam profitendae fidei quae verbis certis conceptis retentisque memoriter de loco eminentiore in conspectu populi sidelis reddi solet As soon as the time came for him to make profession of his faith which was used to be done in a set form of words got by heart and from an high place of ascent so as all the faithful might behold the Presbyters offered him that if he would he should rehearse it in private as some others did for fear of being daunted with so great an audience he refused it saying he would do it in the presence of the whole congregation and presently he mounted up From which story very inferrible it is that as the eminence of the place was regularly required for the greater evidence of the fact so was the posture erect as most serviceable to that end although St. Austin saith it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in direct terms The Lord be with you The Psalms Lessons and hymns having long imployed both minister and people they now address themselves to prayer again the Priest greeting the people with this form called therefore the Salutation of the Priest whom they re-salute with the Response and with thy spirit derived as many conjecture from Ruth 2. 4. where Boaz said to the Reapers The Lord be with you and they answered him the Lord bless thee Very ancient it is and one of the first formulas used in the Christian Church Ritualists observe that this form was only an appurtenance to ministers of the lower Orb and that when the Bishop did Officiate he did use in lieu thereof Peace be to you and St. Chrysostom seemeth to perswade as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The chief Priest or Bishop wisheth peace to all the people as entring into his Fathers house and therefore whereas the Braccarian Councel decreed that the Bishop and Presbyter should both use one and the same form and determineth that form by The Lord be wioh you with this expression sicut omnis retinet Oriens as is generally retained in the East either the custome must be changed since St Chrysostomes days or else we must reject a great part of his works for counterfeit which give us assurance of the contrary viz. his homilies upon Pentecost the Phillippians Colossians and others This form of Salutation Epâ—phanius saith was derived from our Saviours first greeting the Apostles after his Resurrection with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace be to you In-observed let it not pass that this salutation did anciently denote as it is here applied a transition from one service to another and so St. Chrysostom upon the Colossians Hom. 3. seems to render the mode of his time Let us pray The intention of the minde is never so disposed to relax as in sacred exercises either seised upon with drowsinesse or withdrawn by straying thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. when we come into Gods dâ—eadful presence we yawn and stretch our selves we scratch and scrub we gape about us or grow drowsie while our knees are upon the ground our mindes are on wool-gathering or about our Law-suites yea as Cyprian saith well while we supplicate God to hear our prayers we do not hear them our selves To summon and rouze us therefore to a fixt intention towards the ensuing duty the Church hath accustomed to call upon us often with an Orenâ—us Let us pray an office anciently peculiar to the Deacon as is evident out of St. Chrysostome Augustine and others And agreeable to this was the practise of those who followed only natures dictates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Priest is officiating in sacred things the Cryer proclaimes with a loud voice Attend or minde what you are about Lord have mercy upon us These three versicles Antiquity called the Lesser Litany and of early admission they were into the service of the Church being mentioned in the constitutions ascribed to Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. at every of these allocutions of the Deacon Let the people say Lord have mercy upon us Fitly are they placed before the Lords Prayer because expedient it is we implore Gods mercy before we resort to him in prayer The addresse in it is to the three persons of the blessed Trinity and for that cause repeated thrice by the Greeks but the Western Church put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ have mercy upon us in the second place O Lord shew thy mercy upon us These versicles with their answers are of Divine derivation Shew us thy mercy and grant us thy salvation Psal. 85. 7 God save the King 1 Sam. 10. 24. Heare me O Lord when I call Psal. 4. 1. Let thy Priests be clothed with righteousnesse and let thy Saints sing with joyfulnesse Psal. 132. 9. O Lord save thy people and blesse thine inheritance Psal. 28. 9. Shall it not be good if peace be in my dayes 2 Kings 20. 19. There is no strength in us but our eyes are towards thee 2 Chron. 20. 12. Create in me a clean heart and take not thy holy spirit from me Psal. 51. 10 11. And in regard they are for the major part taken out of the Psalms of David the Priest is ordered to stand up Collects Collects are so called either because many Petitions are contracted and collected into one body or because they are gathered from several portions of Scripture especially from those appointed for the Epistles and Gospels of the Dayes As well those here next following as
grant that the scarcity and dearth which we do now most justly suffer for our iniquity may through thy goodnesse be mercifully turned into cheapnesse and plenty for the love of Jesus Christ our Lord to whom with thee and the holy Ghost be praise for ever Amen In the time of war O Almighty God King of all Kings and governour of all things whose power no creature is able to resist to whom it belongeth justly to punish sinners and to be merciful to them that truly repent Save and deliver us we humbly beseech thee from the hands of our enemies abate their pride asswage their malice and confound their devices that we being armed with thy defence may be preserved evermore from all perils to gloriâ—ie thee which art the onely giver of all victory through the merits of thy onely son Jesus Christ our Lord Amen In the time of any common plague or sicknesse O Lmighty God which in thy wrath in the time of King David didst â—ay with the plague of pestilence threescore and ten thousand and yet remembring thy mercy didst save the rest have pitty upon us miserable sinners that now are visited with great sicknesse and mortality that like as thou didst then command thine Angel to cease from punishing so it may please thee to withdraw from us this plague and grievous sicknesse through Jesus Christ our Lord Amen O God whose nature and property is ever to have mercy and to forgive receive our humble petitions and though we be tied and bound with the chain of our sins yet let the pitifulnesse of thy great mercy loose us for the honour of Jesus Christs sake our mediatour and advocate Amen A Thanksgiving for rain O Gd our heavenly Father who by thy gratious providence doest cause the former and the latter rain to descend upon the earth that it may bring forth fruit for the use of man we give thee humble thanks that it hath pleased thee in in our greatest necessity to send us at the lâ—st a joyful rain upon thine inheritance and to refresh it when it was dry to the great comfort of us thy unworthy servants and to the glory of thy holy name through thy mercies in Jesus Christ our Lord Amen A Thanksgiving for fair weather O Lord God who hast justly humbled us by thy late plague of immoderate rain and waters and futhy mercy hast relieved and comforted our souls by this seasonable and blessed change of weather we praise and glorifie thy holy name for this thy mercie and will alwayes declare thy loving kindnesse from generation to generation through Jesus Christ our Lord Amen A Thanksgiving for plenty O Most merciful father which of thy gracious goodnesse hast heard the devout prayers of thy Church and turned our bearth and scarcity into cheapnesse and plenty we give thee humble thanks for this thy special bounty beseeching thee to continue this thy loving kindnesse unto us that our land may yield us her fruits of increase to thy glory and our comfort through Jesus Christ our Lord Amen A Thanksgiving for peace and victory O Almighty God which art a strong tower of defence unto thy servants against the face of their enemies we yield thee praise and thanksgiving for our deliverance from those great and apparant dangers wherewith we were compassed we acknowledge it thy goodnesse that we were not delivered over as a prey unto them beseeching thee still to continue such thy mercies toward us that all the world may know that thou art our Saviour and mighty deliverer through Jesus Christ our Lord Amen A thanksgiving for deliverance from the plague O Lord God which hast wounded us for our sins and consumed us for our transgressions by thy late heavy and dreadful visitation and now in the midst of judgement remembring mercy hast reoâ—emed our souls from the jaws of death we offer unto thy fatherly goodnesse our selves our souls and bodies which thou hast delivered to be a living sacrifice unto thee alwayes praising and magnifying thy mercies in the midst of the Congregation through Jesus Christ our Lord Amen Or this WE humbly acknowledge before thee O most merciful father that all punishments which are threatened in thy law might justly have fallen vpon us by reason of our manifold transgressions and hardnesse of heart yet seeing it hath pleased thee of thy tender mercy upon our weak and unworthy humiliation to asswage the noisome pestilence wherewith we lately have been sore afflicted and to restore the voice of joy and health into our dwellings we offer unto thy Divine majestie the sacrifice of praise and thanksgiving lauding and magnifying thy glorious Name for such thy preservation and providence over us through Jesus Christ our Lord Amen The end of the Letany Annotations upon CHAP. IIII. A Catechising part of the Evening Office The want thereof the cause of heresies 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 Fridayes 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 Thanksgivings for Rain c. a necessary Reformation AN order for Evening Prayer Though Evening service varieth not much from that of the Morning yet doth it afford something which obligeth our consideration For what is too much forgot I must reminde you that there is an Evening service befor Evening Prayer The Curate of every Parish or some other at his appointment shall diligently upon Sundayes 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 Catechisme The same rule is observed by the Belgick Church and so did the Palatine Divines advise at the Synod at Dort that it should be an afternoon exercise with this positive resolution Non dubitamus cur tot haereses et nova dogmata locum passim inveniant causam vel maximam esse Catechizationis neglectum We are consident that the neglect of catechizing 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 friends and if not for conformity's yet for Christianity's sake not suffer Preaching so totally to usurp and justle out this most necessary office that as an Inmate to expel the right owner
the onely God through Jesus Christ our Lord. The Epistle I thank my God alwayes 1 Cor. 1. verse 4. unto verse 9. The Gospel When the Pharisees had Mat. 22. verse 34. unto the end The ninteenth Sunday after Trinity 1. B. of Edw. 6. I call with my whole heart hear me O Lord c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. O God forasmuch as without thee we are not able to please thee Grant that the working of thy mercy may in all things direct and rule our hearts through Jesus Christ our Lord. The Epistle This I say and testifie through Ephes. 4. verse 17. unto the end The Gospel Jesus entred into a shi◠Matth. 9. verse 1. unto ver 9. The twentieth Sunday after Trinity 1. B. of Edw. 6. O consider mine adversity and deliver me c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty and merciful God of thy bountiful goodnesse keep us from all things that may hurt us that we being ready both in body and soul may with free hearts accomplish those things that thou woulost have done through Jesus Christ our Lord. The Epistle Take heed therefore how ye walk Ephes. 5. verse 15. unto ver 22. The Gospel Jesus said unto his disciples Mat. 22. verse 1. unto ver 15. The xxi Sunday after Trinity 1 B. of Edw. 6. Princes have persecuted me without a cause c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. GRant we beseech thee merciful Lord to thy faithful people pardou and peace that they may be cleansed from all their sins and serve thee with a quiet minde through Jesus Christ our Lord. The Epistle My brethren be strong through Ephes. 6. verse 10. unto ver 21. The Gospel There was a certain ruler John 4. verse 16. unto the end The xxii Sunday after Trinity 1 B. of Edw. 6. Let my complaint come before thee c. Psal. 119. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee to keep thy houshold the Church in continual godlinesse that through thy protection it may be free from all adversities and devoutly given to serve thee in good works to the glory of thy name through Jesus Christ our Lord. The Epistle I thank my God with all Phil. 1. verse 3. unto verse 12. The Gospel Peter said unto Jesus Matth. 18. verse 21. unto the end The xxiii Sunday after Trinity 1 B. of Edw. 6. If the Lord himself had not been on our side c. Psal. 123. Glory be to the Father c. As it was in the beginning c. The Collect. GOD our refuge and strength which are the author of all goodnesse be ready to hear the devout prayers of the Church and grant that those things which we ask faithfully we may obtain effectually through Jesus Christ our Lord. The Epistle Brethren be followers together Phil. 3. verse 17. unto the end The Gospel Then the Pharisees went out Mat. 22. verse 15. unto verse 23. The xxiiii Sunday after Trinity 1 B. of Edw. 6. They that put their trust in the Lord c. Psal. 125. Glory be to the Father c. As it was in the beginning c. The Collect. LOrd we beseech thee assoil thy people from their offences that through thy bountiful goodnesse we may be delivered from the bands of all those sins which by our frailty we have committed Grant this c. The Epistle We give thanks to God Colos. 1. verse 3. unto ver 13. The Gospel While Jesus spake unto Math. 9. verse 18. unto ver 27. The xxv Sunday after Trinity 1. B. of Edw. 6. Except the Lord build the house c. Psal. 127. Glory be to the Father c. As it was in the beginning c. The Collect. STir up we beseech thee O Lord the wills of thy faithful people that they plenteously bringing forth the fruit of good works may of thee be plenteously rewarded through Jesus Christ our Lord. Amen The Epistle Behold the time cometh Jer. 23. verse 3. unto ver 9. The Gospel When Jesus lift up his eyes John 6. verse 5. unto ver 15. Omitted in the 1 B. of Edw. 6. ¶ If there be any more Sundayes before Advent Sunday to supply the same shall be taken the service of some of those Sundayes that were omitted between the Epiphany and Septuagesima W. Saint Andrews day 1 B. of Edw. 6. Many times have they fought against me c. Psal. 129. Glory be to the Father c. As it was in the beginning c. The Collect. ALmighty God which didst give such grace unto thy holy apostle saint Andrew that he readily obeyed the calling of thy sou Jesus Christ and followed him without delay grant unto us all that we being called by thy holy word may forthwith give over our selves obediently to follow thy holy commandments through the same Jesus Christ our Lord. The Epistle If thou knowledge with thy Rom. 10. verse 9. unto the end The Gospel As Jesus walked by the Matth. 4. verse 18. unto verse 23. Saint Thomas the Apostle 1 B. of Edw. 6. Blessed are all they that fear the Lord c. Psal. 128. Glory be to the father c. As it was in the beginning c. The Collect. ALmighty everlasting God which for the more confirmation of the faith didst suffer the holy Apostle Thomas to be doubtful in thy sons resurrection grant us so perfectly and without all doubt to beleeve in thy son Jesus Christ that our faith in thy sight never be reproved hear us O Lord through the same Jesus Christ to whom with thee and the holy Ghost be all honour c. The Epistle Now ye are not strangers Ephes. 2. verse 19. unto the end The Gospel Thomas one of the twelve John 20. verse 24. unto the end X The conversion of St. Paul 1. B. of Edw. 6. at Mattens The second Lesson Acts 22 unto they heard him I will give thanks unto thee O Lord c. Psal. 138. Glory be to the Father c. As it was in the beginning c. The Collect. GOd which hast taught all the world through the preaching of thy blessed Apostle saint Paul grant we beseech thee that we which have his wonderful conversion in remembrance may follow and fulfil thy holy doctrine that he taught through Jesu Christ our Lord. The Epistle And Saul yet breathing out Act. 9. verse 1 unto ver 25. The Gospel Peter answered and said unto Matth. 19. verse 24. unto the end 1. B. of Edw. the 6. at Evensong The second Lesson Acts 26. unto the end Y. The purification of Saint Mary the Virgin 1 B. of Edw. 6. Behold now praise the Lord c. Psal. 134. Glory be to the Father c. As it was in the
sin we have an advocate with the father Jesus Christ the righteous and he is the propiciation for our sins After which the Minister shall proceed saying Lift up your hearts Answer We life them up unto the Lord. Minister Let us give thanks unto our Lord God Answer It is meet and right so to do Minister It is very meet right and our bounden duty that we should at all times and in all places give thanks unto thee O Lord holy father almighty everlasting God Here shall follow the proper preface according to the time if there be any specially appointed Or else immediately shall follow Therefore with angels c. Proper Prefaces Upon Christmas day and seven dayes after BEcause thou didest give Jesus Christ thine onely son to be born as this day for us who by the operation of the holy Ghost was made very man of the substance of virgin Mary his mother and that without spot of sin to make us clean from all sin Therefore with c. Upon Easter day and seven dayes after BUt thiefly are we bound to praise thee for the glorious resurrection of thy son Jesus Christ our Lord for he is the very Pascal Lamb which was offered for us and hath taken away the sin of the world who by his death hath destroyed death and by his rising to life again hath restored to us everlasting life Therefore with c. Upon the Ascention day and seven dayes after THrough thy most dearly beloved son Jesus Christ our Lord who after his most glorious resurrection manifestly appeared to all his Apostles and in their sight ascended up into heaven to prepare a place for us that where he is thither might we also ascend and reign with him in glory Therefore with angels c. Upon Whitsunday and six dayes after THrough Jesus Christ our Lord according to whose most true promise the holy ghost came down this day from heaven with a sodain great sound as it had been a mighty winde in the likenesse of fiery tongues lighting upon the apostles to teach them and to lead them to all truth giving them both the gift of divers languages and also boldnesse with servent zeal constantly to preach the Gospell unto all nations whereby we are brought out of darknesse and errour into clear light and true knowledge of thee and of thy son Jesus Christ. Therefore with c. Upon the Feast of Trinity onely IT is very meet right and our bounden duty that we should at all times and in all places give thanks to thee O Lord almighty and everlasting God which art one God one Lord not one onely person but three persons in one substance For that which we beleeve of the glory of the father the same we beleeve of the son and of the holy Ghost without any difference or inequality Therefore with c. After which prefaces shall follow immediately THerefore with angels and archangels and with all the company of heaven we laude and magnifie thy glorious name evermore praysing thee and saying Holy holy holy Lord God of hosts Heaven and earth are full of thy glory glory be to thee O Lord most high Then shall the Minister 1 B. of Edw. 6. turning himself to Gods boord kneel down and kneeling down at Gods boord say in the name of all them that shall receive the Communion this Scot. Lit. Collect of humble accesse to the holy Communion as followeth prayer following WE do not presume to come to this thy table O merciful Lord trusting in our own righteousnesse but in thy manifold and great mercies We be not worthy so much as to gather up the crumbes under thy table But thou art the same Lord whose property is alwayes to have mercy Grant us therefore gratious Lord so to eat the flesh of thy dear son Jesus Christ and to drink his blood that our sinfull bodies may be made clean by his body and our souls washed through his most precious blood and that we may evermore dwell in him and he in us Amen Common Prayer Scot. Lit. Then the Minister standing up shall say as followeth Then the Presbyter standing up shall say the prayer of consecration as followeth but then during the time of Consecration he shall stand at such a part of the holy Table where he may with the more ease and decency use both his hands ALmighty God our heavenly Father which of thy tender mercy didst give thine onely son Jesus Christ to suffer death upon the crosse for our Redemption who made there by his one oblation of himself once offered a full perfect and sufficient sacrifice oblation and satisfaction for the sins of the whole world and did institute and in his holy Gospel commandus to continue a perpetual memory of that his precious death until his coming again Hear us O merciful Father we beseech thee Scot. Lit. 1 B. of Edw. 6. And of thy almighty goodnesse vouchsafe so to blesse and sanctifie with thy word and holy Spirit these thy gifts and creatures of bread and wine that they may be unto us the body and blood of thy most dearly beloved Son so that we receiving them according c. And with thy holy spirit and word vouchsafe to blesse and sanctifie these thy creatures and gifts of bread and wine that they may be unto us the body and blood of thy most dearly beloved Son Jesus Christ who in the same night that he was c. And grant that we receiving these thy creatures of bread and wine according to thy son our Saviour Jesus Christs holy institution in remembrance of his death and passion may be partakers of his most blessed body and blood who in the same night that he was betrayed took bread and when he had given thanks he broke it and gave it to his disciples saying K Take eat this is my body which is given for you do this in remembrance of me Likewise after supper he took the Cup and when he had given thanks he gave it to them saying Drink ye all of this for this is my blood of the new Testament which is shed for you and for many for remission of sinnes do this as â—â—t as you shall drink it in remembrance of me Scot. Lit. 1 B. of Edw. 6. At these words took bread that Presbyter that officiates is to take the patten in his hand Here the Priest must take the bread into his hands At these words took the cup he is to take the chalice in his hand and lay his hand upon so much be it in the chalice or slaggon as he intends to consecrate Here the Priest shall take the cup into his hands Scot. Lit. 1 B. of Edw. 6. Immediately after shall be said this memorial or Prayer of Oblation as followeth These words before rehearsed are to be said turning still to the Altar without any elevation or shewing the Sacrament to the people Wherefore O Lord and heavenly Father according to the institution of
celebrari It is very convenient that the Lords supper be celebrated on Easter Whitsuntide and on the birth day of our Saviour The word Parishioner must here be understood according to several qualifications and capacities First it intendeth the Laity and therefore this Rubrick is no dispensation to the Clergy belonging to Cathedrals who are still obliged to receive every Sunday unlesse they shew cause to the contrary Secondly it meaneth such as can say their Catechisme and have been confirmed as is in the Rubrick at the end of Confirmation Lastly it importeth infants also which in the second qualification it excluded for it is said every Parishioner shall also receive the Sacraments c. meaning when Infants Baptisme and when of riper years the Eucharist else we make more then two Sacraments contrary to our Church Catechisme CHAP. VIII Common Prayer The Ministration of A Baptisme to be used in in the Church 1 B. of Edvv. 6. Of the Administration of Publick Baptisme to be used in the Church IT appeareth by ancient writers that the B Sacrament of Baptisme in the old time was not commonly ministred but at two times in the year C at Easter and Whitsuntide At which time it was openly ministred in the presence of all the Congregation which custom now being grown out of use although it cannot for many considerations be well restored again yet it is thought good to follow the same as neer as conveniently may be wherefor the people are to be admonished that it is most convenient that Baptisme should not be ministred but upon Sundayes and other holy-dayes when the most number of people may come together as well for that the congregation there present may testifie the receiving of them that be newly baptized into the number of Christs Church as also because in the Baptisme of infants every man present may be put in remembrance of his own profession made to God in baptisme For which cause also it is expedient that Baptisme be ministred in the English tongue Neverthelesse if necessity so require children 1 B. of Edw. 6. ought at all times to be baptised either at the Church or else at home may at altimes be baptised at home Publick Baptisme When there are children to be baptised upon the Sunday or holy day the parents shall give knowledge overnight or in the morning afore the beginning of morning prayer to the Curate And then the Godfathers Godmothers and people with the children D must be ready at the Font 1 B. of Edw. 6. at the Church door either immediately after the last 1. B. of Edw. 6. Canticle Lesson at Morning prayer or else immediatly after the last 1 B. of Edw. 6. Canticle Lesson at Evening prayer as the Curate by his discretion shall appoint And then standing there the minister shall ask whether the children be baptised or no If they answer no Then shall the Minister say thus DEarly beloved forasmuch as all men be conceived and born in sin and that our saviour Christ saith None can enter into the kingdome of God except he be regenerate and born a new of water and the holy ghost I beseech you to call upon God the father through our Lord Jesus Christ that of his bounteous mercy he will grant to these children that thing which by nature they cannot have that they may be baptised with water and the holy ghost and received into Christs holy Church and be made lively members of the same Then the Minister shall say Let us pray  1 B. of Edw. 6. ALmighty and everlasting God which of thy great mercy didst save Noah and his family in the Ark from perishing by water and also didst safely send the children of Israel thy people through the red sea figuring thereby thy holy Baptisme And by the Baptism of thy well beloved son Jesus Christ didst sanctifie the flood Jordan and all other waters to the mystical washing away of sin Scot. Lit. sanctifie this fountain of Baptisme thou which art the Sanctifier of all things And further we beseech thee for thy infinite mercies that thou wouldest mercifully look upon these children sanctifie and wash them with the holy Ghost that they being delivered from thy wrath may be received into the Ark of Christs Church and being stedfast in faith joyful through hope and rooted in charity Almighty and everlasting God which of thy justice didst destroy by floods of water the whole world for sin except eight persons whom of thy mercy the same time thou didst save in the Ark And when thou didst drown in the red sea wicked king Pharaoh with all his Army yet at the same time thou didst lead thy people the children of Israel safely through the midst thereof wherby thou didst figure the washing of thy holy Baptisme And by c.  1. B. of Edw. 6. May so passe the waves of this troublesome world that finally they may come to the land of everlasting life there to reign with thee world without end through Jesus Christ our Lord Amen May ever serve thee And finally attain to everlasting life with all thy holy and chosen people This grant us we beseech thee for Jesus Christs sake our Lord Amen 1. B. of Edw. 6. Here shall the Priest ask what shall be the name of the child and when the God-fathers and God-mothers have told the name then shall he make a F Crosse upon the childs forehead and breast saying N. Receive the sign of the holy Crosse both in thy fore-head and in thy breast in token that thou shalt not be ashamed to confesse thy faith in Christ crucified and manfully to sight under his bannor against sin the world and the Devil and to continue his faithful souldier and servant unto thy lives 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. 6. Let us pray Almighty and immortal God c. Common prayer ALmighty and Immortal God the did of them that need the helper of all hat flee to thee for succour the life of them that beleeve and the resurrection of the dead we call upon thee for these infants that they coming to thy holy baptisme may receive remission of their stirs by spiritual regeneration Receive them O Lord as thou hast promised by thy welbeloved son saying Ask and you shall have seek and ye shall finde knock and it shall be opened unto you So give now unto us that ask let us that seek finde open the gate unto us that knock that these infants may enjoy the everlasting benediction of thy heavenly washing and may come to the eternal kingdom which thou hast promised by Christ our Lord Amen 1 B. of Edward the 6. 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 Jesus Christ
O praise the Lord all ye nations laud him all ye people for his merciful kindnesse is confirmed towards us and the truth of the Lord endureth for ever Glory be to the Father c. Lord have mercy upon us without any more repetition Omitted by Bucer Christ have mercy upon us  Lord have mercy upon us  The Priest Omitted by Bucer The Lord be with you  Answer  And with thy Spirit   Mm Common-prayer The Colect 1 B. of Edw. 6. Let us pray ALmighty everliving God maker of mankinde which doest correct those whom thou doest love and chastisest every one whom thou doest receive we beseech thee to have mercy upon this thy servant visited with thy hand and to 〈◊〉 he may take his sicknesse patiently and recover his bodily health if it be thy gratious will and whensoever his soul shall depart from the body it may without spot be presented unto thee through Jesus Christ our Lord. Amen The Epistle MY son despise not the correction of the Lord neither faint thou when thou art rebuked of him for whom the Lord loveth him he correcteth yea and he scourgeth every son whom he receiveth The Gospel VErily verily I say unto you he that heareth my word and beleeveth on him that sent me hath everlasting life and shall not come unto damnation but he passeth from death unto life 1 B. of Edw. 6. The Preface The Lord be with you Answer And with thy spirit Lift up your hearts c. unto the end of the Canon Common-Prayer At the time of the distribution of the holy Sacrament the Priest shall first receive the Communion himself and after minister to them that be appointed to communicate with the sick 1 B. of Edw. 6. if there be any and then to the sick person and the sick person shall alwayes desire some either of his own house or else of his neighbours to receive the holy Communion with him for that shall be to him a singular great comfort and of their part a great token of charity And if there be moe sick persons to be visited the same day that the Curate doth celebrate in any sick mans house then shall the Curate there reserve so much of the Sacrament of the Body and blood as shall serve the other sick persons and such as be appointed to Communicate with them if there be any And shall immediatly carry it and minister it unto them But if any man either by reason of extremity of sicknese or for lack of warning in due time to the X Curate or for lack of company to receive with him or by any other just impediment do not receive the Sacrament of Christs body and blood then the Curate shall instruct him that if he do truely repent him of his sins and stedfastly beleeve that Jesus Christ hath suffered death upon the crosse for him and shed his blood for his redemption earnestly remembring the benefits he hath thereby and giving him hearty thanks therefore he doth eat and drink the body and blood of our Saviour Christ profitable to his souls health although he do not receive the Sacrament with his mouth Common Prayer 1 B. of Edw. 6. When the sick person is visited and receiveth the holy Communion all at one time then the Minister for more expidition shall cut of the form of the visitation at the Psalm In thee O Lord have I put my trust and go streight to the Communion When the sick person is visited and receiveth the holy Communion all at one time then the Priest for more expedition shall use this order at the visitation The Anthem Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Our Father which art in heaven c. And lead us not into temptation Answer But deliver us from evil Amen Let us pray O Lord Look down from heaven c. With the first part of the exhortation and all other things unto the Psalm In thee O Lord have I put my trust c. And if the sick person desire to be anointed then shall the Priest use the appointed prayer without any Psalm Common Prayer In the time of plage sweat or such other like contagious times of sicknesses or diseases when none of the Parish or neighbors can be gotten to Communicate with the sick in their houses for â—eaâ— of the infection upon special request of the diseased the Minister may aloâ—â— Communicate with him The order for the burial of the dead Y The Minister meeting the Corps at the Church stile shall say Or else the Ministers and Clarks shall sing And so go either unto the Church or toward the grave Z I Am the resurrection and the life saith the Lord He that beleeveth in me yea though he were dead yet shall he live And whosoever liveth and beleeveth in me shall not die for ever I Know that my redeemer liveth and that I shall rise out of the â—arth in the last day and shall be covered again with my skin 〈◊〉 shall see God in my flesh yea and I my self shall be hold him not with other but with these same eyes WE brought nothing into this world neither may we carry anything out of this world The Lord giveth and the Lord taketh away Even as it pleaseth the Lord so cometh things to passe Blessed he the name of the Lord. When they come at the grave whiles the corps is made ready to be laid into the earth the Minister shall say or the Minister and Clerks shall sing MAn that is born of a woman hath but a short time to live and is full of misesery he cometh up and is cut down like a flour He fleeth as it were a shadow and never continueth in one stay In the midst of life we be in death Of whom may we seek for succor but of thee O Lord which for our sins justly are displeased Yet O Lord God most holy O Lord most mighty O holy and most merciful Saviour deliver us not into the bitter pains of eternal death Thou knowest Lord the secrets of our hearts shut not up thy merciful eyes to our prayers But spare us Lord most holy O God most mighty O holy and merciful Saviour thou most worthy Judge eternal suffer us not at our last hour for any pains of death to fall from thee Common Prayer 1 B. of Edw. 6. Then while the earth shall be cast upon the body by some standing by the Minister shall say Then the Priest casting earth upon the Corps shall say Forasmuch as it hath pleased almighty God of his great mercy to take unto himselfthe soulof our dear brother here departed we therefore commit his body to the ground earth to earth ashes to ashes dust to dust Z in sure and certain hope of resurrection to eternal life through our Lord Jesus Christ who shall change our vile Body that it may be like to his glorious Body according to the
to lead a new life and heartily to follow the Commandements of God and to walk from henceforth in his holy wayes draw near and take this holy Sacrament to your comfort make your humble Confession to Almighty God and to his holy Church here gathered together in his name meekly kneeling upon your knees Then shall a general Confession be made in the name of all those that are minded to receive the holy Communion either by one of them or else by one of the Ministers or by the Priest himself all kneeling humbly upon their knees Almighty God father of our Lord Jesus Christ Maker of all things Judge of all men we acknowledg and bewail our manifold sinnes and wickedness which we from time to time most grievously have committed by thought word and deed against thy divine Majestie provoking most justly thy wrath and indignation against us we do earnestly repent and be heartily sorry for these our misdoings The remembrance of them is grievous unto us the burthen of them is intollerable have mercy upon us have mercy upon us most mercifull Father for thy son our Lord Jesus Christs sake Forgive us all that is past and grant that we may ever hereafter serve and please thee in newness of life to the honour and glory of thy name through Jesus Christ our Lord. Then shall the Priest stand up turning him to the people say thus Our blessed Lord who hath left power to his Church to absolve penitent sinners from their sinnes and to restore to the grace of the heavenly Father such as truely believe in Christ have mercy upon you pardon and deliver you from all sinnes confirme and strengthen you in all goodness and bring you to everlasting life Then shall the Priest stand up and turning him to the people say thus Hear what comfortable words our Saviour Christ saith to all that truly turn to him Come unto me all that travail and be heavy laden and I shall refresh you So God loved the world that he gave his onely begotten Son to the end that all that believe in him should not perish but have life everlasting Hear what S. Paul saith This is a true saying and worthy of all men to be embraced and received that Jesus Christ came into this world to save sinners Hear also what S. John saith If any man sin wee have an Advocate with the Father Jesus Christ the righteous he it is that obtained grace for our sinnes Then shall the Priest kneel down and say in the name of all them that shall receive this Communion this Prayer following WE do not presume to come to this Table O mercifull Lord trusting in our own righteousness but in thy manifold and great mercies we be not worthy so much as to gather up the crumbs under thy Table But thou art the same Lord whose property is alwayes to have mercy Grant us therefore Gracious Lord so to eat the flesh of thy dear Son Jesus Christ and to drink his blood in these holy Mysteries that we may continually dwell in him and he in us that our sinfull bodies may be made clean by his body and our soules washed though his most precious blood Amen Then shall the Priest rise the people still reverently kneeling and the Priest shall deliver the Communion first to the Ministers if any be there present that they may be ready to help the Priest and after to the other and when he doth deliver the Sacrament of the body of Christ he shall say to every one these words following The body of our Lord Jesus Christ which was given for thee preserve thy body unto everlasting life And the Priest delivering the Sacrament of the bloud and giving every one to drink once and no more shall say The bloud of our Lord Jesus Christ which was shed for thee preserve thy soul unto everlasting life If there be a Deacon or other Priest then shall he follow with the Challice and as the Priest ministreth the bread so shall he for the more expedition minister the wine in form before written Then shall the Priest turning him to the people let the people depart with this Blessing The Peace of God which passeth all understanding keep your hearts and mindes in the knowledge and love of God and of his son Jesus Christ our Lord. To the which the people shall answer Amen Note that the Bread that shall be Consecrated shall be such as heretofore have been accustomed And every of the said consecrated Breads shall be broken in two peices at the least or more by the discretion of the Minister and so distributed And men must not think less to be received in part then in the whole but in each of them the whole body of our Saviour Jesu Christ Note that If it doth so chance that the wine hallowed and consecrate doth not suffice or be enough for them that do take the Communion the Priest after the first cup or Chalice be emptied may go again to the Altar and reverently and devoutly prepare and consecrate another and so the third or more likewise beginning at these words Simili modo postquam coenatum est and ending in these words Qui pro vobis pro multis effundetur in remissionem peccatorum and without any levation or lifting up Imprinted at London the 8th day of March 2º EDW. 6 ti by R. Grafton Anno 1548. Addenda PAge 22. after line 12 begin another Division Thus. Chancellors Commissaries c. As much is it for the both honour and Interest of Christianity That the Professors of that Religion live as well as believe answerable to her Rule Upon this account in the Infancy of the Church for the first three hundred years the first care taken was That morall scandalls should not be committed at all the next was That when committed they should not be known amongst or taken notice of by the Heathens to the infamy of Christianity To this end all Offences of what nature or degree soever Ecclesiastical or Civil had their audience before the Bishop and his Bench of Elders which consistory according to the merit of the cause did admonish correct censure Nor did it take notice of crimes onely but if any contention or brabble chanced to happen between Party and Party the matter was so ordered as it was amicably composed by Arbitration and in case any were refractory and stubborne they were cast out of the Society of Christians Such was the Clergy Discipline before the Supream Magistrates entertained the Christian Faith And although after Constantine Lay-Courts took off Civil Lawes from the Church nisi alteruter Litigatorum aliter postularet unless one of the litigant parties should request to have the cause tried in the Bishops Consistory Yet did the Bishop notwithstanding keep up his Court for the cognizance of crimes Ecclesiastical by which I intend not onely such as are committed by persons Ecclesiastical contrary to Canons but also such others as were of
before he begins to pray prepareth the bearts of the people with this Preface saying Lift up your hearts and when they reply We lift them up unto the Lord they are thereby admonished to think of nothing but God Let us give thanks unto the Lord. These Verses are but Tables annext to the other of sursum corda and have reference to them Quis gratias agit Deo nisi qui sursum habet corda 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 non nobis gloriam quasi nostraurm virium tribuimus hoc enim continuo admonemur quia hoc dignum hoc justum est For this so great benefit of our hearts lifted up we ascribe not glory to our selves 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 honor 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 extant of those ancient times whereof having given you instance for the Latine I shall for brevity sake onely for the Greek produce the Apostolical Constitutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. Proper Prefaces In the Church of Rome there were ten proper Prefaces which our Reformers desirous to contract the Office into more ease reduced to five Proper to days of more eminent remark Holy holy holy c. This Hymn was anciently called Trisagium because it consisted of three Holies I finde in antiquity two forms of Hymns under this name One thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy God holy Mighty holy Immortal have mercy on us This is that Hymn mentioned in the Trullan Councel as the frame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the ancient Fathers which Balsomon interpreteth to be the Fathers of the Councel of Chalcedon Extant it is in the Liturgy ascribed to Saint Basil but not in that of St. Chrysostom and therefore either that Liturgy must not be St. Chrysostoms who I conceive may best pretend to it or else this Hymn was not used in the Constantinopolitan Church until Proclus his 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 Trisagium is this retained by our Church expresly and almost to a syllable agreeing with that in the Gregorian Service in Saint Chrysostoms Liturgy and before them in the Constitutions The composition is most excellent wherein the Celestial Quire are drawn into consort with the Church joyning 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 Latine Translation set forth 2º Eliz. Osanna in excelsis Benedictus qui venit in nomine Domini Osanna in excelsis Saying Take eat this is my Body The recital of these words pass in the common vogue for a Consecration were I Romishly inclin'd 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 judgement to those learned men who derive Consecration from the word of God and Prayer the very way by which our Saviour himself sanctified those Elements in his first institution Matth. 26. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling upon God for his blessing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving thanks in which action it must be supposed that Christ had more then a general design of saying Grace as we phrase it for those elements as Creatures ordained for common nutriment viz. An intention of invocating Gods 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 joyn the Narrative of Christs 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 then by Prayer if they must be thought as sure none will question it to mean as they said Justin Martyr is express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Panis ille super substantialis calix benedictione solemni consecratus i. e. That supersubstantial Bread and Wine consecrated by solemn benediction Nyssen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Eucharist is sanctified by the word of God and Prayer Cyril 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Invocation being made the Bread becomes the Body of Christ Hierome Quid patitur mensarum Minister ut supracosse tumidus efferat ad quorum preces Christicorpus sanguisque conficitur i. e. What aileth this Table-Servant and Deacon that he carryeth himself so loftily above those with whose Prayers the body and blood of Christ is effected in the Eucharist His Convert St. Austin Benedictus sanctisicatur illud quod est in Dominimensa Oratione i. e. The Symbols lying on the holy Table are blessed and sanctified by Prayer Nor do ◠finde in all Antiquity any one genuine piece of a different sence onely 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 meer bread but when once Christs 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 intire for he begins his Chapter thus visscire quia verbis celestibus consecratur Accipe nunc quaesunt verbae Dicit Sacerdos Faec nobis hanc oblationem ascriptam rationabilem acceptabilem quod est figura corporis 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
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